St. Francis of Assisi on Of the Value and Dignity of the Soul

4 October 2015

Although the modern world seems to only give St. Francis of Assisi the title of the Saint of the environment and animals, the whole truth is that this holy Saint should be known for so much more…

St. Francis of Assisi and the Devil 02

From the Works of the Seraphic Father St. Francis of Assisi

with comment by Brother Leo of Assisi 1882

Of the Value and Dignity of the Soul

St.-Francis-Sacro-Speco-at-SubiacoThe greatest care ought to be taken of the soul, for man has not many, but only one. If God had given us two souls, as He has given us two eyes, or two feet, then should one be lost or taken away, we might guard and save the other. But as we have received only one, very weak and languishing, assailed by three most powerful enemies, and exposed to the fiery darts of the world, the flesh, and the devil, it is not lawful for it to repose securely for one single day, but it must always be striving and fighting. The Apostle gives us to understand how continual this warfare must be, when he says: ‘Our wrestling is not against flesh and blood, but against principalities and powers.’

In war, or in a battle, some time is granted to the soldiers to refresh their bodies, to lay aside their arms, to rest from their labours, and to recruit their strength; nor are they, during severe cold, compelled to rest at night exposed to the inclemency of the season, but are allowed to pass the winter in the city. But it is different with wrestlers; for then only can they be permitted to breathe, when one being overcome and thrown to the earth, the other goes away in triumph. The strife with our enemies can never cease, the time of fighting is the whole time of our life, the end of our life will be the beginning of rest; and only after death will the demonwrestler retire, after having endeavoured most strenuously to conquer us in death. Let us, therefore, most earnestly beseech Our Lord to protect us by His grace, and, in the midst of so many dangers, mercifully to defend us from our enemies. Nothing, alas! is more vile than the price for which we sell our precious souls. On the slightest occasion we cast it into hell, and for the smallest and most insignificant reward we deprive it of the inestimable treasure of Divine grace.


The Littlest Flower in Heaven… the greatest Saint of modern time!

3 October 2015

Therese Martin was the last of nine children born to Louis and Zelie Martin on January 2, 1873, in Alencon, France. However, only five of these children lived to reach adulthood. Precocious and sensitive, Therese needed much attention. Her mother died when she was 4 years old. As a result, her father and sisters babied young Therese. She had a spirit that wanted everything.

At the age of 14, on Christmas Eve in 1886, Therese had a conversion that transformed her life. From then on, her powerful energy and sensitive spirit were turned toward love, instead of keeping herself happy. At 15, she entered the Carmelite convent in Lisieux to give her whole life to God. She took the religious name Sister Therese of the Child Jesus and the Holy Face. Living a hidden, simple life of prayer, she was gifted with great intimacy with God. Through sickness and dark nights of doubt and fear, she remained faithful to God, rooted in His merciful love. After a long struggle with tuberculosis, she died on September 30, 1897, at the age of 24. Her last words were the story of her life: “My God, I love You!”

The world came to know Therese through her autobiography, “Story of a Soul”. She described her life as a “little way of spiritual childhood.” She lived each day with an unshakable confidence in God’s love. “What matters in life,” she wrote, “is not great deeds, but great love.” Therese lived and taught a spirituality of attending to everyone and everything well and with love. She believed that just as a child becomes enamored with what is before her, we should also have a childlike focus and totally attentive love. Therese’s spirituality is of doing the ordinary, with extraordinary love.

Therese saw the seasons as reflecting the seasons of God’s love affair with us. She loved flowers and saw herself as the “little flower of Jesus,” who gave glory to God by just being her beautiful little self among all the other flowers in God’s garden. Because of this beautiful analogy, the title “little flower” remained with St. Therese.

Her inspiration and powerful presence from heaven touched many people very quickly. She was canonized by Pope Pius XI on May 17, 1925. Had she lived, she would have been only 52 years old when she was declared a Saint.
“My mission – to make God loved – will begin after my death,” she said. “I will spend my heaven doing good on earth. I will let fall a shower of roses.” Roses have been described and experienced as Saint Therese’s signature. Countless millions have been touched by her intercession and imitate her “little way.” She has been acclaimed “the greatest saint of modern times.” In 1997, Pope John Paul II declared St. Therese a Doctor of the Church – the only Doctor of his pontificate – in tribute to the powerful way her spirituality has influenced people all over the world.

Saint Therese of the Child Jesus and her “Little Way” is a spirituality that the modern world can embrace and with it, find our way to Heaven. When we look at this young woman from a time long ago, we might doubt it, but take a moment, learn about her spirituality that allowed her to become a Doctor of the Church. I think you will be very surprised that she was indeed, “the greatest Saint of modern time”. (Pope Pius XII)

A letter to Heaven: My dearest Saint Therese….

1 October 2015

My dearest Saint Therese,

Happy Feast Day my sweet sister Therese! I know you are looking down from Heaven releasing a bucket of roses for us. Great thing about being a Trad Catholic is that I use the Traditional Calendar also, soooo….. I get to celebrate you today and on the third of October! TODAY AND SATURDAY I will be praying the Extraordinary Form Mass live online and the Masses will be all yours!

Thank you for allowing me to have you in my heart from age five. As you already know, my mom gave me a children’s book about you and your life and a statue for my nightstand that October to celebrate your Feast Day. It wasn’t until years later did I realize how special Feast Days are and how they are celebrated in Religious Life bigger and better than birthdays!

I want the world to still know and love you as they did shortly after your death when your “Story of a Soul” was published for the secular world to read. Oh, how the world took to you!!! You have stood the test of time, but now it’s time for kids to find out about you.

Those of us who have read and re-read “Story of a Soul” like a Jane Austen novel know the truth about you. The sanitized, sugary sweet life most people think you had we both know was not the case. There isn’t a 12-15 yr old out there particularly in America who wouldn’t identify with your struggles, particularly the emotional ones.

So, my darling Carmelite sister in Christ, it’s time to hawk your book again. I promise you, this is my task. You have always answered my pleas for help when I prayed to you. Now it’s my turn to say thank you.

I care for a sweet young lady who went through much troubles as a child. She reminds me of you so much. I read your story to her at a young age and she reads it again and again to this day. She became close to you and you never left her. Today she is a devout young Catholic of 21 who bears your name from Confirmation. Thank you for that also.

See, I owe you much. We all do. Your hardest times brought you your greatest holiness. This is the lesson and the legacy you have given us. Your “Little Way” to Heaven, so simple, yet so profound it brought you the title of Doctor of the Church. Well, know this: this Carmelite here prayed like crazy for that beautiful day when you joined Holy Mother Teresa of Avila as the SECOND Carmelite in that exclusive club. (also only the third woman)

Perhaps the most interesting thing about you though is that people of all faiths have a devotion and relationship with you. Imagine my surprise when attending a wake of a Methodist woman who had your holy card with her words thanking you on the back for staying with her during her suffering before she died. I came home with that card and still use it to mark a page in my breviary as it reminds me of your draw to ALL SOULS!

