Catholic Culture
Collect: Almighty and merciful God, by whose gift your faithful offer you right and praiseworthy service, grant, we pray, that we may hasten without stumbling to receive the things you have promised. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever.
o Bread of the Dead
o Fave dei Morti
o November and the Holy Souls
o Practical Suggestions for Christian Living (Anointing of the Sick)
o Praying for the Dead and Gaining Indulgences During November
o Religion in the Home for Elementary School: November
o Religion in the Home for Preschool: November
o November Devotion: The Holy Souls in Purgatory
o Little Litany of the Holy Souls
o Prayer for a Happy Death
o Daily Acceptance of Death
· Ordinary Time: November 5th
· Tuesday of the Thirty-First Week of Ordinary Time
Old Calendar: Feast of the Holy Relics Preserved in the Churches of the Diocese; Sts. Zachary & Elizabeth (Hist)
According to the 1962 Missal of Bl. John XXIII the Extraordinary Form of the Roman Rite, today is the feast of the Holy Relics Preserved in the Churches of the Diocese. It is also historically the feast of Sts. Zachary & Elizabeth, the parents of St. John the Baptist.
Since we are so closely associated with the Church Suffering in the communion of saints, fraternal charity demands that we pray fervently for those who have preceded us with the sign of faith and who rest in the sleep of peace. This thought is repeatedly inculcated in every Mass for the dead.
Don't forget to pray for the Poor Souls in Purgatory from November 1 to the 8th.
Feast of the Holy Relics
By relics of the Saints we mean all that remains of them after their death — their bones, their ashes, their clothing and other objects used by them. Enemies of the Church have condemned the cult of the relics of the Saints as being borrowed from pagan customs and without apostolic origin. The decision of the Council of Trent suffices to show the falsehood and bad faith of their reasoning. That Council, in effect, decreed quite otherwise, that the bodies of the martyrs and other Saints, who were the living members of Jesus Christ and the temples of the Holy Spirit, must be honored by the faithful, and that through them God grants a great many benefits to the living. Its decision was based on the usage already established in the first century and which has remained constant in the Church, as well as on the teaching of the Fathers and Councils.
The cult of holy relics is therefore not only permitted, but commanded; it is not only a right, but a duty. Let us note well that the cult of holy relics diverges from pagan practices in that it is supernatural. We do not honor what remains of the Saints for any motive derived from nature, but from motives based on the Faith. If one honors the memory and remains of great men worthy of that appellation, it is regarded as justice; but when one honors the memory and remains of the Saints, it is more than justice, it is the virtue of religion. The final object of the cult of the holy relics is God who sanctifies the Saints; it is Jesus Christ, whose members the Saints are. This cult is so legitimate that God Himself sometimes glorifies the relics of His Saints by heavenly perfumes, by other marvelous privileges, by countless miracles. Let us add that the cult of holy relics also has its foundation in the glorious resurrection which is awaiting the bodies of the Saints. God Himself will reassemble these remains at the end of the world and will give them all the brilliance and beauty of which they are capable.
Let us then venerate, with respect, devotion and confidence, these precious relics which once were animated by such great souls, were the instruments of beautiful and holy works and of astonishing virtues, and which will some day be honored by a brilliant and immortal glory. Let us value pilgrimages made to the tombs of the Saints, and celebrate religiously the feast of the holy relics, which appropriately follows closely upon All Saints Day, the feast day of the splendid holy souls who are in heaven.
—Excerpted from Vie des Saints pour tous les jours de l’année, by Abbé L. Jaud (Mame: Tours, 1950)
St. Elizabeth
The name Elizabeth, which has been borne by several saints, means in Hebrew "worshiper of God." All that we know of Elizabeth, wife of Zachary and mother of John the Baptist, is to be found in the book of Luke. A descendant of the priestly line of Aaron, she was a kinswoman–how close we are not told–of the Virgin Mary.
According to the Gospel, Elizabeth had lived a blameless life with her husband in one of the hill-towns of Judea. Having reached an advanced age with her prayers for a son unanswered, she thought that her barrenness was a reproach. One day, while Zachary was serving in the temple, the Angel Gabriel appeared at the right of the altar, and announced that a son would be born to Elizabeth. It was in the sixth month of her pregnancy that the Virgin Mary came to visit her–a touching and beautiful scene pictured by many great artists.
