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Friday of the Fifth Week of Lent
Commemoration of the Sorrowful Compassion of the Blessed Virgin Mary

The Virgin of Sorrows is the Portress of the Holy Mysteries, the Keeper of the Door of Christ's Pierced Heart, the Mother of our Joy. The last edition of the Missale Romanum, published in 2002, contains two modifications, discreet touches that will leave in the Missal of Paul VI the unmistakable imprint of the Servant of God, Pope John Paul II.

The first of these concerns the Friday of the Fifth Week of Lent, the Friday before Palm Sunday. The 2002 edition of the Missal restores the Commemoration of the Compassion of the Virgin Mary formerly celebrated on the Friday of Passion Week, and offers for the Fifth Friday of Lent the following collect:

O God, who during this time
graciously grant to your Church
devoutly to imitate blessed Mary
in contemplation of the Passion of Christ,
grant us, we pray,
through the intercession of the same Virgin,
to cling each day more firmly to your Only-Begotten Son,
and to come at length to the fullness of his grace.

The second touch is in a rubric concerning the chants during the Good Friday adoratio crucis: it suggests that after the traditional chants given in the Missal and the Graduale Romanum the Stabat Mater also be sung in commemoration of the Blessed Virgin’s sorrowful compassion. In this way, a thirteenth century text, presumed to be of Franciscan origin -- it is attributed to Jacopone da Todi --takes it place alongside the ancient antiphon Crucem tuam, the Improperia, and the hymn to the Cross of Venantius Fortunatus.

The Stabat Mater is strong medicine for those who, being of a more abstract or cerebral disposition, would approach the Passion of Christ without getting bloodied, without being set ablaze, without feeling a melting in their breast.

The Royal Banner forward goes,
The mystic Cross refulgent glows:
Where He, in Flesh, flesh who made,
Upon the Tree of pain is laid.

Behold! The nails with anguish fierce,
His outstretched arms and vitals pierce:
Here our redemption to obtain,
The Mighty Sacrifice is slain.

Here the fell spear his wounded side
With ruthless onset opened wide:
To wash us in that cleansing flood,
Thence mingled Water flowed, and Blood.

Fulfilled is all that David told
In true prophetic song, of old:
Unto the nations, lo! saith he,
Our God hath reignèd from the Tree.

O Tree! In radiant beauty bright!
With regal purple meetly dight!
Thou chosen stem! divinely graced,
Which hath those Holy Limbs embraced!

How blest thine arms, beyond compare,
Which Earth's Eternal Ransom bare!
That Balance where His Body laid,
The spoil of vanquished Hell outweighed.

O Cross! all hail! sole hope, abide
With us now in this Passion-tide:
New grace in pious hearts implant,
And pardon to the guilty grant!

Hail wondrous Altar! Victim hail!
Thy Glorious Passion shall avail!
Where death Life's very Self endured,
Yet life by that same Death secured.

Thee, mighty Trinity! One God!
Let every living creature laud;
Whom by the Cross Thou dost deliver,
O guide and govern now and ever!
Amen.

The hymn Vexilla Regis was composed by Saint Venantius Fortunatus on the occasion of the solemn reception of a Relic of the True Cross by Queen Saint Radegonde before the consecration of her monastic church at Poitiers. It is, by origin, a processional hymn. The Church sings it at Vespers from the Saturday Within the Fourth Week of Lent until the Wednesday of Holy Week. The translation given here is taken from "The Psalter of Sarum": London 1852. The feast of Saint Radegonde is August 13th; that of Saint Venantius Fortunatus is December 14th.

This devotion is the one that is most closely linked to the Eucharistic Sacrifice; like the Mass, it continues to recall to us the death of Jesus: "Mortem Domini annuntiabitis donec veniat -- You proclaim the death of the Lord until He comes" (1 Cor 11:26). Abbot Marmion on the Way of the Cross

If you have not yet purchased your copy of Blessed Columba Marmion's classic work, Christ in His Mysteries, visit Zacchaeus Press and do it now! Passiontide begins in less than two weeks, and you will want to read and meditate what are, to my mind, some of the most beautiful pages ever written on the Way of the Cross. In Christ in His Mysteries, Blessed Marmion offers a meditation and prayer for each of the stations of the Way of the Cross.

