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September Devotion: Our Lady of Sorrows

Since the 16th century Catholic piety has assigned entire months to special devotions. Due to her feast day on September 15, the month of September has traditionally been set aside to honor Our Lady of Sorrows. All the sorrows of Mary (the prophecy of Simeon, the three days' loss, etc.) are merged in the supreme suffering at the Passion. In the Passion, Mary suffered a martyrdom of the heart because of Our Lord's torments and the greatness of her love for Him. "She it was," says Pope Pius XII, "who immune from all sin, personal or inherited, and ever more closely united with her Son, offered Him on Golgotha to the Eternal Father together with the holocaust of her maternal rights and motherly love. As a new Eve, she made this offering for all the children of Adam contaminated through his unhappy fall. Thus she, who was the mother of our Head according to the flesh, became by a new title of sorrow and glory the spiritual mother of all His members."

INVOCATIONS
Mary most sorrowful, Mother of Christians, pray for us.
Virgin most sorrowful, pray for us.

TO THE QUEEN OF MARTYRS
Mary, most holy Virgin and Queen of Martyrs, accept the sincere homage of my filial affection. Into thy heart, pierced by so many swords, do thou welcome my poor soul. Receive it as the companion of thy sorrows at the foot of the Cross, on which Jesus died for the redemption of the world. With thee, O sorrowful Virgin, I will gladly suffer all the trials, contradictions, and infirmities which it shall please our Lord to send me. I offer them all to thee in memory of thy sorrows, so that every thought of my mind, and every beat of my heart may be an act of compassion and of love for thee. And do thou, sweet Mother, have pity on me, reconcile me to thy divine Son Jesus, keep me in His grace, and assist me in my last agony, so that I may be able to meet thee in heaven and sing thy glories. Amen.

TO THE MOTHER OF SORROWS
Most holy Virgin. and Mother, whose soul was pierced by a sword of sorrow in the Passion of thy divine Son, and who in His glorious Resurrection wast filled with never-ending joy at His triumph; obtain for us who call upon thee, so to be partakers in the adversities of Holy Church and the sorrows of the Sovereign Pontiff, as to be found worthy to rejoice with them in the consolations for which we pray, in the charity and peace of the same Christ our Lord. Amen.

IN HONOR OF THE SORROWS OF THE BLESSED VIRGIN MARY
O most holy and afflicted Virgin! Queen of Martyrs! thou who didst stand motionless beneath the Cross, witnessing the agony of thy expiring Son--through the unceasing sufferings of thy life of sorrow, and the bliss which now more than amply repays thee for thy past trials, look down with a mother's tenderness and pity on me, who kneel before thee to venerate thy dolors, and place my requests, with filial confidence, in the sanctuary of thy wounded heart; present them, I beseech thee, on my behalf, to Jesus Christ, through the merits of His own most sacred death and passion, together with thy sufferings at the foot of the cross, and through the united efficacy of both obtain the grant of my present petition. To whom shall I resort in my wants and miseries if not to thee, O Mother of Mercy, who, having so deeply drunk of the chalice of thy Son, canst compassionate the woes of those who still sigh in the land of exile? Offer for me to my Savior one drop of the Blood which flowed from His sacred veins, one of the tears which trickled from His divine eyes, one of the sighs which rent His adorable Heart. O refuge of the universe and hope of the whole world, do not reject my humble prayer, but graciously obtain the grant of my petition.

TO OUR LADY OF SORROWS
O most holy Virgin, Mother of our Lord Jesus Christ: by the overwhelming grief you experienced when you witnessed the martyrdom, the crucifixion, and the death of your divine Son, look upon me with eyes of compassion, and awaken in my heart a tender commiseration for those sufferings, as well as a sincere detestation of my sins, in order that, being disengaged from all undue affection for the passing joys of this earth, I may sigh after the eternal Jerusalem, and that henceforward all my thoughts and all my actions may be directed towards this one most desirable object. Honor, glory, and love to our divine Lord Jesus, and to the holy and immaculate Mother of God. Amen.    --Saint Bonaventure

Prayer Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954

 

