Showing posts with label Mass and Night Office. Show all posts
Showing posts with label Mass and Night Office. Show all posts

Thursday, 19 March 2015

Dom Donald's Blog: Saint Joseph Solemnity Feast in Scotland 19th. Mar...

Saint Joseph - Update 2015
Mass and Night Office, 
Dom Donald's Blog: Saint Joseph Solemnity Feast in Scotland 19th. Mar...: The carpentry shop in the monastery, Nunraw Abbey' Inscribed picture of St. Joseph's Church in Nazareth. http://www.biblewalks....

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Wednesday, 19 March 2014

Saint Joseph Solemnity Feast in Scotland 19th. March.

The carpentry shop in the monastery, Nunraw Abbey'
Inscribed picture of St. Joseph's Church in Nazareth.
http://www.biblewalks.com/Sites/StJosephChurch.html
A painting of Virgin Mary, St. Joseph and the young Jesus in the carpenter's workshop. Early traditions identified the site of the church as the place of the carpenter workshop of the Holy family.

Mass and Night Office, 
  

St Joseph by Bernard of Clairvaux

SAINT JOSEPH Solemnity 19 March 2010
Night Office - Second Reading
Husband of the Blessed Virgin Mary
Homily by Saint Bernard (Hom. 2 super Missus est, 11.16: PL 183, 69-70)
v Joseph's character and qualities can be deduced from the fact that God honoured him with the title of father, and, although his doing so was a mere matter of convenience, this was what he was known as and believed to be.Joseph's own name, which as you know means "increase”, supplies further indications. Call to mind the great patriarch of old who was sold into Egypt, and you will realize that it was not only his name that our saint received but also his chastity, innocence, and grace.
v His brothers' envy had caused the earlier Joseph to be sold and taken to Egypt, thus symbolizing the selling of Christ: the later Joseph carried Christ into Egypt, fleeing before Herod's envy.
The former Joseph kept faith with his master and would not become involved with his master's wife, while his namesake faithfully protected his own spouse, the mother of his Lord, acknowledging her virginity and remaining continent himself.
The first Joseph had the gift of interpreting dreams: the second was given a revelation of the divine plan and a share in its accomplishment.
v Joseph the patriarch stored up grain, not for himself but for all the people: our Joseph was given custody of the living bread from heaven to keep safe both for himself and the whole world.
v There is no doubt that the Joseph to whom the Saviour’s mother was engaged was a good and faithful man.
He was, I say, the wise and faithful steward whom the Lord appointed to support his mother and care for himself in childhood, singling him out for his complete reliability to help him with his momentous plan.
v Added to all this, scripture tells us that he was of David's house. Joseph was obviously of David's house, a true descendant of the royal line, a man of noble birth and still nobler disposition. That he was David's son was seen from the fact that he in no way failed to maintain his standard: he was a true son of David not only as regards physical descent, but also in his faith, holiness, and devotion. In him the Lord found, as it were, a second David, a man after his own heart, to whom he could safely confide his most holy and secret design. To him as to another David he revealed the unfathomable, hidden depths of his wisdom, and granted him knowledge of that mystery which was known to none of the princes of this world. In a word, that which many kings and prophets had longed to see and had not seen, to hear and had not heard - that was granted to Joseph. He was all owed not only to see and hear him, but also to carry him, guide his steps, embrace and kiss him, cherish and protect him.
v It is not only Joseph, however, but Mary as well whom we believe to be a descendant of David, for she would not have been engaged to a man of David's line unless she herself had been of that line. Both of them, then, belonged to David's family, but it was in Mary that the oath which the Lord had
v Sworn to David was fulfilled, while Joseph was privy to the promise and witnessed its fulfilment.
Magnificat com, with thanks.
MEDITATION OF THE DAY