The Angel Gabriel, having lately announced to Mary the destiny that awaited her, also told her that her kinswoman Elizabeth was with child. The Virgin Mary, eager to share in Elizabeth's happiness and to confide that she too would bear a child, traveled down the dusty road from Nazareth. On Mary's arrival, she was amazed when Elizabeth, having foreseen knowledge, greeted her as "mother of my Lord." Elizabeth's salutation was in these words: "Blessed art thou among women and blessed is the fruit of thy womb. And how have I deserved that the mother of my Lord should come to me? For behold, the moment that the sound of thy greeting came to my ears, the babe in my womb leapt for joy. And blessed is she who has believed, because the things promised her by the Lord shall be accomplished."
The Gospel story tells us further that at Elizabeth's delivery her friends and neighbors rejoiced with her, and when the child was brought to be circumcised, they were going to call him after his father Zachary, but his mother said, "His name shall be John."
—Excerpted from Lives of Saints, Published by John J. Crawley & Co., Inc.
St. Zachary
St. Zachary, whose feast is celebrated on the same day as that of St. Elizabeth, his wife, was of the tribe of Abia, and a member of the priestly class. It was customary for the priests whose week it was to serve in the temple to cast lots each day for the performance of the various rituals. One day, during Zachary's period of service, the privilege of offering incense on the altar in the holy place fell to him, and while he was alone before the altar performing this rite, the Angel Gabriel appeared to him, standing at the right of the altar. Zachary was troubled and afraid. Then Gabriel spoke, saying that the prayers of the priest and his wife would be answered; a son was to be born to them, and his name was to be John. Zachary found this hard to believe, for both he and Elizabeth were advanced in years. Overcoming his fear, he asked the angel for some sign. Because he doubted, the angel announced that Zachary would be stricken dumb and would regain the power of speech only when the prophecy was fulfilled. Then the angel disappeared and Zachary came forth from the temple. The people saw that he was unable to speak and they knew then that he had received a vision from the Lord.
Elizabeth conceived and gave birth to the one who was to be the Precursor of the Lord. After eight days, when the child was about to be circumcised, Elizabeth told the people that he was to be named John; and Zachary, still unable to speak, asked for a tablet, and on it he wrote the words, "John is his name." At this moment Zachary's tongue was loosed, and he began to praise the Lord. The New Testament tells us nothing further concerning St. Zachary. In Hebrew his name means "Jehovah hath remembered."
—Excerpted from Lives of Saints, Published by John J. Crawley & Co., Inc.
The Meaning of Suffrage
The just encounter God in death. He calls them to himself so as to share eternal life with them. No one, however, can be received into God's friendship and intimacy without having been purified of the consequences of personal sin. "The Church gives the name Purgatory to this final purification of the elect, which is entirely different from the punishment of the damned. The Church formulated her doctrine of faith on Purgatory especially at the Councils of Florence and Trent".
Hence derives the pious custom of suffrage for the souls of the faithful departed, which is an urgent supplication of God to have mercy on the souls of the dead, to purify them by the fire of His charity, and to bring them to His kingdom of light and life. This suffrage is a cultic expression of faith in the communion of saints. Indeed, "the Church in its pilgrim members, from the very earliest days of the Christian religion, has honoured with great respect the memory of the dead; and 'because it is a holy and a wholesome thought to pray for the dead that they may be loosed from their sins' (2 Mac 12, 46) she offers her suffrages for them." These consist, primarily, in the celebration of the holy sacrifice of the Eucharist, and in other pious exercises, such as prayers for the dead, alms deeds, works of mercy, and the application of indulgences to the souls of the faithful departed.
— Directory on Popular Piety and the Liturgy
Indulgences for All Souls Week
An indulgence, applicable only to the Souls in Purgatory, is granted to the faithful, who devoutly visit a cemetery and pray, even if only mentally, for the departed. The indulgence is plenary each day from the first to the eighth of November; on other days of the year it is partial.
A plenary indulgence, applicable only to the Souls in Purgatory, is granted to the faithful, who on the day dedicated to the Commemoration of All the Faithful Departed [November 2 {as well as on the Sunday preceding or following, and on All Saints' Day}] piously visit a church. In visiting the church it is required that one Our Father and the Creed be recited.
To acquire a plenary indulgence it is necessary also to fulfill the following three conditions: sacramental Confession, Eucharistic communion, and prayer for the intention of the Holy Father. The three conditions may be fulfilled several days before or after the performance of the visit; it is, however, fitting that communion be received and the prayer for the intention of the Holy Father be said on the same day as the visit.