Dom Marmion's own devotion to the Stations of the Cross goes back to his seminary days at Holy Cross College in Ireland. There, the young Joe Marmion fell under the beneficent influence of the saintly Father John Gowan, a Lazarist. Faithful to Father Gowan's suggestion, Marmion never omitted his daily Way of the Cross.

During the last years of his life, Blessed Marmion made the practice of the Way of the Cross the object of a vow. Even on his deathbed, Dom Marmion endeavoured to make the Stations of the Cross to unite his last sufferings to those that marked the final hours of Our Lord Jesus Christ. Concerning the Way of the Cross, Blessed Marmion wrote:

After the Sacraments and liturgical worship I am convinced there is no practice more fruitful for our souls than the Way of the Cross made with devotion. Its supernatural efficacy is sovereign. The Passion is the "holy of holies" among the mysteries of Jesus, te pre-eminent work of our Supreme High Priest; it is there above all that His virtues shine forth, and when we contemplate Him in His sufferings He gives us according to the measure of our faith, the grace to practise the virtues that He manifested during these holy hours.

At each station Our Divine Saviour presents Himself to us in this triple character: as the Mediator Who saves us by His merits, the perfect Model of sublime virtues, and the efficacious Cause Who can, through His Divine Omnipotence, produce in our souls the virtues of which He gives us the example.

A few months before his death, Blessed Marmion wrote:

When I have worries, when things go wrong with me, when I endure aridity and dryness, it is enough for me to meditate on the Passion of Jesus in making the Way of the Cross in order to feel strengthened; it is like a bath in which my soul is plunged; it never comes away without its vigour and joy being renewed; it acts upon my soul like a sacrament.

Wednesday Within the Second Week of Lent

Jeremiah 18: 18-20
Matthew 20: 17-28

Beata Passio

On Sunday last we celebrated the Transfiguration of the Lord. Today, three days later, the liturgy sets before us the mystery of His beata Passio, as the Roman Canon calls it, His blessed Passion. The Passion of Our Lord is as blessed as it was bitter; its bitterness contains the source of all blessedness, that is, of all our bliss, of eternal beatitude.

The Prayer of Jeremiah

The prophet Jeremiah threatened, hated, and rejected by his enemies, is a figure of Our Lord Jesus Christ. The First Reading gives us Jeremiah's prayer in great anguish:

Give heed to me, O Lord,
and listen to my plea . . .
Remember how I stood before Thee to speak good for them,
to turn away Thy wrath from them.

The Prayer of Jesus

Jeremiah's prayer announces the prayer of Jesus in His Passion. The Letter to the Hebrews tells us that, "In the days of His flesh, Jesus offered up prayers and supplications, with loud cries and tears, to Him who was able to save Him from death, and He was heard for His godly fear" (Heb 5:7). From the Cross, Jesus interceded for those who hated Him, and for those who nailed Him to the awful Tree: "Father, forgive them; for they know not what they do" (Lk 23:34). Down through the ages, the Holy Spirit has moved the Church to enter into the prayer of Christ: to pray as He prayed.

The Prayer of Mary

So deeply did today's text from Jeremiah penetrate the heart of the Church that it became the Offertory Antiphon of the Mass of September 15th, the feast of the Seven Sorrows of the Blessed Virgin Mary:

Recordare, Virgo Mater Dei . . .
Be mindful, O Virgin Mother of God,
when thou standest in the sight of the Lord,
to speak good things for us,
and to turn away His anger from us.