I know it’s because your vocation was to become “Love itself”… Well, you have succeeded. A job well done, sister!


With all my love and devotion,



Saint Therese is the patroness of AlwaysCatholicBlog along with Saint Joseph. We ask that you pray to each of them asking that we do God’s Will here at this little blog. God love you!

The “Story of A Soul” is available from Catholic publishers and of course, Amazon.Some Saint Therese “Eye Candy” Photos of our “Greatest Saint of Modern times”

For a complete bio, click here from Therese

#MariaGoretti Movie by @GiulioBase & #PilgrimageofMercy @MadisonDiocese WI Parish!

30 September 2015

maria goretti Movie Image

Maria Goretti Movie by Italian Director Giulio Base comes to Madison WI October 1, 2015!

Starting tomorrow, October 1, 2015 at 7pm, the parish of St. Maria Goretti in Madison, WI starts it’s “Pilgrimage of Mercy”  by offering a screening of the movie, “Maria Goretti”.  St Maria Goretti Roman Catholic Church is located at 5313 Flad Ave, Madison, WI. Phone: (608) 271-7421.

Giulio Base

Giulio Base

Giulio Base, the brilliant Italian director and actor has in his repertoire the stunningly beautiful film about St Maria Goretti, Martyr and Saint of Purity. “Maria Goretti” made in 2003 with Base both directing and acting in the film. This lovely film has stood the test of time and parishes across the USA are screening the film for the Pilgrimage of Mercy this year. will be offering a GIVEAWAY of Giulio’s movie along with feature on his life and career on October 16th. For more info on Giulio Base please click HERE please!

The parish has the honor of hosting St Maria Goretti’s relics for the anniversary of her 125th birthday on October 16, 2015. Out of all of the churches which will be participating in this Pilgrimage of Mercy, this is the greatest honor for the Madison, WI parish. On October 16th the Public Veneration of the Saint’s body will take place along with a Pontifical Mass offered by His Excellency, Bishop Robert C. Morlino. Full information below:

Maria Goretti info image
Please click HERE for the website of St, Maria Goretti Parish
5313 Flad Ave, Madison, WI. Phone:(608) 271-7421

Pardoning offences becomes the clearest expression of merciful love, and for us Christians it is an imperative from which we cannot excuse ourselves. At times how hard it seems to forgive! And yet pardon is the instrument placed into our fragile hands to attain serenity of heart.

– Pope Francis, Misericordiae Vultus: Bull of Indiction of the Extraordinary Jubilee of Mercy

The Papal Visit Reviewed: Roseanne Roseannadanna lays it out! @ESWesthoff got us the exclusive!

30 September 2015

The Papal Visit: In the Styling of Roseanne Roseannadanna

by Elizabeth Westhoff
September 25, 2015 A.D.

Dear Roseanne,

What does this have to do with anything?

What does this have to do with anything?

Ever since Pope Francis arrived in the United States and started talking about this, that, and the other thing, all I’ve been hearing is people complaining about what he’s saying, what he isn’t saying, what he should be saying.What do you think about all this and should I even care?

Sincerely, Milton Dworkin

Mr. Dworkin, I know what you’re talkin’ about, because, I, Roseanne Roseannadanna, have had the same thought! From the minute the Pope arrived, I’ve only been upset that he was wearin’ white after Labor Day, but when you’re the Pope, I guess you can do whatever you want! Like this one time, when Dr. Joyce Brothers was at the same restaurant I was at. I looked over and there she was-eatin’ her meatloaf with a salad fork! I said, “Hey! Joyce! What’re you doin’ with that salad fork, eatin’ your meatloaf?!” Meatloaf was goin’ everywhere! It was makin’ me sick! I thought I was gonna die!

OK OK so you are ROFL now but there’s more!!! Click HERE to go to Lizzie’s Blog at Virtual Vestibule!


Elizabeth Westhoff is known for her dedication to the faith along with her incredible humor and wit. As Director of Marketing and Mission Awareness for the Archdiocese of St. Louis, Elizabeth’s role is constantly evolving, using the tools of an ever changing world to share the Gospel message of Jesus Christ. In her spare time, Elizabeth enjoys staying up to date on Catholic social teachings, news and pop culture.
You can find Elizabeth on Social Media on Twitter and Periscope @ESWesthoff and at Elizabeth S Westhoff on FB.

Let’s Do Ember Days… why not?

23 September 2015

Posted by Sofia Guerra
23 September 2015 Anno Domini

The Why of Ember Days…

The Ember days which follow the Feast of the Exaltation of the Holy Cross coincide with the onset of autumn and the harvest. This year the dates are September 23, 25 and 26th.

This is from the site, Fisheaters which is one of our favorite traditional Catholic blogs/sites. Fisheaters is really a top shelf reference site for all things Roman Catholic.

Ecclesiastes 3:1-8:

All things have their season,
and in their times all things pass under heaven.
A time to be born and a time to die.
A time to plant, and a time to pluck up that which is planted.
A time to kill, and a time to heal.
A time to destroy, and a time to build.
A time to weep, and a time to laugh.
A time to mourn, and a time to dance.
A time to scatter stones, and a time to gather.
A time to embrace, and a time to be far from embraces.
A time to get, and a time to lose.
A time to keep, and a time to cast away.
A time to rend, and a time to sew.
A time to keep silence, and a time to speak.
A time of war, and a time of peace.

Four times a year, the Church sets aside three days to focus on God through His marvelous creation. These quarterly periods take place around the beginnings of the four natural seasons 1 that “like some virgins dancing in a circle, succeed one another with the happiest harmony,” as St. John Chrysostom wrote.

These four times are each kept on a successive Wednesday, Friday, and Saturday and are known as “Ember Days,” or Quatuor Tempora, in Latin. The first of these four times comes in Winter, after the the Feast of St. Lucy; the second comes in Spring, the week after Ash Wednesday; the third comes in Summer, after Pentecost Sunday; and the last comes in Autumn, after Holy Cross Day. Their dates can be remembered by this old mnemonic:

Sant Crux, Lucia, Cineres, Charismata Dia
Ut sit in angaria quarta sequens feria.

Which means:

Holy Cross, Lucy, Ash Wednesday, Pentecost,
are when the quarter holidays follow.

The post that follows is an extraordinary piece from Michael P. Foley dated 2008.

This essay will make you LOVE being Catholic and will always celebrate Ember Days after this, right?

