Chaplet of the Seven Sorrows of Mary

September is dedicated to Our Lady of Sorrows

This devotion, instituted in the course of the thirteenth century, honors the Sorrows endured by the Blessed Virgin Mary. It is recited on a Rosary comprised of seven decades containing seven beads in each decade. Each decade of seven is divided from the rest by medals representing the seven principal sorrows of Her life.

The chaplet is said by offering a Hail Mary on each of the beads, with an Our Father each seven Hail Mary's. Completion of the chaplet requires three Hail Mary's at the end in honor of the sorrowful tears of Our Lady.

First Sorrow:

Reflect on the sorrow of Our Blessed Lady, when She presented Her Divine Child in the Temple and heard from the aged Simeon that a sword of grief would pierce Her soul.

Second Sorrow:

Reflect on Her sorrow when, to escape the cruelty of King Herod, She was forced to fly into Egypt with St. Joseph and Her Beloved Child. Pray for those who kill children today by abortion.

Third Sorrow:

Reflect on Her grief when, in returning from Jerusalem, She found that She had lost Her dear Jesus, Whom She sought for three days.

Fourth Sorrow:

Reflect on Her meeting Her divine Son, all bruised and bleeding, carrying His Cross to Calvary, and seeing Him fall under its heavy weight.

Fifth Sorrow:

Reflect on Her standing by, when Her Divine Son was lifted up on the Cross and the blood flowed in streams from His Sacred Wounds.

Six Sorrow:

Reflect on Her sorrow, when Her Divine son was taken down from the Cross, and placed in Her arms.

Seven Sorrow:

Reflect on Her following His Sacred Body as it was borne by Joseph of Arimathea and Nicodemus to the sepulcher.

Prayers of the Chaplet:

Our Father, Hail Mary

From Prayerbook

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Have a Travel Companion for your Spiritual Journey

Messages from the Holy Father are featured on a regular basis. These words of wisdom will include quotes from addresses by the Holy Father along with a link to learn more about the full text and context of the address.

This installment is from the Holy Father's Wednesday Audience on August 25, 2010. Benedict XVI offered the following comments about having a special saint for you journey through the Christian life as a way of introduction to his address on St. Augustine. The Holy Father indicated that St. Augustine has been one of his traveling companions as he has had the opportunity to become familiar with this doctor of the Church's writings through time spent in study and prayer.

"In the life of each one of us there are very dear persons, to whom we feel particularly close; some are already in God's arms, others still share with us the journey of life: they are our parents, relatives, educators. They are persons to whom we have done good or from whom we have received good. They are persons we know we can count on. However, it is also important to have "travel companions" on the journey of our Christian life: I am thinking of a spiritual director, a confessor, persons with whom we can share the experience of faith, but I am also thinking of the Virgin Mary and of the saints. Each one should have a saint that is familiar to him, to whom he feels close with prayer and intercession, but also to imitate him or her. Hence, I would like to invite you to know the saints better, beginning with the one whose name you bear, by reading his life, his writings. You can be certain that they will become good guides to love the Lord ever more and valid aids for your human and Christian growth."

-- Wednesday Audience, August 25, 2010.

From Zenit.

Sunday's Readings: Sirach 3:17-18, 20, 28-29 Psalm 68:4-7,10-11 Hebrews 12:18-19, 22-24 Luke 14:1, 7-14

Here are several commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• To Go Up Higher (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• Table Talk and Etiquette in Luke’s World from Salt+Light Television


• "Word to Life" - August 27, 2010 from The Dominican Province of St. Joseph

Sunday's Readings: Revelation 11:19a; 12:1-6a, 10ab Psalm 45:10, 11, 12, 16 1 Corinthians 15:20-27 Luke 1:39-56

Here are several commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• The Queen Mother (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• Assumption of the Blessed Virgin Mary (en Español Solemnidad de la Asuncion) from The Crossroads Initiative


• In Mary, Humanity and Divinity Are at Home from Salt+Light Television


• "Word to Life" - August 13, 2010 from The Dominican Province of St. Joseph

The Culture of Life Foundation is a social policy research institute dedicated to gathering and disseminating the facts and science related to the culture of life broadly understood. To this end, the Culture of Life Foundation seeks to deepen public understanding of bioethics, the family, marriage, popular culture, and the dignity of the human person.

From Catholic Culture.

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The Solemnity of the Assumption of the Blessed Virgin Mary

The Church celebrates the solemnity of the Assumption of the Blessed Virgin Mary on August 15th.