The Church recognizes in the Mother of Sorrows the New Eve, the Woman in whom the whole mystery of the Church is contained and revealed. The prayer of Christ becomes her prayer. Mary, the spotless image of the Church, stands with her Son in ceaseless intercession, "since He always lives to make intercession for those who draw near to God through Him" (cf. Heb 7:25). The prayer of Mary passes entirely into the prayer of Jesus, and His prayer passes entirely into hers.

Good Friday 2005: A Prayer by Joseph Cardinal Ratzinger

Lord, your Church often seems like a boat about to sink, a boat taking in water on every side. In your field we see more weeds than wheat. The soiled garments and face of your Church throw us into confusion. Yet it is we ourselves who have soiled them! It is we who betray you time and time again, after all our lofty words and grand gestures. Have mercy on your Church; within her too, Adam continues to fall. When we fall, we drag you down to earth, and Satan laughs, for he hopes that you will not be able to rise from that fall; he hopes that being dragged down in the fall of your Church, you will remain prostrate and overpowered. But you will rise again. You stood up, you arose and you can also raise us up. Save and sanctify your Church. Save and sanctify us all.

When I chanted the Canticle from the Book of Daniel (3:3, 4, 6, 11-18) at Lauds this morning, it became, by the grace of the Holy Ghost, a prayer for the Church, a supplication for her purification and healing. This happens so often in the Divine Office. In the prayer of the Church, nothing is stale, nothing old, nothing removed from the Passion of Christ prolonged in His members until the end of time.

Blessed art thou, O Lord, the God of our fathers,
and thy name is worthy of praise, and glorious for ever:

On the feast of Corpus Christi, la Fête-Dieu, 1931, Mother Marie des Douleurs (1902-1983) wrote a meditation in the form of a dialogue with Jesus, the Divine Host, for her daughters. It is evident from the vocabulary she used that a strong call to Eucharistic reparation marked her life at that time: Host, High Priest, Victim, sacrileges, profanations. One detects the influence of Mother Mechtilde de Bar with whose writings she was certainly familiar.

You will remark that Mother Marie des Douleurs relates the agony of Jesus in Gethsemani to the institution of the Most Holy Eucharist that preceded it in the Cenacle. She sees the "Holy Hour" practiced on Thursday evenings as an act of Eucharistic reparation for sins of indifference, for the lack of response to the Gift of His Body and Blood, and for sacrileges and profanations.

Echoing the messages of the Sacred Heart of Jesus to Saint Margaret Mary at Paray-le-Monial, she hears Our Lord lament the superficiality of so many Christians, even of consecrated souls, It grieves Our Lord that so few priests offer Holy Mass without realizing that, in so doing, they hand themselves over to be immolated for souls with Himself, the Victim. Mother Marie des Douleurs alludes to the role of Saint Veronica, and hears Our Lord ask that a veil of heartfelt compassion be placed upon His Holy Face.

The last line of this brief meditation is extraordinary. The young foundress is compelled to want to place her own heart between the Heart of Jesus and sin. In effect, she prays to absorb, insofar as possible, the coldness, ugliness, indifference, and violence directed toward that Eucharistic Heart that so loves men. The translation is my own.

High Priest and Victim

O Hostie rayonnante, notre Pontife et notre Victime, nous aurions voulu savoir vous louer, nous aurions voulu vous faire un chemin bien plus triumphal que ce chemin de fleurs. Que faut-il donc et que pouvez vous demander à nous, si petites parmi les creatures?

O radiant Host, our High Priest and our Victim, we would have wanted to know how to praise You, we would have wanted to make You a much more triumphal path than this path of flowers. What do You need, and what can You ask of us, so little among Your creatures?

I Thirst for the Love of Souls

Je demande, à chacune d'entre vous, de se livrer à moi, sans retour, sans restriction, jusqu'à vouloir continellement vous anéantir, parce que j'ai soif de l'amour des âmes et que je veux, lorsque vous serez vraiment miennes, faire de vous, de chacune de vous, des étincelles qui iront dans le monde des âmes propager l'incendie. Ne vous refusez plus à mon désir, j'ai besoin de vous, j'ai besoin de votre amour pour compenser l'indifférence. J'ai besoin de vous souffrances pour ceux qui me haïssent.