By Michael P. Foley

A potential danger of traditionalism is the stubborn defense of something about which one knows little. I once asked a priest who had just finished beautifully celebrating an Ember Saturday Mass about the meaning of the Ember days. He replied (with an impish twinkle in his eye) that he hadn’t a clue, but he was furious they had been suppressed.

Traditionalists, however, are not entirely to blame for their unfamiliarity with this important part of their patrimony. Most only have the privilege of assisting at a Sunday Tridentine Mass, and hence the Ember days—which occur on a weekday or Saturday—slip by unnoticed. And long before the opening session of the Second Vatican Council, the popularity of these observances had atrophied.

So why care about them now? To answer this question, we must first determine what they are.

The Four Seasons

The Ember days, which fall on a Wednesday, Friday, and Saturday of the same week, occur in conjunction with the four natural seasons of the year. Autumn brings the September Embertide, also called the Michaelmas Embertide because of their proximity to the Feast of St. Michael on September 29.1 Winter, on the other hand, brings the December Embertide during the third week of Advent, and spring brings the Lenten Embertide after the first Sunday of Lent. Finally, summer heralds the Whitsun Embertide, which takes place within the Octave of Pentecost.

In the 1962 Missal the Ember days are ranked as ferias of the second class, weekdays of special importance that even supersede certain saints’ feasts. Each day has its own proper Mass, all of which are quite old. One proof of their antiquity is that they are one of the few days in the Gregorian rite (as the ’62 Missal is now being called) which has as many as five lessons from the Old Testament in addition to the Epistle reading, an ancient arrangement indeed.

Fasting and partial abstinence during the Ember days were also enjoined on the faithful from time immemorial until the 1960s. It is the association of fasting and penance with the Embertides that led some to think that their peculiar name has something to do with smoldering ash, or embers. But the English name is probably derived from their Latin title, the Quatuor Tempora or “Four Seasons.”2

Apostolic and Universal

The history of the Ember days brings us to the very origins of Christianity. The Old Testament prescribes a fourfold fast as part of its ongoing consecration of the year to God (Zech. 8:19). In addition to these seasonal observances, pious Jews in Palestine at the time of Jesus fasted every Monday and Thursday—hence the Pharisee’s boast about fasting twice weekly in the parable involving him and the publican (Lk. 18:12).

Early Christians amended both of these customs. The Didache, a work so old that it may actually predate some books of the New Testament, tells us that Palestinian Christians in the first century A.D. fasted every Wednesday and Friday: Wednesday because it is the day that Christ was betrayed and Friday because it is the day He was crucified.3 The Wednesday and Friday fast were so much a part of Christian life that in Gaelic one word for Thursday, Didaoirn, literally means “the day between the fasts.”

In the third century, Christians in Rome began to designate some of these days for seasonal prayer, partly in imitation of the Hebrew custom and partly in response to pagan festivals occurring around the same time.4 Thus, the Ember days were born. And after the weekly fast became less prevalent, it was the Ember days which remained as a conspicuous testimony to a custom stretching back to the Apostles themselves.5 Moreover, by modifying the two Jewish fasts, the Ember days embody Christ’s statement that He came not to abolish the Law but fulfill it (Mt. 5:17).6

Usefully Natural

This fulfillment of the Law is crucial because it teaches us something fundamental about God, His redemptive plan for us, and the nature of the universe. In the case of both the Hebrew seasonal fasts and the Christian Ember days, we are invited to consider the wonder of the natural seasons and their relation to their Creator. The four seasons, for example, can be said to intimate individually the bliss of Heaven, where there is “the beauty of spring, the brightness of summer, the plenty of autumn, the rest of winter.”7

This is significant, for the Ember days are the only time in the Church calendar where nature qua nature is singled out and acknowledged. Certainly the liturgical year as a whole presupposes nature’s annual rhythm (Easter coincides with the vernal equinox, Christmas with the winter solstice, etc.), yet here we celebrate not the natural phenomena per se but the supernatural mysteries which they evoke. The Rogation days commemorate nature, but mostly in light of its agricultural significance (that is, vis-à-vis its cultivation by man), not on its own terms, so to speak.8

The Ember days, then, stand out as the only days in the supernatural seasons of the Church that commemorate the natural seasons of the earth. This is appropriate, for since the liturgical year annually renews our initiation into the mystery of redemption, it should have some special mention of the very thing which grace perfects.

Uniquely Roman

But what about Saturday? The Roman appropriation of the weekly fast involved adding Saturday as an extension of the Friday fast. And during Embertide, a special Mass and procession to St. Peter’s was held, with the congregation being invited to “keep vigil with Peter.” Saturday is an appropriate day not only for a vigil, but as a day of penance, when our Lord “lay in the sepulchre, and the Apostles were sore of heart and in great sorrow.”9 It is this Roman custom, incidentally, which gave rise to the proverb, “When in Rome, do as the Romans do.” According to the story, when Sts. Augustine and Monica asked St. Ambrose of Milan whether they should follow the weekly fasts of either Rome or of Milan (which did not include Saturdays), Ambrose replied: “When I am here, I do not fast on Saturday; when I am in Rome, I do.”10

Solidarity of Laity and Clergy

Another Roman custom, instituted by Pope Gelasius I in 494, is to use Ember Saturdays as the day to confer Holy Orders. Apostolic tradition prescribed that ordinations be preceded by fast and prayer (see Acts 13:3), and so it was quite reasonable to place ordinations at the end of this fast period. This allows the entire community to join the candidates in fasting and in praying for God’s blessing upon their vocation, and not just the community in this or that diocese, but all over the world.

Personally Prayerful

In addition to commemorating the seasons of nature, each of the four Embertides takes on the character of the liturgical season in which it is located. The Advent Ember days, for example, celebrate the Annunciation and the Visitation, the only times during Advent in the 1962 Missal when this is explicitly done. The Lenten Embertide allows us to link the season of spring, when the seed must die to produce new life, to the Lenten mortification of our flesh. The Whitsun Embertides, curiously, have us fasting within the octave of Pentecost, teaching us that there is such a thing as a “joyful fast.”11 The Fall Embertide is the only time that the Roman calendar echoes the Jewish Feast of the Tabernacles and the Day of Atonement, the two holidays that teach us so much about our earthly pilgrimage and about Christ’s high priesthood.12

The Ember days also afford the occasion for a quarterly check-up of the soul. Blessed Jacopo de Voragine (d. 1298) lists eight reasons why we should fast during the Ember days, most of them concerning our personal war against vice. Summer, for example, which is hot and dry, is analogous to “the burning and ardour of avarice,” while autumn is cold and dry, like pride. Jacopo also does a delightful job coordinating the Embertides with the four temperaments: springtime is sanguine, summer is choleric, autumn is melancholic, and winter is phlegmatic.13 It is little wonder that the Ember days became times of spiritual exercises (not unlike our modern retreats), and that folklore in Europe grew up around them affirming their special character.14

Even the Far East was affected by the Ember days. In the sixteenth century, when Spanish and Portuguese missionaries settled in Nagasaki, Japan, they sought ways of making tasty meatless meals for Embertide and started deep-frying shrimp. The idea caught on with the Japanese, who applied the process to a number of different sea foods and vegetables. They called this delicious food—have you guessed it yet?—“tempura,” again from Quatuor Tempora.