Litany of Our Lady Of 7 Sorrows

Lord, have mercy on us.       
Lord, have mercy on us.
Christ, hear us. Christ, graciously hear us.
God, the Father of heaven, 
God the Son, Redeemer of the world, .
God the Holy Ghost, 
Holy Mary, Mother of God, 
Holy Virgin of virgins, 
Mother of the Crucified, 
Sorrowful Mother, 
Mournful Mother, 
Sighing Mother, 
Afflicted Mother, 
Foresaken Mother, .
Desolate Mother, 
Mother most sad, 
Mother set around with anguish, 
Mother overwhelmed by grief, 
Mother transfixed by a sword, 
Mother crucified in thy heart, 
Mother bereaved of thy Son, 
Sighing Dove, 
Mother of Dolors, 
Fount of tears, 
Sea of bitterness, 
Field of tribulation, 
Mass of suffering, 
Mirror of patience, 
Rock of constancy, 
Remedy in perplexity, 
Joy of the afflicted, 
Ark of the desolate, 
Refuge of the abandoned,.
Shiled of the oppressed, 
Conqueror of the incredulous, 
Solace of the wretched, 
Medicine of the sick, 
Help of the faint, 
Strength of the weak, 
Protectress of those who fight, 
Haven of the shipwrecked, 
Calmer of tempests, 
Companion of the sorrowful, 
Retreat of those who groan, 
Terror of the treacherous, 
Standard-bearer of the Martyrs, 
Treasure of the Faithful, 
Light of Confessors, 
Pearl of Virgins, .
Comfort of Widows, .
Joy of all Saints, 
Queen of thy Servants,
Holy Mary, who alone art unexampled,

Pray for us, most Sorrowful Virgin, 


Christ, have mercy on us.

Christ, graciously hear us.

Have mercy on us.
Have mercy on us.
Have mercy on us.
pray for us.
pray for us.
pray for us.
pray for us.
pray for us.
pray for us.
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pray for us.
pray for us.
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pray for us.
pray for us.
pray for us.
pray for us.
pray for us.
pray for us.
pray for us.
pray for us.
pray for us.
pray for us.
pray for us.
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pray for us.
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pray for us.
pray for us.
pray for us.
pray for us.
pray for us.
pray for us.
pray for us.
pray for us


That we may be made worthy
of the promises of Christ.

Let us pray, --- O God, in whose Passion, according to the prophecy of Simeon, a sword of grief pierced through the most sweet soul of Thy glorious Blessed Virgin Mother Mary: grant that we, who celebrate the memory of her Seven Sorrows, may obtain the happy effect of Thy Passion, Who lives and reigns world without end, 
Amen.

The Seven Sorrows of Our Lady

1. The Prophecy of Simeon 
2. The Flight into Egypt .
3. The Loss of Jesus in the Temple 
4. Mary meets Jesus Carrying the Cross 
5. The Crucifixion
6. Mary Receives the Dead Body of Her Son
7. The Burial of Her Son and Closing of the Tomb.
Consecration to Our Lady of Sorrows

Most holy Virgin and Queen of Martyrs, Mary, would that I could be in Heaven, there to contemplate the honors rendered to thee by the Most Holy Trinity and by the whole Heavenly Court! But since I am still a pilgrim in this vale of tears, receive from me, thy unworthy servant and a poor sinner, the most sincere homage and the most perfect act of vassalage a human creature can offer thee. 
In thy Immaculate Heart, pierced with so many swords of sorrow, I place today my poor soul forever; receive me as a partaker in thy dolors, and never suffer that I should depart from that Cross on which thy only begotten Son expired for me. 
With thee, O Mary, I will endure all the sufferings, contradictions, infirmities, with which it will please thy Divine Son to visit me in this life. All of them I offer to thee, in memory of the Dolors which thou didst suffer during thy life, that every thought of my mind, every beating of my heart may henceforward be an act of compassion to thy Sorrows, and of complacency for the glory thou now enjoyest in Heaven. 
Since then, O Dear Mother, I now compassionate thy Dolors, and rejoice in seeing thee glorified, do thou also have compassion on me, and reconcile me to thy Son Jesus, that I may become thy true and loyal son (daughter); come on my last day and assist me in my last agony, even as thou wert present at the Agony of thy Divine Son Jesus, that from this painful exile I may go to Heaven, there to be made partaker of thy glory.
Amen.

 



4 posted on 09/19/2006 7:02:26 AM PDT by Salvation (†With God all things are possible.†)
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To: All

From: 1 Corinthians 12:12-14, 27-31

Unity and Variety in the Mystical Body of Christ



[12] For just as the body is one and has many members, and all the
members of the body, though many, are one body, so it is with Christ.
[13] For by one Spirit we were all baptized into one body--Jews or
Greeks, slaves or free--and all were made to drink of one Spirit.

[14] For the body does not consist of one member but of many.