I ask that each one amongst you surrender herself to me, without having second thoughts, without restriction, until you arrive at wanting to nullify yourselves continually, because I thirst for the love of souls, and because, when you will be truly mine, I want to make you -- each one of you -- sparks that will go forth into the world of souls to set them all ablaze. Refuse my desire no longer. I need you. I need your love to make up for indifference. I need your sufferings for those who hate me.

Sins Against the Most Holy Eucharist

J'ai besoin de vous, il faut que vous soyez là près de moi pendant l'agonie où je vois distinctement quel est le petit nombre des âmes qui viendront à l'Eucharistie, où je vois chacun des sacrileges, chacune des profanations, et où mon Coeur se brise.

I need you. You must be there, close to me during the agony in which I see distinctly how few souls will come to the Eucharist, in which I see the sacrileges, and each profanation, and in which my Heart breaks.

Priests at the Altar

De quelle tristesse suis-je étreint lorsque je vois qu'au don total que je fais de moi-meme la plupart des hommes , la plupart aussi des âmes consacrées ne répondent que par des actes superficiels. Où sont les âmes eucharistiques? celles qui ne vivent que par l'Hostie, celles qui s'identifient avec mon état de Victime? Il y a si peu de prêtres qui, chaque matin, lorsqu'ils montent à l'autel, pensent qu'ils vont à l'immolation de tout leur être pour les âmes.

What sorrow holds me in its grip when I see that even the greater number of men, the greater number also of consecrated souls respond with nothing more than superficial acts to the total gift I make of myself. Where are the Eucharistic souls? Where are those who will live only by the Host, those who will identify themselves with my victimal state? There are so few priests who, each morning, when they ascend the altar, consider that they are going to be entirely immolated for souls. I ask you to suffer all of that with me; the tender compassion of your hearts will be for mine like the veil of Veronica upon my Face covered with sweat, with dust, and with blood.

Hearts Set Between the Heart of Jesus and Sin

O mon Dieu, vous êtes adorablement bon, vous nous traîtez comme vos épouses. Vous nous donnez ainsi un peu de votre souffrance. Mon Dieu, nous la recevons humblement et avec action de grIaces: c'est la part que nous avons choisie et nous ne savons plus comment nous pourrions supporter l'exil si nous ne pouvions pas, tant que nous vivrons, mettre nos coeurs entre le vôtre et le péché.

O my God, You are adorably good, You treat us as Your spouses. Thus do You give us a little of Your own suffering. My God, we receive it humbly and with thanksgiving; it is the part that we have chosen. We know not how we shall ever bear this exile, so long as we shall live, if we cannot set our hearts between Yours and sin.

September 14
The Exaltation of the Glorious Cross

Numbers 21:4b-9
Psalm 77:1-2, 34-35, 36-37, 38
Philippians 2:6-11
John 3:13-17

Glory in the Cross

“It is for us to glory in the Cross of our Lord Jesus Christ in whom is our health, life and Resurrection: through whom we have been saved and set free” (Introit). Celebrating today the mystery of the Cross, we fix our gaze not upon an instrument of torture and of shame but, rather, upon the Tree of Life whose leaves are for the healing of the nations (Rev 22:2). We lift our eyes to the royal throne of the King of glory, the sign of the Son of Man that will appear in the heavens at the end of the age (Mt 24:30). To the eyes of faith, the Cross shines like the sun over the eastern horizon.

Santa Croce in Gerusalemme

In Rome, the Basilica of Santa Croce in Gerusalemme is the scene of a solemn festival today. Pilgrims from all over the world will cross the threshold of the church established by Saint Helena; they will kneel before the wood of the True Cross. Great numbers of them will go to their confession. The relics of the True Cross will be carried in procession and placed upon the altar during Holy Mass.