Dying Embers

While the Ember days remained fixed in the universal calendar as obligatory (along with the injunction to fast), their radiating influence on other areas of life eventually waned. By the twentieth century, ordinations were no longer exclusively scheduled on Ember Saturdays and their role as “spiritual checkups” was gradually forgotten. The writings of Vatican II could have done much to rejuvenate the Ember days. The Constitution on the Sacred Liturgy decrees that liturgical elements “which have suffered injury through accidents of history are now to be restored to the vigor which they had in the days of the holy Fathers” (50).

But what came instead was the Sacred Congregation of Divine Worship’s 1969 General Norms for the Liturgical Year and the Calendar, where we read:

On rogation and ember days the practice of the Church is to offer prayers to the Lord for the needs of all people, especially for the productivity of the earth and for human labor, and to give him public thanks (45).

In order to adapt the rogation and ember days to various regions…the conferences of bishops should arrange the time and plan for their celebration (46)

Happily, the Ember days were not to be removed from the calendar but tweaked by national bishops’ conferences. There were, however, several shortcomings with this arrangement. First, the SCDW treats Rogation and Ember days as synonymous, which—as we saw in a previous article15—they are not. The Ember days do not, for example, pray for “the productivity of the earth and for human labor” in the dead of winter.

Second, by calling for an adaptation to various regions, the SCDW allowed the Ember days to take on an indeterminate number of meanings that have nothing to do with nature, such as “peace, the unity of the Church, the spread of the faith, etc.”16 Unlike the organic development of the Ember days, which preserved its basic meaning while taking on others, the 1969 directive has no safeguards to keep newly assigned meanings from displacing the Embertides’ more fundamental purpose.

Third, the national bishops’ conferences were supposed to fix the dates of the Ember days, but none, as far as I can tell, ever did.

Dead Embers & Lively Debates

In the wake of this ambiguity and indirection, the Ember days disappeared from the celebration of the Novus Ordo, and at one of the worst possible times. For just as the Church was letting its liturgical celebration of the natural slip into oblivion, the West was going berserk over nature.

Ever since the publication of Machiavelli’s Prince in the sixteenth century, modern society has been predicated on a technological war against nature in order to increase man’s dominion and power. Nature was no longer a lady to be wooed (as she had been for the Greeks, Romans, and medieval Christians); she was now to be raped, beaten into submission through evermore impressive technological advances17 that would render mankind, in Freud’s chilling words, “a prosthetic god.”

While there were some strong reactions against this new attitude, the modern hostility to the God-given only expanded as time went on, growing from a war on nature to a war on human nature. Our current preoccupations with genetic engineering, sex “changes,” and same-sex “marriage”—all of which are attempts to redefine or reconfigure the natural—are examples of this ongoing escalation.

The environmental movement that began in the 1960s has helped bring to light the wages of ruthlessly exploiting nature, and thus today we have a renewed appreciation for the virtues of responsible stewardship and for the marvels of God’s green but fragile earth. Yet this same movement, which has served in many ways as a healthy reawakening, is peppered with absurdities. Often the same activists who defend endangered tadpoles go on to champion the annihilation of unborn babies. Recently, after liberalizing their abortion laws, Spain’s socialist government introduced legislation to grant chimpanzees legal rights in order “to preserve the species from extinction”—this in a land with no native ape population.18

Contemporary environmentalism is also sometimes pantheistic in its assumptions, the result being that for many it has become a religion unto itself. This new religion comes complete with its own priests (climatologists), its own gospels (sacrosanct data about rising temperatures and shrinking glaciers), its own prophets (Al Gore, who unfortunately remains welcome in his own country), and, most of all, its own apocalypticism, with the four horsemen of deforestation, global warming, ozone depletion, and fossil fuels all leading us to an ecological Doomsday more terrifying to the secular mind than the Four Last Things.19


My point is not to deny the validity of these anxieties, but to lament the neo-pagan framework into which they are more often than not put. Modern man is such a mess that when he finally recovers a love of nature, he does so in a most unnatural manner. Both the early modern antipathy to nature and the late modern idolatry of it stand in dire need of correction, a correction that the Church is well poised to provide. As Chesterton quipped, Christians can truly love nature because they will not worship her. The Church proclaims nature’s goodness because it was created by a good and loving God and because it sacramentally reflects the grandeur of God’s goodness and love.
The Church does this liturgically with its observance of the “Four Seasons,” the Embertides. Celebrating the Ember days does not, of course, provide ready solutions to the world’s complicated ecological difficulties, but it is a good refresher course in basic first principles. The Ember days offer an intelligent alternative to pantheist environmentalism, and they do so without being contrived or pandering, as a new Catholic “Earth Day” or some such thing would undoubtedly be.

It is a shame that the Church unwittingly let the glow of Embertide die at the precise moment in history when their witness was needed the most, but it is a great boon that Summorum Pontificum makes their celebration universally accessible once again. What remains is for a new generation to take up their practice with a reinvigorated appreciation of what they mean. At least then we’ll know why we are so furious.

Michael P. Foley is an associate professor of patristics at Baylor University. He is the author of Wedding Rites: A Complete Guide to Traditional Music, Vows, Ceremonies, Blessings, and Interfaith Services (Eerdmans) and Why Do Catholics Eat Fish on Friday? The Catholic Origin to Just About Everything (Palgrave Macmillan).

NOTES: This article appears in the Fall 2008 issue of The Latin Mass Magazine, vol. 17:4; web publication at RORATE CÆLI authorized by author and periodical. Images related to the First and Second Lessons and to the Gospel of Ember Saturday in September: in the first image, Aaron and Moses offer a holocaust to the Lord.