Introduction

"We pronounce, declare and define it to be a divinely revealed dogma: that the Immaculate Mother of God, the ever Virgin Mary having completed the course of her earthly life, was assumed body and soul to heavenly glory." With these words, Pope Pius XII officially and infallibly declared the Assumption of Mary, the Mother of God (theotokos), to be dogma in 1950. In this pronouncement, Pope Pius was simply stating dogmatically what the Church, East and West, had believed for many years. The Catholic Catechism further explains:

The Assumption of the Blessed Virgin is a singular participation in her Son's Resurrection and an anticipation of the resurrection of other Christians (966).

The Catechism then quotes from the Troparion of the Feast of the Dormition from the Byzantine Liturgy:

In giving birth you kept your virginity; in your Dormition you did not leave the world, O Mother of God, but were joined to the source of Life. You conceived the living God and, by your prayers, will deliver our souls from death. (966)

Thus, the Assumption of Mary is not only a participation in her Son's resurrection, but a preview of our future resurrections. As such, the dogma of Mary's Assumption is firmly rooted in the actions and person of Christ, and in the virtue of Christian hope.

History

Although probably not unknown in the early Church, the earliest references to the Assumption of Mary appear in the 4th (or possibly late 3rd) century in Liber Requiei Mariae (The Book of Mary's Repose), and in the writings of a Bishop Meliton. Some of the Church Fathers believed that the Blessed Virgin Mary (BVM) was assumed while still alive, others that she was assumed after she had died. Both views are permitted under the infallible definition of Pius XII. St. John of Damascus relates a tradition where, during the Council of Chalcedon (AD 451), the emperor Marcian and his wife wished to find the body of Mary. He tells how all the apostles had seen her death, but her tomb was empty upon inspection.

Festivals commemorating the death of the Blessed Virgin Mary were common from the 5th century onwards, although the exact dates were never universally fixed. In AD 556 the patriarch of Alexandria, Theodosius, attests to two popular Marian feasts in Egypt: Mary's death (January 16) and Assumption (August 9). Theodosius understood Mary to have died before being assumed, and according to the feast dates in Egypt at the time, she was assumed 206 days after her death. In AD 600, the emperor Mauricius decreed that the Assumption was to be celebrated on August 15. Soon, the Church in Ireland adopted this date, and it was later introduced in Rome. As the cult of Mary grew in the West, there was more pressure for the Catholic Church to define the exact nature of the Assumption. Pope Pius did this in 1950, in terms that are still rather general, and can be accepted by Western Catholics, Eastern Catholics, and Eastern Orthodox. (Source: Oxford Dictionary of the Christian Church).

The Orthodox Church teaches that the Virgin Mary died a fully human death, and celebrates the feast accordingly. According to various traditions known in the East, St. Thomas was not around when Mary passed away, just as he was absent when Jesus was raised from the dead. Because he was three days late to Mary's funeral, he requested to see Mary's body. However, when her tomb was opened, her body was not found. This is not viewed as a resurrection like her Son's, but rather as the first fruits of our own bodily resurrection. In one of the most complicated of Christian Hymns (utilizing all 8 tones) the Orthodox are shown the story of her journeying to heaven as her funeral procession. The apostles act as her pall-bearers. As she arrives at heaven she is the first given the task of all the glorified saints, that of praying for us to her Son and our Lord. As a part of the interior mysteries of the Orthodox Church, the Assumption is not a point of dogma or debate, yet it is a commonly accepted belief among Orthodox Christians. Even as the faithful bury the Theotokos and see her translated to a life of intercession, we are reminded that it is through her that the Word was made flesh (many thanks to Steven Clark for this information).

Protestants have rejected the Assumption of Mary (except for some, mostly Anglicans, who hold the opinion privately and devotionally), probably because it is not explicitly biblical. It is, however, an ancient belief certainly fitting the honor of the one chosen to bear the Son of God. It is also solidly within the biblical tradition of holy and unique individuals being taken bodily to heaven (like Elijah and Enoch). She who is "Mother of the Lord," "full of grace," and whom "all generations shall call blessed" is certainly worthy of this honor. Many Reformation denominations (like Anglicanism and Lutheranism) have set aside August 15th as a day commemorating the Blessed Virgin Mary, although without the explicit context of the Assumption.

From ChurchYear.net

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St. Clare's Litany of the Sacred Wounds

This exquisite seven-century-old devotion, broadly speaking a litany, was composed and was daily recited by the Seraphic Mother St. Clare of Assisi, foundress of the Second Order of St. Francis, the Poor Ladies or Clares. The Church celebrates the memorial of St. Clare on August 11th.