Everywhere in the monastery and basilica of Santa Croce one sees the insignia of the holy and glorious Cross; it is painted, carved, and even woven into the cloth of the vestments. It is the life-giving and glorious Cross of Christ, studded with precious stones, and glimmering with the splendour of the stars. The arms of the Cross are thrown open wide to embrace the very limits of the cosmos. What did we sing at First Vespers? “Hail, O Cross! Brighter than all the stars! To the eyes of men thou art exceedingly lovely!” (Magnificat Antiphon I). The art in the basilica cries out, over and over again, the essential relationship between altar and Cross. The altar is the bathed in the glory of the Cross.

The Visible Sign of God’s Healing Mercy

Today’s liturgy -- in the Divine Office and the Mass -- infuses an awe-inspiring awareness of the Cross as the visible sign of God’s healing mercy, the cause of our indefectible and abiding joy. “The Royal Banners forward go; the Cross shines forth in mystic glow” (Vexilla Regis, Vespers). We sing in today’s introit that the Cross of Christ is the source of health (salus), of life, and of Resurrection. The eyes of the Church are filled with the brightness of the Cross. She looks towards the wood of the Cross and is made radiant by the Resurrection. Look to the Cross, and be radiant; let your faces not be abashed (Ps 33:6)!

The Saving Wood

The wood by which Adam fell (Gn 3:12) is today the wood by which Adam is saved. The wood by which Noah, “his sons, his wife, and his son’s wives” (Gn 6:14) were saved from the flood is today the wood by which joy has flooded the world. The wood by which Moses sweetened the bitter waters of Marah (Ex 15:25) is today the wood by which all the world’s bitterness is made sweet.

Health to Sickly Souls Is Given

The First Reading is a dramatic reminder that all of us, without exception, have suffered the venomous bite of the ancient serpent. We cross the wilderness of this life limping, and burning with a fever for which no earthly remedy can be found. Our new Moses, Christ, intercedes with the Father on our behalf and, in response, we are given the mystery of the Cross. “And I, when I am lifted up from the earth, will draw all men to myself” (Jn 12:32). The Cross is the source of our healing; it is the remedy for every affliction, the antidote for every poison, the medicine for every weakness. One of the antiphons at Matins, rhythmically translated, says: “Cross most gracious / from whose aspect / health to sickly souls is given/ with what praises shall I praise thee / who hast brought us life from heaven?

When We Are Stung by Vipers

Like the children of Israel we have to be brought back again and again. When we are strong and successful, when we “wax fat, grow thick, and become sleek” (Dt 32:15), how easily we forget the works of the Lord! When we experience the gift of salutary failure, when we stumble, fall, and lose our way with darkness all about us, when we are stung by vipers and beset with fever and thirst, then do we turn back, led on by severe and tender mercies to the source of all healing and strength.

The Holy Spirit and the Cross

The Cross is where the weakness of the flesh encounters the power of the Holy Spirit. It was from the Cross that the gift of the Holy Spirit was first poured out upon the Church in the kiss of the Bridegroom’s mouth and in a mystery of water and of blood. “He bowed his head, says Saint John, and gave up his spirit” (Jn 19:30). And again, “one of the soldiers pierced his side with a spear, and at once there came out blood and water” (Jn 19:34). The breath, the blood, and the water are the abiding signs of the Spirit poured out whenever the Church assembles in faith at the foot of the holy and life-giving Cross. The Holy Sacrifice of the Mass is, at once, an actualization of the mystery of the Cross and an outpouring of the Holy Spirit.

Secure in the Arms of the Cross

Again, the Cross is where every brokenness, injury, and wound encounters the compassion of the Father. We are called not so much to embrace the Cross as to allow ourselves to be embraced by it, for the arms of the Cross are the strong arms of the Eternal Father’s compassion. When the Holy Spirit begins to work in a soul, that soul is compelled to throw herself into the arms of the Cross because there, and there alone, is she held secure in the embrace of the Father’s unfailing compassion. The Cross of the Son shines with the love of the Father; that compassionate love is the remedy for every misery, shadow, weakness, betrayal, and fear.