1.Officially, they fall on the first [full] week after the Feast of the Holy Cross (September 14).
2. Another theory is that “Ember” comes from the Old English, ymbren, meaning time or season.
3. The one reason stated by the Didache is more polemical: Christians fast on different days in order to be different from the “hypocrites,” i.e., the Pharisees (8.1).
4.Cf. Francis X. Weiser, Handbook of Christian Feasts and Customs (New York: Harcourt, 1958), 31-32.
5.Weiser does claim, however, that voluntarily fasting or abstaining on Wednesdays was still alive in some areas when he was writing (1958). Of course, the other remnant of the weekly fast is Friday abstinence from flesh meat.
6.Technically, neither Jewish fast was part of the Mosaic Law, though both were, I would argue, part of the Mosaic way of life.
7.From a prayer by St. Thomas Aquinas.
8.Cf. my article, “The Rogationtide,” TLM 17:2 (Spring 2008), pp. 36-39.
9.Jacopo de Voragine, “The Ember days,” in The Golden Legend.
10.Cf. Michael P. Foley, Why Do Catholics Eat Fish on Friday? The Catholic Origin to Just About Everything (New York: Palgrave Macmillan, 2005), 148-49.
11.The medievals called this the jejunium exultationis—the fast of exultation.
12.There are relevant readings from the Old Testament and from the Letter to the Hebrews that are used throughout the year in both the 1962 and 1970 lectionaries, but the September Embertide is the only time that these readings are used in order to coincide with the autumn festivals of Sukkot and Yom Kippur. Again we see the principle of fulfillment rather than abolition liturgically enacted.
13.Cf. The Golden Legend, Volume 1, “The Ember Days.”
14.In the Middle Ages, the Ember days were kept as holydays of obligation, with rest from work and special acts of charity for the poor, such as feeding and bathing them. There was also an old superstition that the souls in Purgatory were temporarily released from their plight in order to thank their relatives for their prayers and beg for more.
15.Cf. my article, “The Rogationtide,” TLM 17:2 (Spring 2008), pp. 36-39.
16.Response to the query “How should rogation days and ember days be celebrated?” (, retrieved 2/20/08).
17.Cf. The Prince, ch. 25.
18.“Spain to Recognize Rights of Apes?” Catholic World News, 6/27/08,
19.This is not a parody. Cf. Peter Montague, “The Four Horsemen—Part 1,” Rachel’s Environment & Health Weekly, #471, 12/7/95 (
September 18, 20, and 21 (the Wednesday, Friday, and Saturday after September 14 – Feast of the Exaltation of the Holy Cross) and the days are marked by fasting, abstinence, prayer and Masses particular for the day.



Genesis 8:22 “All the days of the earth, seedtime and harvest,
cold and heat, summer and winter, night and day, shall not cease.”


Wednesday, Friday, and Saturday after the the Feast of the Exaltation of the Holy Cross, 14 September, are known as “Michaelmas Embertide,” and they come near the beginning of Autumn (September, October, November). The Lessons focus on the Old Covenant’s Day of Atonement and the fast of the seventh month, but start off with this prophecy from Amos 9:13-15:

Behold the days come, when the ploughman shall overtake the reaper, and the treader of grapes him that soweth seed, and the mountains shall dop sweetness, and every hill shall be tilled. And I will bring back the captivity of My people Israel, and they shall build the abandoned cities, and inhabit them; and they shall plant vineyards, and drink the wine of them; and shall make gardens and eat the fruits of them; and I will plant them upon their land: and I will no more pluck them out of their land which I have given them; saith the Lord thy God.

Like all Embertides but Whit Embertide, the Lessons end with the story of the three boys in the fiery furnace, as told by Daniel.

The Gospel readings recount how Jesus exorcised demons from a possessed boy and tells the disciples about fasting to cast out unclean spirits (Matthew 9:16-28), forgave Mary Magdalen (Luke 7:36-50), and healed the woman on the sabbath after telling the parable of the fig tree (Luke 13:6-17).

The Natural Season

Psalm 144:15-16
“The eyes of all hope in thee, O Lord:
and thou givest them meat in due season.
Thou openest thy hand,
and fillest with blessing every living creature.

Oh, delicious Autumn! Trees lavish with spice colors… the earthy smell of their leaves burning in hypnotic flames… the rich colors of grapes, apples, pumpkin, and squash, of gold and scarlet flowers… the invigorating air inviting warm sweaters… The season is marked by a bounty that lends itself well to some wonderful holidays, especially Martinmas and the secular American and Canadian Thanksgivings (the fourth Thursday in November and October 2, respectively). This delightful poem, written in an old Hoosier dialect by James Whitcomb Riley (October 7, 1849 – July 22, 1916), conveys the feeling of Autumn so well:

When the Frost is on the Pumpkin

When the frost is on the punkin and the fodder’s in the shock,
And you hear the kyouck and gobble of the struttin’ turkey-cock,
And the clackin’ of the guineys, and the cluckin’ of the hens,
And the rooster’s hallylooyer as he tiptoes on the fence;
O, it’s then’s the times a feller is a-feelin’ at his best,
With the risin’ sun to greet him from a night of peaceful rest,
As he leaves the house, bare-headed, and goes out to feed the stock,
When the frost is on the punkin and the fodder’s in the shock.

They’s something kindo’ harty-like about the atmusfere
When the heat of summer’s over and the coolin’ fall is here
Of course we miss the flowers, and the blossums on the trees,
And the mumble of the hummin’-birds and buzzin’ of the bees;
But the air’s so appetizin’; and the landscape through the haze
Of a crisp and sunny morning of the airly autumn days
Is a pitcur’ that no painter has the colorin’ to mock
When the frost is on the punkin and the fodder’s in the shock.

The husky, rusty russel of the tossels of the corn,
And the raspin’ of the tangled leaves, as golden as the morn;
The stubble in the furries –kindo’ lonesome-like, but still
A-preachin’ sermuns to us of the barns they growed to fill;
The strawstack in the medder, and the reaper in the shed;
The hosses in theyr stalls below — the clover overhead!
O, it sets my hart a-clickin’ like the tickin’ of a clock,
When the frost is on the punkin and the fodder’s in the shock!

Then your apples all is getherd, and the ones a feller keeps
Is poured around the cellar-floor in red and yeller heaps;
And your cider-makin’ ‘s over, and your wimmern-folks is through
With their mince and apple-butter, and theyr souse and sausage, too!
I don’t know how to tell it — but ef sich a thing could be
As the Angels wantin’ boardin’, and they’d call around on me
I’d want to ‘commondate ’em — all the whole-indurin’ flock —
When the frost is on the punkin and the fodder’s in the shock!

In the midst of this beautiful time, things wizen and seem to begin to die. The air grows cooler, the earth stiffens, the trees tire of holding their leaves. And during this waning we remember our dead — on 1 November, the victorious dead (All Saints, or All Hallows Day), and on 2 November, the dead being purified (All Souls Day). These Days of the Dead begin with the eve of All Hallows, or “Hallowe’en,” an unofficial evening of remembering the frightening fate of the damned and how we can avoid it. There can’t be a more appropriate time for such a night than Autumn, when foggy mists are likely, and bonfires helpful.
Thank you once again, to Fisheaters

Note: Fasting and Abstinence:

The Ember Days are celebrated with fasting (no food between meals) and half-abstinence, meaning that meat is allowed at one meal per day. (If you observe the traditional Friday abstinence from meat, then you would observe complete abstinence on an Ember Friday.)