Praise and honor be given Thee, O my Lord Jesus Christ, by reason of the Sacred Wound in Thy Right Hand. By this adorable wound, I beseech Thee to pardon me all the sins I have committed by thoughts, words and deeds, by neglect in Thy service, and by self-indulgence, both waking and sleeping. Grant me the grace that, by a devout and frequent remembrance of Thy Holy Passion, I may honor Thy sacred wounds and the death which Thou didst endure for love of me; and that, by chastising my body, I may testify my gratitude for Thy sufferings and Thy death: Who livest and reignest, world without end. R. Amen. Our Father (silently). Hail, Mary (silently). Praise and honor be given Thee, O most amiable Jesus, by reason of the Sacred Wound in Thy Left Hand. By this holy wound, I beseech Thee to have pity on me and to change within me whatever is displeasing to Thee. Grant me to be victorious over Thine enemies, so that, by the power of Thy grace, I may overcome them; and do Thou, by Thy holy and adorable death, deliver me from all dangers, present and to come, and make me worthy to share in the glory of Thy Blessed Kingdom: Who livest and reignest, world without end. R. Amen. Our Father (silently). Hail, Mary (silently).

Praise and honor be given Thee, O sweetest Jesus, by reason of the Sacred Wound in Thy Right Foot. By this holy and adorable wound, I beseech Thee to enable me to bring forth worthy fruits of penance for my sins. I humbly entreat Thee, for the sake of Thine adorable death, to keep me, day and night, in Thy holy will, to preserve me from all adversity of soul and body, and, on the dreadful day of judgment, to deal with me according to Thy mercy, that I may obtain eternal joys: Who livest and reignest, world without end. R. Amen. Our Father (silently). Hail, Mary (silently).

Praise and honor be given Thee, O sweet and merciful Jesus, by reason of the Sacred Wound in Thy Left Foot. By this adorable wound, I beseech Thee to grant me pardon and full remission of all my sins, so that, with Thine aid, I may escape the rigors of justice. I entreat Thee, O good and merciful Jesus, for the sake of Thy Holy Death, to grant that at the hour of my death, I may have the grace to confess my sins with a perfect contrition, to receive the adorable Sacrament of Thy Body and Thy Blood, and likewise, the holy Sacrament of Extreme Unction for my eternal salvation: Who livest and reignest, world without end. R. Amen. Our Father (silently). Hail, Mary (silently).

Praise and honor be given Thee, O good and sweetest Jesus, by reason of the Wound in Thy Sacred Side. By this adorable wound and by that immense mercy shown Longinus and to us all, in allowing Thy Sacred Side to be opened, I beseech Thee, O good Jesus, that as in Baptism Thou didst purify me from original sin, so now Thou wouldst be pleased, by the merits of Thy Most Precious Blood, Which is offered up this day over the whole world, to deliver me from all evils, past, present, and to come. I entreat Thee, by Thy bitter death, to give me a lively faith, a firm hope, and perfect charity, so that I may love Thee with my whole heart, with my whole soul, and with all my strength. Uphold me by Thy grace in the practice of good works, so that I may persevere to the end in Thy holy service and glorify Thee in time and eternity. R. Amen. Our Father (silently). Hail, Mary (silently).

V. We adore Thee, O Christ, and we bless Thee. R. Because, by Thy death and Thy precious blood, Thou hast redeemed the world.

Let us pray. O Almighty and Eternal God, Who hast ransomed the human race by the five wounds of Thy Son, Our Lord and Saviour Jesus Christ: we beseech Thee, by the merits of His precious blood, to grant unto us, who, each day, venerate these same adorable wounds, to be delivered from a sudden and unprovided death: Through the same Jesus Christ Thy Son, Our Lord, Who with Thee and the Holy Ghost liveth and reigneth, one God, world without end. R. Amen.

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The Sunday Eucharist

Each Sunday, we are called to celebrate the Sacrament of the Eucharist at mass. The Catechism explains the importance of assembling together with the faithful to worship God in the Holy Sacifice of the Mass.

2177   The Sunday celebration of the Lord's Day and his Eucharist is at the heart of the Church's life. "Sunday is the day on which the paschal mystery is celebrated in light of the apostolic tradition and is to be observed as the foremost holy day of obligation in the universal Church."

   "Also to be observed are the day of the Nativity of Our Lord Jesus Christ, the Epiphany, the Ascension of Christ, the feast of the Body and Blood of Christi, the feast of Mary the Mother of God, her Immaculate Conception, her Assumption, the feast of Saint Joseph, the feast of the Apostles Saints Peter and Paul, and the feast of All Saints."