The condition of praying for the intention of the Holy Father is fully satisfied by reciting one Our Father and one Hail Mary. A plenary indulgence can be acquired only once in the course of the day.
15. And when one of them that sat at meat with him heard these things, he said to him, Blessed is he that shall eat bread in the kingdom of God.
16. Then said he to him, A certain man made a great supper, and bade many:
17. And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.
18. And they all with one consent began to make excuse. The first said to him, I have bought a piece of ground, and I must needs go and see it: I pray you have me excused.
19. And another said, I have bought five yoke of oxen, and I go to prove them: I pray you have me excused.
20. And another said, I have married a wife, and therefore I cannot come.
21. So that servant came, and showed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.
22. And the servant said, Lord, it is done as you have commanded, and yet there is room.
23. And the lord said to the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled.
24. For I say to you, That none of those men which were bidden shall taste of my supper.
EUSEB. Our Lord had just before taught us to prepare our feasts for those who cannot repay, seeing that we shall have our reward at the resurrection of the just. Some one then, supposing the resurrection of the just to be one and the same with the kingdom of God, commends the above-mentioned recompense; for it follows, When one of them that sat at meat with him heard these things, he said to him, Blessed is he that shall eat bread in the kingdom of God.
CYRIL; That man was carnal, and a careless hearer of the things which Christ delivered, for he thought the reward of the saints was to be bodily.
AUG. Or because he sighed for something afar off, and that bread which he desired lay before him. For who is that Bread of the kingdom of God but He who says, I am the living bread which came down from heaven? Open not your mouth, but your heart.
BEDE; But because some receive this bread by faith merely, as if by smelling, but its sweetness they loathe to really touch with their mouths, our Lord by the following parable condemns the dullness of those men to be unworthy of the heavenly banquet. For it follows, But he said to him, A certain man made a great supper, and bade many.
CYRIL; This man represents God the Father just as images are formed to give the resemblance of power. For as often as God wishes to declare His avenging power, He is called by the names of bear, leopard, lion, and others of the same kind; but when He wishes to express mercy, by the name of man. The Maker of all things, therefore, and Father of Glory, or the Lord, prepared the great supper which was finished in Christ.
For in these latter times, and as it were the setting of our world, the Son of God has shone upon us, and enduring death for our sakes, has given us His own body to eat. Hence also the lamb was sacrificed in the evening according to the Mosaic law. Rightly then was the banquet which was prepared in Christ called a supper.
GREG. Or he made a great supper, as having prepared for us the full enjoyment of eternal sweetness. He bade many, but few came, because sometimes they who themselves are subject to him by faith, by their lives oppose his eternal banquet. And this is generally the difference between the delights of the body and the soul, that fleshly delights when not possessed provoke a longing desire for them, but when possessed and devoured, the eater soon turns from satiety to loathing; spiritual delights, on the other hand, when not possessed are loathed, when possessed the more desired. But heavenly mercy recalls those despised delights to the eyes of our memory, and in order that we should drive away our disgust, bids us to the feast. Hence it follows, And he sent his servant, &c.
CYRIL; That servant who was sent is Christ Himself, who being by nature God and the true Son of God, emptied Himself, and took upon Him the form of a servant. But He was sent at supper time. For not in the beginning did the Word take upon Him our nature, but in the last time; and he adds, For all things are ready. For the Father prepared in Christ the good things bestowed upon the world through Him, the removal of sins, the participation of the Holy Spirit, the glory of adoption. To these Christ bade men by the teaching of the Gospel.
AUG. Or else, the Man is the Mediator between God and man, Christ Jesus; He sent that they who were bidden might come, i.e. those who were called by the prophets whom He had sent; who in the former times invited to the supper of Christ, were often sent to the people of Israel, often bade them to come at supper time. They received the inviters, refused the supper. They received the prophets and killed Christ, and thus ignorantly prepared for us the supper. The supper being now ready, i.e. Christ being sacrificed, the Apostles were sent to those, to whom prophets had been sent before.