As always, such fasting and abstinence has a greater purpose. As the Catholic Encyclopedia notes, through these activities, and through prayer, we use the Ember Days to “thank God for the gifts of nature, . . . teach men to make use of them in moderation, and . . . assist the needy.”

With the revision of the liturgical calendar in 1969, the Vatican left the celebration of Ember Days up to the discretion of each national conference of bishops. They’re commonly celebrated in Europe, particularly in rural areas.

In the United States, the bishops’ conference has decided not to celebrate them, but individual Catholics can and many traditional Catholics still do… ( Catholicism)

Since Ember Days were mandatory from the days of Pre-Vatican II, but are now finally seeing a resurgence, (THANK YOU LORD!) we must state that this is NOT MANDATORY according to the new guidelines but all reprinted here is from the Traditional Calendar of the 1962 Missal. We, however, are still scratching our heads at ACBlog as to the “wisdom” behind the decision to leave these practices up to the local Bishops Conferences. We’re just sayin’…

From yet another great Traditional Blog, “Salve Regina” we have the Rules for Fasting from the Traditional Calendar…

Pre Vatican II Fasting Guidelines
I often see people asking about the pre Vatican II fasting guidelines on discussion forums. From the New Marian Missal, published by Angelus Press, here they are for the US:

“Abstinence: All Catholics seven years and older are obliged to observe the Law of Abstinence.
On days of complete abstinence flesh meat, soup or gravy made from meat are not permitted at all. On days of partial abstinence flesh meat, soup or gravy made from meat ar permitted once a day at the principal meal.

Complete abstinence is to be observed on all Fridays of the year, Ash Wednesday, Vigils of the Immaculate Conception and Christmas, and on Holy Saturday. Partial abstinence is to be observed on Ember Wednesdays and Saturdays, and on the Vigil of Pentecost.

Fasting: All Catholics from the completion of their twenty-first year to the beginning of their sixtieth year are bound to observe the Law of fast. The days of fast are the weekdays of Lent, Ember Days, the Vigils of Pentecost, the Immaculate Conception, Christmas. Only one full meal is allowed on a day of Fast. Two other meatless meals are permitted. These meals should be sufficient to maintain strength in accordance with each one’s needs. Both of these meals, or collations, together, should not equal one full meal.

It is permissible to eat meat at the principle meal on a Fast Day except on Fridays, Ash Wednesday, and the Vigils of Immaculate Conception, Christmas, and Holy Saturday.

Solid foods between meals is not permitted. Liquids, including coffee, tea, milk and fruit juices are allowed.

In connection with problems arising from the Laws of Fast and Abstinence, a confessor or priest should be consulted. Dispensations may be granted for a serious reason concerning health or the ability to work.”

September 15th, The Seven Dolors of the Blessed Virgin Mary

15 September 2015

(Roman Breviary)

O God, at whose passion, as foretold by Simeon, a sword of sorrow pierced the most sweet soul of glorious Mary, Virgin and Mother: grant, in Thy mercy, that we who honor the memory of her sorrows may gain the happy fruit of Thy passion: Who liveth and reigneth with Thee in the unity of the Holy Ghost, one God, world without end.


The Church twice commemorates the sorrows of its heavenly Mother. The Friday of Passion week, since the 15th century, has also been dedicated by the universal Church to Her Compassion. Why is this so? To understand this double liturgy, we must know that Mary is also the Mother of the Mystical Body. The present feast was instituted by Pius VII after his return from his captivity and exile, which lasted from 1809 to 1814. Christ no longer suffers, and for Our Lady also, all suffering as we understand it has ceased. Nonetheless, the prophet Jeremias in his Lamentations, asks: “To whom shall You be compared, O Virgin? Your affliction is like the ocean.”

Mary’s great sorrows began at the prediction of Simeon that a sword would transpierce Her heart. Soon afterwards, She was obliged to flee with the newborn Infant, already object of a fatal search. She lost Him in the temple for three inexpressibly painful days; She met Him on the road to Calvary, and the sight indeed pierced Her heart. She saw Him die, heard His final cry, and witnessed the opening of His side with the effusion of His last drops of blood, mingled with water; She received in Her arms the inert body of the most beautiful of the sons of men. Finally, She was obliged to depose Him in a tomb, leave Him there and return with Her adopted son, John, to a deicidal Jerusalem.

The Queen of Martyrs has never ceased to encourage Her children on earth to bear their own crosses, which complement the Passion of Christ. He suffered first the ordinary contradictions of life; for three years He was taunted and regarded as a menace by those who should have recognized Him and His mission. He knew hunger, cold and fatigue; He slept so heavily in a boat amid a tempest, that we can only suppose He was exhausted. He knew what it was to be abandoned in need and to lose, to the empire of various passions, followers He had called His. Christ is our forerunner in all human sorrows and difficulties. Mary, as His Mother, offered to God with Him all the afflictions of His earthly life, and She continues to offer those of the Church, for its sanctification, for the souls in Purgatory and the salvation of souls.

Sermon on Our Lady of Sorrows
Fr. Francis Cuthbert Doyle, 1896

I. One of the Wise Man’s most pathetic exhortations is, that a son should never forget the travailing and the sorrows of his mother. In order, therefore, that we may bear in mind the bitter anguish which lacerated our Lady’s heart, we must reflect today upon that scene of woe in which her seven-fold sorrow culminated, in which the waters rose up around her, and closed over her head in a sea of anguish, such as never before flooded the heart of mortal man.

Jesus hung on the Cross, the outcast of His nation–a mark at which the vile rabble, and their still viler leaders, hurled their bitter taunts, and aimed their clumsy scorn. A galling wreath of thorns circled His head; His eyes were filled with blood; His hands and feet nailed tightly down to the cruel wood. The wickedness of a sinful world pressed heavily upon Him, and its ponderous weight well-nigh crushed Him Who upholds the universe. During His death agony, men scoffed and jeered at Him, taunting Him with impotence, and blaspheming Him most vilely; and all the while there stood by that death-bed of shame, Mary His Mother! He was Her Child; her blood flowed in His veins; her heart beat in unison with His. Those sacred features, now so sadly bruised and disfigured, were the exact counterpart of her own. That head, now crowned with thorns, had often nestled in her bosom. That tongue which now and then spoke through the darkness, had been taught by her to lisp its first accents. Between Him and her there had passed all that interchange of fond affection and tender love which takes place between a mother and the child of her bosom. Add to this the intense love with which she loved Him as her God, and we may truly say, there never could be love between mortal man and God greater than the love which existed between Jesus and Mary.