2178   This practice of the Christian assembly dates from the beginnings of the apostolic age. The Letter to the Hebrews reminds the faithful "not to neglect to meet together, as is the habit of some, but to encourage one another."

Tradition preserves the memory of an ever-timely exhortation: Come to Church early, approach the Lord, and confess your sins, repent in prayer.... Be present at the sacred and divine liturgy, conclude its prayer and do not leave before the dismissal.... We have often said: "This day is given to you for prayer and rest. This is the day that the Lord has made, let us rejoice and be glad in it."

2179   "A parish is a definite community of the Christian faithful established on a stable basis within a particular church; the pastoral care of the parish is entrusted to a pastor as its own shepherd under the authority of the diocesan bishop." It is the place where all the faithful can be gathered together for the Sunday celebration of the Eucharist. the parish initiates the Christian people into the ordinary expression of the liturgical life: it gathers them together in this celebration; it teaches Christ's saving doctrine; it practices the charity of the Lord in good works and brotherly love:

You cannot pray at home as at church, where there is a great multitude, where exclamations are cried out to God as from one great heart, and where there is something more: the union of minds, the accord of souls, the bond of charity, the prayers of the priests.

Catechism of the Catholic Church

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Sunday's Readings: Wisdom 18:6-9 Psalm 33:1,12,18-22 Hebrews 11:1-2, 8-19 Luke 12:35-40

Here are several commentaries on these readings:

• St. Charles Borromeo Lectionary Site (PDF)


• Faith of Our Fathers (Also available to be heard as an MP3) from St. Paul Center for Biblical Theology


• Faith as a Dynamic Journey from The Crossroads Initiative


• Cherishing the Precious Gift of Faith from Salt+Light Television

This website provides an opportunity to learn more about Carmelite spirituality through listening to short meditations compiled by the Secular Carmelite Community at the Carmel of St. Joseph in St. Louis, MO.

We recommend you take time from a busy schedule to spend a couple of minutes refocusing on spiritual realities with the words of the greatest Carmelite saints. The site is well designed and the meditations range in length between 1.5 to 5 minutes. The audio from these Podcasts can be downloaded onto your computer or MP3 player, and you may store the meditations on an iPod or CD. These reflections will inspire you to take up the practice of prayer in your life!

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The Transfiguration

The Church celebrates the feast of the Transfiguration on August 6th.

The Transfiguration of Christ is the culminating point of His public life, as His Baptism is its starting point, and His Ascension its end. Moreover, this glorious event has been related in detail by St. Matthew (xvii, 1-6), St. Mark (ix, 1-8), and St. Luke (ix, 28-36), while St. Peter (II Pet., i, 16-18) and St. John (i, 14), two of the privileged witnesses, make allusion to it.

About a week after His sojourn in Caesarea Philippi, Jesus took with him Peter and James and John and led them to a high mountain apart, where He was transfigured before their ravished eyes. St. Matthew and St. Mark express this phenomenon by the word metemorphothe, which the Vulgate renders transfiguratus est. The Synoptics explain the true meaning of the word by adding "his face did shine as the sun: and his garments became white as snow," according to the Vulgate, or "as light," according to the Greek text.

This dazzling brightness which emanated from His whole Body was produced by an interior shining of His Divinity. False Judaism had rejected the Messias, and now true Judaism, represented by Moses and Elias, the Law and the Prophets, recognized and adored Him, while for the second time God the Father proclaimed Him His only-begotten and well-loved Son. By this glorious manifestation the Divine Master, who had just foretold His Passion to the Apostles (Matt., xvi, 21), and who spoke with Moses and Elias of the trials which awaited Him at Jerusalem, strengthened the faith of his three friends and prepared them for the terrible struggle of which they were to be witnesses in Gethsemani, by giving them a foretaste of the glory and heavenly delights to which we attain by suffering.

Location of the Transfiguration

Already in Apostolic times the mount of the Transfiguration had become the "holy mount" (II Pet., i, 18). It seems to have been known by the faithful of the country, and tradition identified it with Mount Thabor. Origen said (A.D. 231-54) "Thabor is the mountain of Galilee on which Christ was transfigured" (Comm. in Ps. lxxxviii, 13). In the next century St. Cyril of Jerusalem (Catech., II, 16) and St. Jerome (Ep. xlvi, ad Marcel.; EP. viii, ad Paulin.; Ep. cviii, ad Eust.) likewise declare it categorically. Later St. Proculus, Patriarch of Constantinople (d. 447; Orat. viii, in Transfig.), Agathangelus (Hist. of Armenia, II, xvii), and Arnobius the Younger (d. 460; Comm. in Ps. lxxxviii, 13) say the same thing. The testimonies increase from century to century without a single dissentient note, and in 553 the Fifth Council of Constantinople erected a see at Mount Thabor (Notitif Antioch. . . . patriarch.).