GREG. By this servant then who is sent by the master of the family to bid to supper, the order of preachers is signified. But it is often the case that a powerful person has a despised servant, and when his Lord orders any thing through him, the servant speaking is not despised, because respect for the master who sends him is still kept up in the heart. Our Lord then offers what he ought to be asked for, not ask others to receive. He wishes to give what could scarcely be hoped for; yet all begin at once to make excuse, for it follows, And they all began with one consent to make excuse. Behold a rich man invites, and the poor hasten to come. We are invited to the banquet of God, and we make excuse.
AUG. Now there were three excuses, of which it is added, The first said to him, I have bought a piece of ground, and I must needs go and see it. The bought piece of ground denotes government. Therefore pride is the first vice reproved. For the first man wished to rule, not willing to have a master.
GREG. Or by the piece of ground is meant worldly substance. Therefore he goes out to see it who thinks only of outward things for the sake of his living.
AMBROSE; Thus it is that the worn out soldier is appointed to serve degraded offices, as he who intent upon things below buys for himself earthly possessions, can not enter into the kingdom of heaven. Our Lord says, Sell all that you have, and follow me.
It follows, And another said, I have bought five yoke of oxen, and I go to prove them.
AUG. The five yoke of oxen are taken to be the five senses of the flesh; in the eyes sight, in the ears hearing, in the nostrils smelling, in the mouth taste, in all the members touch. But the yoke is more easily apparent in the three first senses; two eyes, two ears, two nostrils. Here are three yoke. And in the mouth is the sense of taste which is forma to be a kind of double, in that nothing is sensible to the taste, which is not touched both by the tongue and palate. The pleasure of the flesh which belongs to the touch is secretly doubled. It is both outward and inward. But they are called yoke of oxen, because through those senses of the flesh earthly things are pursued. For the oxen till the ground, but men at a distance from faith, given up to earthly things, refuse to believe in any thing, but what they arrive at by means of the five-fold sense of the body. "I believe nothing but what I see." If such were our thoughts, we should be hindered from the supper by those five yoke of oxen. But that you may understand that it is not the delight of the five senses which charms and conveys pleasure, but that a certain curiosity is denoted, he says not, I have bought five yoke of oxen, and go to feed them, but go to prove them.
GREG. By the bodily senses also because they cannot comprehend things within, but take cognizance only of what is without, curiosity is rightly represented, which while it seeks to shake off a life which is strange to it, not knowing its own secret life, desires to dwell upon things without. But we must observe, that the one who for his farm, and the other who to prove his five yoke of oxen, excuse themselves from the supper of their Inviter, mix up with their excuse the words of humility. For when they say, I pray you, and then disdain to come, the word sounds of humility, but the action is pride. It follows, And this said, I have married a wife, and therefore I cannot come.
AUG. That is the delight of the flesh which hinders many, I wish it were outward and not inward. For he who said, I have married a wife, taking pleasure in the delights of the flesh, excuses himself from the supper; let such a one take heed lest he die from inward hunger.
BASIL; But he says, I cannot come, because that the human mind when it is degenerating to worldly pleasures, is feeble in attending to the things of God.
GREG. But although marriage is good, and appointed by Divine Providence for the propagation of children, some seek therein not fruitfulness of offspring, but the lust of pleasure. And so by means of a righteous thing may not unfitly an unrighteous thing be represented.
AMBROSE; Or marriage is not blamed; but purity is held up to greater honor, since the unmarried woman cares for the things of the Lord, that she may be holy in body and spirit, but she that is married cares for the things of the world.
AUG. Now John when he said, all that is in the world is the lust of the flesh, and the lust of the eyes, and the pride of life, began from the point where the Gospel ended. The lust of the flesh, I have married a wife; the lust of the eyes, I have bought five yoke of oxen; the pride of life, I have bought a farm. But proceeding from a part to the whole, the five senses have been spoken of under the eyes alone, which hold the chief place among the five senses. Because though properly the sight belongs to the eyes, we are in the habit of ascribing the act of seeing to all the five senses.
CYRIL; But whom can we suppose these to be who refused to come for the reason just mentioned, but the rulers of the Jews, whom throughout the sacred history we find to have been often reproved for these things?
ORIGEN; Or else, they who have bought a piece of ground and reject or refuse the supper, are they who have taken other doctrines of divinity, but have despised the word which they possessed. But he who has bought five yoke of oxen is he who neglects his intellectual nature, and follows the things of sense, therefore he cannot comprehend a spiritual nature. But he who has married a wife is he who is joined to the flesh, a lover of pleasure rather than of God.