If, then, the natural effect of love is union, and if the greater the love the closer the union, we may form some idea of the agony which the sufferings of Jesus caused her heart. The thorns which made His temples throb with acute pain were as a circle of fire upon her brow. The nails which pierced His hands and feet fastened her also to His Cross. The foul language, the revilings, the scoffings, the blasphemies uttered against Him, were as a hail of fire upon her heart. Verily she was filled with His reproaches, and the revilings of them that reproached Him fell upon her. To what shall we compare her, or to what shall we liken the sorrow of this Virgin daughter of Sion? It is great as the sea. Who shall heal it? ‘O! all you that pass by the way, attend and see if there be sorrow like unto her sorrow.’

II. As we look at that ocean of sorrow, the bitter waters of which inundate her soul, we are forced to acknowledge that human words are but faint and inadequate symbols by which to indicate its depth and its breadth. Yet, though we may not be able to do this, we may at least turn our eyes with compassionate tenderness upon her, as she stands beneath the Cross, to see how she bears herself under its crushing weight, that so we also may learn how to suffer.

There are some to whom misfortune deals a blow so terrific that they are stunned and dazed by it. The insensibility which its violence produces, shields them from feeling the poignancy of the pain. It was not so with Mary. Though the magnitude of her grief surpassed all other human sorrows, yet she did not allow it so to master her as to make her swoon away, and thus be unable to feel the keenness of the sword which wounded and tortured her. Her grief, being calm and self-possessed, was on that very account all the more terrible, all the more bitter, because her mind fully adverted to all the circumstances which aggravated and brought it home more closely to her heart. Not one circumstance of those three cruel hours, during which the Saviour of the world slowly died before her eyes upon His Cross of shame, escaped her notice. Her chalice was indeed a deep and bitter one, but she drained it to the very dregs. She stood beneath that Cross!

Yet she was neither hard nor insensible. She sighed and wept, and would not be comforted; but her grief did not overwhelm her. Strong men had fled away from that spectacle. Some had turned away their eyes, that they might not witness the terrible anguish which that mutilated Victim endured. But Mary stood by Him to the end, and her tearful eyes looked up into His pallid face as it sank in death upon His breast.

O broken-hearted Mother! by the grief which then wrung thy maternal heart, by the fidelity which made thee stand by the Cross of Jesus, and bravely associate thyself with Him in His hour of ignominy and of pain, pray for us to God, that our hearts may be torn with true contrition for our sins. Mayest thou stand by us in the last hour of our life, and give us courage to pass through the portals of death to the feet of Our Judge.

III. From the sorrows of the most holy Mother of God, learn that all sorrow is the effect of sin. The first tears that ever dropped from the eyes of man were wrung from him by the bitter loss which he sustained on account of sin; and every tear that has since fallen, and gone to swell the tide of human woe, has had its origin in sin. Mary had never been guilty of sin. But sin seized upon and murdered her only Child; and therefore sin made her weep, we might almost say, tears of blood, upon the place dyed with the blood which she had given to Jesus Christ.

Look back at your life, and call to mind the numberless times in which you have sinned against your Lord. Each of these sins had its share in causing Mary’s bitter tears. They helped to strike down that thorny wreath upon the brow of Jesus; to wield the cruel scourge; to dig through the delicate hands and feet; to murder Him upon the Cross. They gave nerve to the executioner’s arm, and malice to the hypocritical Scribe, and words of scorn to the rabble that screamed and yelled around the Cross.

When, therefore, you contemplate the sorrows of our dearest Mother, fall upon your knees before her, look up into the face of your Saviour, smite your breast, ask pardon for having been the cause of His and of her sufferings; and promise that by resisting evil for the future, and by living a holy life, you will endeavour to blot out the evil of the past. If the merciful but just hand of God should chastise you for your sins by sending you sorrow to wring your heart with anguish, and to draw bitter tears from your eyes–Oh! lift up those eyes to the Cross on which Jesus hangs, beneath which Mary stands, and learn patiently to bear the trial. Weep with her over the work which your hands have done. Those tears are a sweet balsam to the wounds of Jesus; they are a consolation to the heart of His Mother; they are a health-giving fountain which will wash away the filth of sin, ‘and heal the stroke of its wound.’

Hymn: Our Lady’s Compassion–The Foot of the Cross

John xix. 26: “He saith to His Mother: Woman, behold thy son.
After that, He saith to the disciple: Behold thy mother.”

Called to my dying Saviour’s feet,
What patron of His Cross so meet
As Thou, whom thence He deigned to greet,
My Mother!

Sorrow with sorrow loves to dwell,
Mourners their tale to mourners tell;
Who loves the Cross should love thee well,
My Mother!

Who loves the Cross from sin will flee,
And seek on Calvary to be
With Magdalene, and John and thee,
My Mother!

How couldst thou see thy Son Divine,
His head in agony incline?
Was ever anguish like to thine,
My Mother!

How couldst thou hear in patient mood
The fierce and frantic multitude,
Fling on His ear its taunting rude,
My Mother!

And think how once thine arms around
His infant form in rapture wound,
When all thy hopes with bliss were crowned,
My Mother!

Ah! couldst thou fain forget the past,
Nor with its memories contrast
This woe–the worst, but not the last,
My Mother!

The crib where first He drew His breath,
The deep repose of Nazareth,
Oh! how unlike this bitter death,
My Mother!

Not from soft couch or gorgeous throne,
But from His bed of suffering lone,
Did Jesus give thee to His own,
My Mother!

When wave on wave of sorrow rolled,
‘Twas then our loving Lord consoled
His mourning son, and said, “Behold
Thy Mother!”

The Exaltation of the Holy Cross by Father Francis Xavier Weninger, 1876

14 September 2015

This festival was instituted in commemoration of the day on which the holy Cross of Christ, was, with great solemnities, brought back to Jerusalem. Chosroes, king of Persia, had invaded Syria with a powerful army, and had conquered Jerusalem, the capital. He caused the massacre of eighty thousand men, and also took many prisoners away with him, among whom was the Patriarch Zachary. But more painful than all this to the Christians was, that he carried away the holy, Cross of our Saviour, which, after great pains, had been discovered by the holy empress, St. Helena. The pagan king carried it with him to Persia, adorned it magnificently with pearls and precious stones, and placed it upon the top of his royal throne of pure gold. Thus was the holy Cross held in higher honor by the heathen king, than Martin Luther would have manifested; for, in one of his sermons, he says of it: “If a piece of the holy Cross were given to me and I had it in my hand, I would soon put it where the sun would never shine on it.”