Jacob’s Mystic Ladder

We celebrate the glorious Cross as a Trinitarian mystery; the healing compassion of the Father and the power of the Holy Spirit await us in the Cross of the Son. By the Cross of Christ, as by the mystic ladder beheld by Jacob in a dream (Gen 28:12) the mercy of the Father and the power of the Holy Spirit descend even to us. By the same Cross of Christ, we ascend to the Father in the power of the Holy Spirit. Jacob dreamed “that there was a ladder set up on the earth, and the top of it reached to heaven; and behold, the angels of God were ascending and descending on it. And behold, the Lord stood above it” (Gen 28:12). This is the mystery of the Cross revealed in figure and foreshadowing; this is the reality of the mysteries we celebrate here and now.

The Place of Christ’s Priesthood

The Cross is the place of Christ’s glorious priesthood with its descending and ascending mediation. Wheresoever and whensoever the liturgy is enacted, Christ the great High Priest stands in our midst, and his glorious Cross is rendered present. Health and joy descend into the world -- and into our hearts -- by the wood of the Cross and, by the wood of the Cross, the ladder that spans the chasm separating time from eternity, and this world from the next, we who are estranged and exiled from the beauty of the divine glory ascend into the splendour of the Kingdom.

The Mass: Presence of the Cross

The Cross is present in every Holy Mass, not as the memory of a hill far away, but as a dynamic reality drawing us together into unity and then, upward, to the Father, with the Son, in the Holy Spirit. The Liturgy of the Word is always a preaching and a presence of the Word of the Cross, “folly to those who are perishing, but to us who are being saved, it is the power of God” (1 Cor 1:18). The Liturgy of the Eucharist is always a confession and a presence of the mystery of the Cross in the fullness of its Trinitarian dimensions, and in the actualization of its power.

Through the Cross into the Kingdom

If you have heard the Word of God, you have been embraced by the mystery of the Cross. Held fast in its embrace, let us go to the altar. Through the Word of the Cross, the compassion of the Father, the power of the Holy Spirit, and the glory of the Son have descended into our midst today; let us then, ascend, by the mystery of the Cross present in this Eucharist, to the Kingdom of the Father and of the Son and of the Holy Spirit to whom be all glory and praise, now and always and unto the ages of ages. Amen, Alleluia!

Answer Me

Tell me, my people, what I have done, that thou shouldst be a-weary of me? Answer me. Was it ill done, to rescue thee from Egypt, set thee free from a slave's prison, send Moses and Aaron and Mary to guide thee on thy way? Canst thou doubt, then, the faithfulness of the Lord's friendship? (Micah 6, 3-5)

Man's Response, Faithless and Cruel

Today's First Reading from the prophet Micah contains the source of the first of the Improperia, the Great Reproaches that are sung during the adoration of the Cross on Good Friday. The liturgy places the words of the prophet in the mouth of the suffering Jesus; it contrasts the Divine Compassion manifested in the wonders of the Exodus with the faithless and cruel response of those upon whom God had set His Heart.

The Reproaches

O my people, what have I done to thee?
Or wherein have I aggrieved thee?
Answer me.
Because I led thee out of the land of Egypt:
thou hast prepared a Cross for thy Saviour.

Because I guided thee forth through the desert for forty years,
and thee with manna,
and brought thee into a right good land,
thou hast prepared a Cross for thy Saviour.

What more could I have done for that I have not done?
I, even I, planted thee to be my fairest vineyard;
and thou hast made thyself exceeding bitter to me;
for thou hast slaked my thirst with vinegar,
and pierced with a lance thy Saviour's side.