AMBROSE; Or let us suppose that three classes of men are excluded from partaking of that supper, Gentiles, Jews, Heretics. The Jews by their fleshly service impose upon themselves the yoke of the law, for the five yoke are the yoke of the Ten Commandments, of which it is said, And he declared to you his covenant, which he commanded you to perform, even ten commandments; and he wrote them upon two tables of stone. That is, the commands of the Decalogue. Or the five yoke are the five books of the old law. But heresy indeed, like Eve with a woman's obstinacy, tries the affection of faith. And the Apostle says that we must flee from covetousness, lest entangled in the customs of the Gentiles we be unable to come to the kingdom of Christ. Therefore both he who has bought a farm is a stranger to the kingdom, and he who has chosen the yoke of the law rather than the gift of grace, and he also who excuses himself because he has married a wife.
It follows, And the servant returned, and told these things to his Lord.
AUG. Not for the sake of knowing inferior beings does God require messengers, as though He gained aught from them, for He knows all things steadfastly and unchangeably. But he has messengers for our sakes and their own, because to be present with God, and stand before Him so as to consult Him about His subjects, and obey His heavenly commandments, is good for them in the order of their own nature.
CYRIL; But with the rulers of the Jews who refused their call, as they themselves confessed, Have any of the rulers believed on him? the Master of the household was wroth, as with them that deserved His indignation and anger; whence it follows, Then the master of the house being angry, &c.
PSEUDO-BASIL; Not that the passion of anger belongs to the Divine substance, but an operation such as in us is caused by anger, is called the anger and indignation of God.
CYRIL; Thus it was that the master of the house is said to have been enraged with the chiefs of the Jews, and in their stead were called men taken from out of the Jewish multitude, and of weak and impotent minds. For at Peter's preaching, first indeed three thousand, then five thousand believed, and afterwards much people; whence it follows, He said to his servant, Go out straightway into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind.
AMBROSE; He invites the poor, the weak, and the blind, to show that weakness of body shuts out no one from the kingdom of heaven, and that he is guilty of fewer sins who lacks the incitement to sin; or that the infirmities of sin are forgiven through the mercy of God. Therefore he sends to the streets, that from the broader ways they may come to the narrow way.
Because then the proud refuse to come, the poor are chosen, since they are called weak and poor who are weak in their own judgment of themselves, for there are poor, and yet as it were strong, who though lying in poverty are proud, the blind are they who have no brightness of understanding; the lame are they who have walked not uprightly in their works. But since the faults of these are expressed in the weakness of their members, as those were sinners who when bidden refused to come, so also are these who are invited and come; but the proud sinners are rejected, the humble are chosen. God then chooses those whom the world despises, because for the most part the very act of contempt recalls a man to himself. And men so much the sooner hear the voice of God, as they have nothing in this world to take pleasure in. When then the Lord calls certain from the streets and lanes to supper, He denotes that people who had learnt to observe in the city the constant practice of the law. But the multitude who believed of the people of Israel did not fill the places of the upper feast room.
Hence it follows, And the servant said, Lord, it is done as you have commanded, and yet there is room. For already had great numbers of the Jews entered, but yet there was room in the kingdom for the abundance of the Gentiles to be received.
Therefore it is added, And the Lord said to the servant, Go out into the highways and hedges, and compel them to come in, that my house may be filled. When He commanded His guests to be collected from the wayside and the hedges, He sought for a rural people, that is, the Gentiles.
AMBROSE; Or, He sends to the highways and about the hedges, because they are fit for the kingdom of God, who, not absorbed in the desire for present goods, are hastening on to the future, set in a certain fixed path of good will. And who like a hedge which separates the cultivated ground from the uncultivated, and keeps off the incursion of the cattle, know how to distinguish good and evil, and to hold up the shield of faith against the temptations of spiritual wickedness.
AUG. The Gentiles came from the streets and lanes, the heretics come from the hedges. For they who make a hedge seek for a division; let them be drawn away from the hedges, plucked asunder from the thorns. But they are unwilling to be compelled. By our own will, say they, will we enter. Compel them to enter, He says. Let necessity be used from without, thence arises a will.
GREG. They then who, broken down by the calamities of this world, return to the love of God, are compelled to enter. But very terrible is the sentence which comes next. For I say to you, That none of those men which were bidden shall taste of my supper. Let no one then despise the call, lest if when bidden he make excuse, when he wishes to enter he shall not be able.
Catena Aurea Luke 14