Exaltation of the Cross New 01Heraclius, the pious emperor, was greatly distressed at this misfortune, and as he had not an army sufficiently large to meet so powerful an enemy, he made propositions for peace. Chosroes, inflated by many victories, refused at first to listen to the emperor’s proposal, but at length consented, on condition that Heraclius should forsake the faith of Christ and worship the Sun, the god of the Persians. Indignant at so wicked a request, the emperor, seeing that it was a question of religion, concerning the honor of the Most High, broke off all negotiation with his impious enemy. Taking refuge in prayer, he assembled all the Christian soldiers of his dominions, and commanded all his subjects to appease the wrath of the Almighty, and ask for His assistance, by fasting, praying, giving alms and other good works. He himself gave them the example. After this, he went courageously, with his comparatively small army, to meet the haughty Chosroes, having given strict orders that his soldiers, besides abstaining from other vices, should avoid all plundering and blaspheming, that they might prove themselves worthy of the divine assistance.

Taking a crucifix in his hand, he animated his soldiers by pointing towards it, saying they should consider for whose honor they were fighting, and that there was nothing more glorious than to meet death for the honor of God and His holy religion. Thus strengthened, the Christian army marched against the enemy. Three times were they attacked by three divisions of the Persian army, each one led by an experienced general; and three times they repulsed the enemy, so that Chosroes himself had at last to flee. His eldest son, Siroes, whom he had excluded from the succession to the throne, seized the opportunity, and not only assassinated his own father, but also his brother, Medarses, who had been chosen by Chosroes as his associate and successor. To secure the crown which he had thus forcibly seized, Siroes offered peace to Heraclius, restored to him the conquered provinces, and also sent back the holy Cross, the patriarch Zachary, and all the other prisoners of war. Heraclius, in great joy, hastened with the priceless wood to Jerusalem, to offer due thanks to the Almighty for the victory, and to restore the holy Cross, which the Persians had kept in their possession during fourteen years, to its former place.

All the inhabitants of the city, the clergy and laity, came to meet the pious emperor. The latter had resolved to carry the Cross to Mount Calvary, to the church fitted up for its reception. A solemn procession was formed, in which the Patriarch, the courtiers and an immense multitude of people took part. The clergy preceded, and the emperor, arrayed in sumptuous robes of state, carried the holy Cross upon his shoulder. Having thus passed through the city, they came to the gate that leads to Calvary, when suddenly the emperor stood still and could not move from the spot. At this miracle, all became frightened, not knowing what to think of it. Only to St. Zachary did God reveal the truth. Turning to the emperor the patriarch said: “Christ was not arrayed in splendor when He bore His Cross through this gate. His brow was not adorned with a golden crown, but with one made of thorns. Perhaps, O emperor, your magnificent robe is the cause of your detention.”

The pious Heraclius humbly gave ear to the words of the patriarch, divested himself of his imperial purple, and put on poor apparel, he took the crown from his head and the shoes from his feet. Having done this, the sacred treasure was again laid on his shoulder: when, behold! nothing detained him, and he carried it to the place of its destination. The holy patriarch then deposited the Cross in its former place, and duly venerated it with all who were present. God manifested how much He was pleased with the honor they had paid to the holy Cross of Christ, by many miracles wrought on the same day. A dead man was restored to life by being touched by the sacred wood; four paralytic persons obtained the use of their limbs; fifteen who were blind received sight; many sick recovered their health; and several possessed were freed from the devil by devoutly touching it.


I. The Cross on which Christ had died was raised and greatly honored by all the faithful. I suppose that if you possessed a particle of the true Cross, you would greatly honor and cherish it. But why do you not love and honor that cross, those trials which God sends you? They are, in a spiritual sense, a particle of the Cross of Christ, which will be most beneficial to you, if you bear it patiently. Christ, the Lord, called His crucifixion an exaltation, saying: “The Son of Man must be exalted; “because by it He was exalted in heaven and on earth, as He bore His sufferings and His death out of love for His heavenly Father and for the salvation of men. You also will be exalted in heaven, if, in carrying your cross, you follow the example of Christ. Many carry their crosses, like the thief on the left of Christ, with murmuring and impatience, others, like the one on His right, with patience and resignation, knowing that they deserve them. Jesus carried His Cross not only with patience, but, according to the words of the Apostle, with joy, although He was innocent. With whom do you carry yours? With whom will you carry it in future? If you carry it with the first, you will not be exalted, but precipitated into the depth of hell.

The Days After 9/11: Please, please NEVER FORGET…

11 September 2015

I really do not want to talk about that morning. I am not ready yet.(It’s 9/11/15 and I am STILL not ready to speak completely about it. I still do not understand why innocent people left for work that morning and never came home.

I lived in Monmouth County, NJ at the time (where I was born, raised and had returned back to) where the majority of people who lived in the surrounding towns commuted to Manhattan to work daily. My Dad did for almost 40 years. It is a way of life in Monmouth County. You work in NYC, have a lovely home down at the Jersey Shore and you raise your children in an atmosphere of comfort and for the most part, civility (of course there are the tourists in the summer, but we will be charitable).

You never think that one day you will get on the North Jersey Coast line train of NJ Transit with hundreds and hundreds of fellow commuters will never return home to that idyllic setting. Living there in Monmouth County on that fateful day is still way too painful to talk about. Yes fourteen years later, I am not ready. One September 11th I will be ready and I hope you are still reading this blog so you can get a true sense of what that day was like in a community which lost hundreds of souls.

Al I can do right now is pray. Pray for those souls, those left behind and that we do not forget that day.

Unfortunately it seems we have…

God love you,


Happy Birthday to Our Blessed Mother via BattleBeadsBlog

8 September 2015

Happy Birthday!

Happy Birthday oh Mary most holy! Mother of us all … Queen of heaven and earth. Our human capacity it too limited to fully appreciate your love and constant intercession for all your children; …those who recognize you, those who love you, those who ignore you, those that despise you. Mary FULL OF GRACE, how else could you have ever withstood your own passion in following the Passion of your beloved Son? A mothers love like no other to her Son .. to her God and Creator! And what great bond of love at the Wedding at Cana did our dear Lord manifest His Greatness when after you said they have no wine, He answered “Woman, what is that to Me? My hour is not yet come.” Yet, for love of you and that He heard you tell the waiters to do what ever HE tells you … His Love for You fulfilled your request, turning water into wine as His first public miracle.

How pitiful those that don’t call on you to intercede for them to your Beloved Son and our Beloved Lord and Savior. The human bond between mother and son is very strong … a mother’s love is precious, special and gives ALL. How much more so for you and Jesus? We cannot comprehend the great love and bond that goes beyond human understanding, but in Faith, we come to you most Pure and Immaculate Mother, to take our pleas and trials to our Merciful Lord. Please tuck them softly close to His most Sacred Heart; there He will consider with mercy and love what His dear Mother asks of Him.

Please visit HERE for the rest of this beautiful tribute to Our Blessed Mother.

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