By FATHER MAURICZUNDEL. Father Zundel (+ 1975) was a Swiss mysticpoetphilosopherliturgistand author.
Joseph
There is not a word too many or too few. In one movement we are brought to the heart of the Mystery: just so it had suddenly confronted Joseph. But we know what the issue was, and Joseph at that time did not.
He loved Mary. From the first moment of their first meeting he had felt that she was unique and that God was entrusting her to him. Was he now called upon to sacrifice her as Abraham had had to steel himself to the immolation of Isaac?
The wound in his heart was immeasurable. The plain fact was there. No denial, no tenderness could alter it. Her very innocence made his anguish more poignant. Another must be guilty, who should take the responsibility for what he had done.
Joseph could not speak of it to her, since she had chosen to be silent. Any word would have been an outrage. Silence, his silence, shouldgive him back his liberty, for it attested his utter confidence in her.
Thus he came to his decision. And he slept the sleep that relaxes the body but not the soul's pain.
Only if we could concentrate in one heart all the admiration, devotion, fervour that Christian souls were to feel through all generations towards Mary could we form any idea of the love she must have inspired in Joseph, could we divine the immensity of the drama being acted in that hour.
What Dante sang of Beatrice, Joseph could have said in the richest fullness of meaning:
     He sees perfectly all salvation
     Who sees my Lady among women.
More than any other he felt that human nature was ennobled by her. If he had dared to enter into the espousal, it was to guard the treasure-the treasure which now seemed irremediably lost. ...
Meanwhile Mary watched in prayer, suffering in his suffering, living all the agony that her sealed lips could not abate in him.
The yes that bound her soul to Joseph's was all the more irrevocable in that it engaged her fidelity to God, who was the strong foundation of their union.
Father Zundel (+ 1975) was a Swiss mystic, poet, philosopher. liturgist, and author.

Monday, 9 February 2015

Fifth Week in Ordinary Time Monday Paul Newman Thomas Merton




Night Office and Mass.
Fr. Raymond commented at the Introduction to the community Mass this morning, Monday 5th Week. 
He said;
“In the Reading at Vigils from Bl. John H. Newman we heard that all the gifts and graces we have are gifts from God, on the other hand we must realize that all the fault and  failings we have are from ourselves.”
After thought, another alternative Reading is from Thomas Merton. It is quite illuminatingmeasuring up to Newman on the commentary on 1 Corinthians.

Night Office
First Readng         1 Corinthians 1 1:18-1

Second Reading: 
Eusbius of Emesa.

Alternative
Newman: Sermon 10. Righteousness not of us, but in us   Seasons - Epiphany
"Of Him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption; that, according as it is written, he that glorieth, let him glory in the Lord." 1 Cor. i. 30, 31.