Some modern writers claim that the Transfiguration could not have taken place on Mount Thabor, which, according to Josephus, was then surmounted by a city. This is incorrect; the Jewish historian speaks neither of a city nor a village; he simply fortified, as he repeats three times, "the mount called Itabyrion" ("Bell. Jud.", II, xx, 6; IV, i, 8; Vita , 37). The town of Atabyrion of Polybius, the Thabor or Celeseth Thabor, the "flank of Thabor" of the Bible, is situated at the foot of Mount Thabor. In any case the presence of houses on a wooded height would not have made it impossible to find a place apart.

It is again objected that Our Lord was transfigured on Mount Hermon, since He was at that time in its vicinity. But the Synoptics are all explicit concerning the lapse of time, six days, or about eight days including those of departure and arrival, between the discourse in Caesarea and the Transfiguration, which would infer a somewhat lengthy journey. Moreover the summits of Hermon are covered with snow as late as June, and even the lesser peaks of 4000 or 5000 feet are likewise snow-covered in February and March, the period of the Transfiguration. Finally, the ancients judged of the height of mountains by their appearance, and Thabor especially was considered a "high mountain", if not by David and Jeremias, at least by Origen and St. Jerome and the pilgrims who made the ascent.

From the EWTN

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Sunday - Fulfillment of the Sabbath

How should we understand how to fulfill the commandment to honor the Sabbath? The Catechism explains how Sunday is the fulfillment of the Sabbath.

2174   Jesus rose from the dead "on the first day of the week." Because it is the "first day," the day of Christ's Resurrection recalls the first creation. Because it is the "eighth day" following the sabbath, it symbolizes the new creation ushered in by Christ's Resurrection. For Christians it has become the first of all days, the first of all feasts, the Lord's Day (he kuriake hemera, dies dominica) Sunday:

We all gather on the day of the sun, for it is the first day [after the Jewish sabbath, but also the first day] when God, separating matter from darkness, made the world; and on this same day Jesus Christ our Savior rose from the dead.

2175   Sunday is expressly distinguished from the sabbath which it follows chronologically every week; for Christians its ceremonial observance replaces that of the sabbath. In Christ's Passover, Sunday fulfills the spiritual truth of the Jewish sabbath and announces man's eternal rest in God. For worship under the Law prepared for the mystery of Christ, and what was done there prefigured some aspects of Christ:

Those who lived according to the old order of things have come to a new hope, no longer keeping the sabbath, but the Lord's Day, in which our life is blessed by him and by his death.

2176   The celebration of Sunday observes the moral commandment inscribed by nature in the human heart to render to God an outward, visible, public, and regular worship "as a sign of his universal beneficence to all." Sunday worship fulfills the moral command of the Old Covenant, taking up its rhythm and spirit in the weekly celebration of the Creator and Redeemer of his people.

Catechism of the Catholic Church

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Novena for the Assumption of the Virgin Mary
Novena Dates August 7 - 15
Feast Day August 15

Mary, Queen Assumed into Heaven, I rejoice that after years of heroic martyrdom on earth, you have at last been taken to the throne prepared for you in heaven by the Holy Trinity.

Lift my heart with you in the glory of your Assumption above the dreadful touch of sin and impurity. Teach me how small earth becomes when viewed from heaven. Make me realize that death is the triumphant gate through which I shall pass to your Son, and that someday my body shall rejoin my soul in the unending bliss of heaven.

From this earth, over which I tread as a pilgrim, I look to you for help. I ask for this favor: (Mention your request).

When my hour of death has come, lead me safely to the presence of Jesus to enjoy the vision of my God for all eternity together with you.

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Prayer shows the soul the great secrets of God, is the guide of our desires and of so many of our works, and finally is the gate which takes us to the desired garden of contemplation. - St. Alphonsus de Orozco

The Holy Father's prayer intentions for August are:

General:   That those who are without work or homes or who are otherwise in serious need may find understanding and welcome, as well as concrete help in overcoming their difficulties.

Mission:   That the Church may be a "home" for all people, ready to open its doors to any who are suffering from racial or religious discrimination, hunger, or wars forcing them to emigrate to other countries.

Pro-Life Prayer Intention

That prayerful presence at abortion facilities may turn many away from the act of abortion.