The underlying theme of the Improperia is the tragedy of God's unrequited love. The Improperia are one of sources of the spirituality of reparation that the Holy Spirit has stirred up in every age.

The Idea of Reparation

"The first great revelation of the Heart of Jesus," writes Alfred O'Rahilly in his Life of Father William Doyle, S.J., "is contained in the seventh chapter of Saint Luke's Gospel. 'Dost thou see this woman?' Christ said to Simon. 'I entered into thy house, thou gavest Me no water for My feet -- but she with tears hath washed My feet and with her hair hath wiped them. My head with oil thou didst not anoint -- but she with ointment hath anointed My feet . . . She hath loved much.' This detailed antithesis, this careful balancing of neglect with service, this sensitive juxtaposition of Simon and Magdalen in the Heart of Christ, contains the essence of the idea of reparation. That is, if Our Lord's life and mission is more than a simple historical event and is still accessible to us who live in these latter days.

But Thou?

Many a Simon nowadays treats Christ with studied slight and scorn, and we -- is the role of Magdalen closed to us? Cannot Christ still address the sinner, 'Thou . . . but she . . .?' Cannot our loving much even now prevail and repair? And to the solitary adorer does there not still from the Tabernacle come the whisper, 'The nine -- where are they?' (Luke 17, 17.)"

One cannot enter into Holy Week without contemplating the adorable mystery of the Precious Blood. I am completely smitten by Bernini's little known depiction of the Blood of Christ. The Eternal Father contemplates the outpouring of the Blood of the Son. The Angels are awestruck by what they see. Blood pours out of the hands, and feet, and open side of the Crucified.

The Mother of Jesus, she who is the perfect image of the Church, raises her hands to receive the crimson torrent gushing from the inner sanctuary of His Sacred Heart. Beneath the Cross there is an ocean of Blood: Blood to cleanse the world of every stain of sin, of every crime, of every defilement. If you would know the value of the Precious Blood, ask the Mother of the Lamb.

Priests and the Precious Blood

"My maternal heart yearns to lead all my priest sons into the presence of my Jesus, the Lamb by Whose Blood the world is saved and purified of sin. My priest sons must be the first to experience the healing power of the Blood of the Lamb of God. I ask all my priest sons to bear witness to the Precious Blood of Jesus. They are the ministers of His Blood. His Blood is in their hands to purify and refresh the living and the dead.

Apply It to Your Wounds

I desire that all priests should become aware of the infinite value and power of but a single drop of the Blood of my Son. . . . Adore His Precious Blood in the Sacrament of His Love. His Blood mixed with water flows ceaselessly from His Eucharistic Heart, His Heart pierced by the soldier’s lance to purify and vivify the whole Church, but in the first place, to purify and vivify His priests. When you come into His Eucharistic presence, be aware of His Precious Blood streaming from His Open Heart. Adore His Blood and apply it to your wounds and to the wounds of souls.

Purity Wherever It Flows

The Blood of my Son brings purity and healing and new life wherever it flows. Implore the power of the Precious Blood over yourself and over all priests. Whenever you are asked to intercede for souls, invoke the power of the Precious Blood over them, and present them to the Father covered with the Blood of the Lamb."

At the end of Holy Mass today at the Monastery of the Glorious, we sang the antiphons In Paradisum and Chorus Angelorum for the repose of the soul of His Grace, Archbishop Paulos Fraj Rahho.

Adapted from the official Chaldean Community Website:

Mosul, IRAQ – The Chaldean community around the world stands numb and in disbelief at news of the death of Archbishop Paulos Faraj Rahho of Mosul.

Outcry from world leaders held no sway as fanatical terrorists proved once more that women, children, medical providers, and now spiritual leaders are not safe from their killing spree. “These are innocent people that want to help bring peace. They kill them, because they are filled with hate. These barbarians have no faith in anything, but their own rise to power,” said Omar Touma, a recent refugee and Chaldean parishioner of the Good Shepherd Chaldean Church in Canada.