[Our bodily powers and limbs also come from God, but they are in such sense part of our original formation, or (if I may say so) of our essence, that though we ought ever to lift up our hearts in gratitude to God while we use them, yet we use them as our instruments, organs and ministers. They spring from us, and (as I may say) hold of us, and we use them for our own purposes. Well, this seems to have been the way in which the Corinthians used their supernatural gifts, viz. as if they {130} were parts of themselves,—as natural faculties, instead of influences in them, but not of them, from the Giver of all good,—not with awe, not with reverence, not with worship. They considered themselves, not members of the Kingdom of saints, and dependent on an unseen Lord, but mere members of an earthly community, still rich men, still scribes, still philosophers, still disputants, who had the addition of certain gifts, who had aggrandized their existing position by the reception of Christianity. They became proud, when they should have been thankful. They had forgotten that to be members of the Church they must become as little children; that they must give up all, that they might win Christ; that they must become poor in spirit to gain the true riches; that they must put off philosophy, if they would speak wisdom among the perfect.] Edit – missing.
 And, therefore, St. Paul reminds them that "not many wise men after the flesh, not many mighty, not many noble arc called;" and that all true power, all true wisdom flows from Christ, who is "the power of God, and the wisdom of God;" and that all who are Christians indeed, renounce their own power and their own wisdom, and come to Him that He may be the Source and Principle of their power, and of their wisdom; that they may depend on Him, and hold of Him, not of themselves; that they may exist in Him, or have Him in them; that they may be (as it were) His members; that they may glory simply in Him, not in themselves. For, whereas the wisdom of the world is but foolishness in God's sight, and the power of the world but weakness, God had set forth His Only-begotten Son to be the First-born of creation, and the standard and {131} original of true life; to be a wisdom of God and a power of God, and a "righteousness, sanctification, and redemption" of God, to all those who are found in Him. "Of Him," says he, "are ye in Christ Jesus, who is made unto us a wisdom from God, namely, righteousness, and sanctification, and redemption; that according as it is written, He that glorieth, let him glory in the Lord."
In every age of the Church, not in the primitive age only, Christians have been tempted to pride themselves on their gifts, or at least to forget that they were gifts, and to take them for granted. Ever have they been tempted to forget their own responsibilities, their having received what they are bound to improve, and the duty of fear and trembling, while improving it. On the other hand, how they ought to behave under a sense of their own privileges, St. Paul points out when he says to the Philippians, "Work out your own salvation with fear and trembling, for it is God which worketh in you both to will and to do of His good pleasure." [Phil. ii. 13.] God is in you for righteousness, for sanctification, for redemption, through the Spirit of His Son, and you must use His influences, His operations, not as your own (God forbid!), not as you would use your own mind or your own limbs, irreverently, but as His presence in you. All your knowledge is from Him; all good thoughts are from Him; all power to pray is from Him; your Baptism is from Him; the consecrated elements are from Him; your growth in holiness is from Him. You are not your own, you have been bought with a price, and a mysterious power is working {132} in you. Oh that we felt all this as well as were convinced of it!
This then is one of the first elements of Christian knowledge and a Christian spirit, to refer all that is good in us, all that we have of spiritual life and righteousness, to Christ our Saviour;
[to believe that He works in us, or, to put the same thing more pointedly, to believe that saving truth, life, light, and holiness are not of us, though they must be in us. I shall now enlarge on each of these two points.
1. Whatever we have, is not of us, but of God. This surely it will not take many words to prove. Our unassisted nature is represented in Scripture as the source of ]


Alternative Reading
From A Christian Looks at Zen by Thomas Merton. pp. 112-114.
In the first two chapters of the First Epistle to the Corinthians Saint Paul distinguishes between two kinds of wisdom: one which consists in the knowledge of words and statements, a rational, dialectical wisdom, and another which is at once a matter of paradox and of experience, and goes beyond the reach of reason. To attain to this spiritual wisdom, one must first be liberated from servile dependence on the wisdom of speech. This liberation is effected by the word of the cross which makes no sense to those who cling to their own familiar views and habits of thought and is a means by which God destroys the wisdom of the wise. The word of the cross is in fact completely baffling and disconcerting both to the Greeks with their philosophy and to the Jews with their well interpreted law. But when one has been freed from dependence on verbal formulas and conceptual structures, the cross becomes a source of power. This power emanates from the foolishness of God and it also makes use of foolish instruments (the apostles). On the other hand, he who can accept this paradoxical "foolishness" experiences in himself a secret and mysterious power, which is the power of Christ living in him as the ground of a totally new life and a new being.
Here it is essential to remember that for a Christian the word of the cross is nothing theoretical, but a stark and existential experience of union with Christ in his death in order to share in his resurrection. To fully "hear" and "receive" the word of the cross means much more than simple assent to the dogmatic proposition that Christ died for our sins. It means to be nailed to the cross with Christ, so that the ego-self is no longer the principle of our deepest actions, which now proceed from Christ living in us. I live, now not I, but Christ lives in me. To receive the word of the cross means the acceptance of a complete self-emptying, a "kenosis," in union with the self-emptying of Christ obedient unto death. It is essential to true Christianity that this experience of the cross and of self-emptying should be central in the life of the Christian so that he or she may fully receive the Holy Spirit and know (again by experience) all the riches of God in and through Christ.     
Responsory          1 Cor 1:18; Gal 6:14
The message of the cross is folly to those on the way to ruin, but
+ to us who are being saved it is the power of God.
V. Far be it from me to boast of anything but the cross of our Lord Jesus Christ. + To us who ...

Old Nunraw - refurbishing