Pius X Aug 21

August 21, 2009 St. Pius X (1835-1914) In the offering of Holy Mass, the memory of St. Pius X gives us a deeper proactive sharing in the Eucharist and an awareness of the real presence of Christ in the Blessed Sacrament. By that inspiration we frequent visits to the Church and growing to learn and practice of constant prayer. Pope Pius X is perhaps best remembered for his encouragement of the frequent reception of Holy Communion, especially by children. Joseph Sarto became Pius X at 68, one of the twentieth century’s greatest popes. He is known by his outstanding role in the varied developments of renewal in the Church, and at the same time drawn into the politics of Europe For the faithful, what was at the heart of his pastoral care was the centre of gravity of the Eucharist, or expressed in another way by his motto “To restore all thing in Christ” (Eph 1:10). There was a popular outcry in the favour of his canonization immediately he died. This morning we read the Gospel Mt 22:34-40 and found ourselves imbibing from the Shema from the OT and looks beyond to the measure of the Sacred Heart of Jesus. ‘Other Jewish teachers had picked out the two greatest commandments. Jesus was not original in that. The first was the most familiar verse of the Old Testament: the ‘Shema’, Deuteronomy 6:5. The second was Leviticus 19:18. When Jesus quoted the Old Testament he quoted accurately of course. But when he spoke from himself he did not say, “Love your neighbour as yourself,” but “Love one another as I have loved you” (Jn 13:34; 15:12). There’s a colossal difference!’ Among achievements of Pius X was the reform of Church music with the encouragement of Gregorian Chant. The Breviary today uses the Reading:. From the apostolic constitution Divino afflatu of Pope Saint Pius X The song of the Church The collection of psalms found in Scripture, composed as it was under divine inspiration, has, from the very beginnings of the Church, shown a wonderful power of fostering devotion among Christians as they offer to God a continuous sacrifice of praise, the harvest of lips blessing his name. Following a custom already established in the Old Law, the psalms have played a conspicuous part in the sacred liturgy itself, and in the divine office. Thus was born what Basil calls the voice of the Church, that singing of psalms, which is the daughter of that hymn of praise (to use the words of our predecessor, Urban VIII) which goes up unceasingly before the throne of God and of the Lamb, and which teaches those especially charged with the duty of divine worship, as Athanasius says, the way to praise God, and the fitting words in which to bless him. Augustine expresses this well when he says: God praised himself so that man might give him fitting praise; because God chose to praise himself man found the way in which to bless God. The psalms have also a wonderful power to awaken in our hearts the desire for every virtue. Athanasius says: Though all Scripture, both old and new, is divinely inspired and has its use in teaching, as we read in Scripture itself, yet the Book of Psalms, like a garden enclosing the fruits of all the other books, produces its fruits in song, and in the process of singing brings forth its own special fruits to take their place beside them. In the same place Athanasius rightly adds: The psalms seem to me to be like a mirror, in which the person using them can see himself, and the stirrings of his own heart; he can recite them against the background of his own emotions. Augustine says in his Confessions: How I wept when I heard your hymns and canticles, being deeply moved by the sweet singing of your Church. Those voices flowed into my ears, truth filtered into my heart, and from my heart surged waves of devotion. Tears ran down, and I was happy in my tears. Indeed, who could fail to be moved by those many passages in the psalms which set forth so profoundly the infinite majesty of God, his omnipotence, his justice and goodness and clemency, too deep for words, and all the other infinite qualities of his that deserve our praise? Who could fail to be roused to the same emotions by the prayers of thanksgiving to God for blessings received, by the petitions, so humble and confident, for blessings still awaited, by the cries of a soul in sorrow for sin committed? Who would not be fired with love as he looks on the likeness of Christ, the redeemer, here so lovingly foretold? His was the voice Augustine heard in every psalm, the voice of praise, of suffering, of joyful expectation, of present distress.