[27] Now you are the body of Christ and individually members of it.
[28] And God has appointed in the church first apostles, second
prophets, third teachers, then workers of miracles, then healers,
helpers, administrators, speakers in various kinds of tongues. [29]
Are all apostles? Are all prophets? Are all teachers? Do all work
miracles? [30] Do all possess gifts of healing? Do all speak with
tongues? Do all interpret? [31] But earnestly desire the higher gifts.
And I will show you a still more excellent way.



Commentary:

12-13. In Greek and Latin literature, society is often compared to a
body: even today we talk of "corporations", a term which conveys the
idea that all the citizens of a particular city are responsible for the
common good. St Paul, starting with this metaphor, adds two important
features: 1) he identifies the Church with Christ: "so it is with
Christ" (v. 12); and 2) he says that the Holy Spirit is its life-
principle: "by one Spirit we were all baptized . . ., and all made to
drink of the Spirit" (v. 13). The Magisterium summarizes this teaching
by defining the Church as the "mystical body of Christ", an expression
which "is derived from and is, as it were, the fair flower of the
repeated teaching of Sacred Scripture and the holy Fathers" (Pius XII,
"Mystici Corporis").

"So it is with Christ": "One would have expected him to say, so it is
with the Church, but he does not say that [. . .]. For, just as the
body and the head are one man, so too Christ and the Church are one,
and therefore instead of 'the Church' he says 'Christ"' (Chrysostom,
"Hom. on 1 Cor", 30, "ad loc."). This identification of the Church with
Christ is much more then a mere metaphor; it makes the Church a society
which is radically different from any other society: "The complete
Christ is made up of the head and the body, as I am sure you know well.
The head is our Savior himself, who suffered under Pontius Pilate and
now, after rising from the dead, is seated at the right hand of the
Father. And his body is the Church. Not this or that church, but the
Church which is to be found all over the world. Nor is it only that
which exists among us today, for also belonging to it are those who
lived before us and those who will live in the future, right up to the
end of the world. All this Church, made up of the assembly of the
faithful--for all the faithful are members of Christ--has Christ as its
head, governing his body from heaven. And although this head is located
out of sight of the body, he is, however, joined to it by love" (St
Augustine, "Enarrationes In Psalmos", 56, 1).

The Church's remarkable unity derives from the Holy Spirit who not only
assembles the faithful into a society but also imbues and vivifies its
members, exercising the same function as the soul does in a physical
body: "In order that we might be unceasingly renewed in him (cf. Eph
4:23), he has shared with us his Spirit who, being one and the same in
head and members, gives life to, unifies and moves the whole body.
Consequently, his work could be compared by the Fathers to the function
that the principle of life, the soul, fulfills in the human body"
(Vatican II, "Lumen Gentium", 7).

"All were made to drink of one Spirit": given that the Apostle says
this immediately after mentioning Baptism, he seems to be referring to
a further outpouring of the Spirit, possibly in the sacrament of
Confirmation. It is not uncommon for Sacred Scripture to compare the
outpouring of the Spirit to drink, indicating that the effects of his
presence are to revive the parched soul; in the Old Testament the
coming of the Holy Spirit is already compared to dew, rain etc.; and St
John repeats what our Lord said about "living water" (Jn 7:38; cf.
4:13-14).

Together with the sacraments of Christian initiation, the Eucharist
plays a special role in building up the unity of the body of Christ.
"Really sharing in the body of the Lord in the breaking of the
eucharistic bread, we are taken up into communion with him and with one
another. 'Because the bread is one, we, who are many, are one body, for
we all partake of the one bread' (1 Cor 10:17). In this way all of us
are made members of his body (cf. 1 Cor 12:27), 'and individual members
of one another' (Rom 12:5)" ("Lumen Gentium", 7).

14-27. The unity of the mystical body, which derives from a single
life- principle, the Holy Spirit, and tends towards a common same goal,
that is, the building up of the Church, means that all its members,
whatever their position, have the same basic dignity and the same
importance. St Paul develops this thinking by a very effective literary
device: he personifies the members of the human body and imagines the
nobler members looking down on the lesser ones (vv. 21-24). This serves
to reaffirm the truth of v. 25: "that the members may have the same
care for one another". The responsibility of each Christian derives
from the very essence of the vocation he or she receives at Baptism and
Confirmation: "In the Church there is a diversity of ministries,"
Monsignor Escriva explains, "but there is only one aim--the
sanctification of men. And in this task all Christians participate in
some way, through the character imprinted by the sacraments of Baptism
and Confirmation. We must all feel responsible for the mission of the
Church, which is the mission of Christ. He who does not have zeal for
the salvation of souls, he who does not strive with all his strength to
make the name and the teaching of Christ known and loved, will not
understand the apostolicity of the Church.

"A passive Christian has failed to understand what Christ wants from
all of us. A Christian who 'goes his own way', unconcerned about the
salvation of others, does not love with the heart of Jesus. Apostolate
is not a mission exclusive to the hierarchy, or to priests and
religious. The Lord calls all of us to be, by our example and word,
instruments of the stream of grace which springs up to eternal life"
("In Love with the Church", 15).

28-30. St Paul concludes this description of the different parts of the
body by applying it to the Church, where variety of functions does not
detract from unity. It would be a serious mistake not to recognize in
the visible structure of the Church, which is so multifaceted, the fact
that the Church founded by Christ is "one", visible at the same time as
it is spiritual. The Second Vatican Council puts this very clearly: "But
the society structured with hierarchical organs and the mystical body of
Christ, the visible society an the spiritual community, the earthly
Church and the Church endowed with heavenly riches, are not to be thought
of as two realities. On the contrary, they form one complex reality
which comes together from a human element and a divine element. For this
reason the Church is compared, not without significance, to the mystery
of the incarnate Word. As the assumed nature, inseparably united to Him,
serves the divine Word as a living organ of salvation, so, in a somewhat
similar way, does the social structure of the Church serve the Spirit of
Christ who vivifies it, in the building up of the body (cf. Eph 4:15)"
"Lumen Gentium", 8).

The Church is this way because that is the will of its founder, Jesus
Christ: "The Church is by divine will a hierarchical institution. The
Second Vatican Council describes it as a 'society structured with
hierarchical organs' ("Lumen Gentium", 8) in which 'ministers are
invested with a sacred power' ("ibid., 18). The hierarchy is not only
compatible with freedom: it is at the service of the freedom of the
children of God (cf. Rom 8:21). [...] 'Hierarchy' means holy government
and sacred order. In no way does it imply a merely human arbitrary order
or a subhuman despotism. Our Lord established in the Church a
hierarchical order which should not degenerate into tyranny, because
authority is as much a call to serve as is obedience.

"In the Church there is equality, because once baptized we are all equal,
all children of the same God, our Father. There is no difference as
Christians between the Pope and someone who has just joined the Church.
But this radical equality does not mean that we can change the
constitution of the Church in those things that were established by
Christ. By expressed divine will there are different functions which
imply different capacities, an indelible 'character' conferred on the
sacred ministers by the sacrament of Order. At the summit of this order
is Peter's successors and with him, and under him, all the bishops with
the triple mission of sanctifying, governing and teaching" (J. Escriva,
"In Love with the Church", 30).

31. "Earnestly desire the higher gifts": according to some Greek
manuscripts this can be translated "earnestly seek the greater gifts".
St Paul is encouraging his Christians to put greater value on those gifts
of the Holy Spirit which contribute most to the goal of the Church than
on those which are spectacular. He probably has in mind the teaching he
will develop (chap. 14) about the superiority of graces and charisms to
do with teaching and catechesis.

"A still more excellent way": this undoubtedly refers to charity, which
he goes on to describe and praise (chap. 13). Therefore, what is called
his "hymn to charity" is not a digression, much less a later addition,
but an outpouring of the Apostle's soul, which perfectly explains why
charity is the greatest of all gifts, a sure route to holiness and
salvation, and the identifying mark of the Christian: "the first and most
necessary gift is charity, by which we love God above all things and our
neighbor because of Him [...]. This is because love, as the bond of
perfection and fullness of the law (cf. Col 3:14, Rom 13:10), governs,
gives meaning to, and perfects all the means of sanctification. Hence
the true disciple of Christ is marked by love both of God and of his
neighbor" (Vatican II, "Lumen Gentium", 42).



Source: "The Navarre Bible: Text and Commentaries".
Biblical text from the Revised Standard Version and New Vulgate.
Commentaries by members of the Faculty of Theology, University
of Navarre, Spain.

Published by Four Courts Press, Kill Lane, Blackrock, Co. Dublin,
Ireland.
Reprinted with permission from from Four Courts Press and Scepter
Publishers, the U.S. publishers.


5 posted on 09/19/2006 7:12:08 AM PDT by Salvation (†With God all things are possible.†)
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