‘Today the Church begins the fast of the Quattuor Tempora, or as we call it, of the Ember Days. As we have seen, this observance is not peculiar to the Advent Liturgy; it is one which has been fixed for each of the four seasons of the ecclesiastical year. The intentions which the Church has in the fast of the Ember Days are the same as those of the Synagogue - namely, to consecrate to God by penance the four seasons of the year. The Ember Days in Advent are known in ecclesiastical antiquity as the fast of the tenth month (the ancient meaning of ‘December’); and St Leo, in one of his sermons on this fast, of which the Church has inserted a passage into the Office of the Third Sunday of Advent, tells us that a special fast was fixed for this time of the year, because the fruits of the earth had then all been gathered in, and that it behooved Christians to testify their gratitude to God by a sacrifice of abstinence - thus rendering themselves more worthy to approach God, the more they were detached from the love of created things. “For fasting,” adds the Holy Doctor, “has ever been the nourishment of virtue. Abstinence is the source of chaste thoughts, of wise resolutions, and of salutary counsel. By voluntary mortifications, the flesh dies to its concupiscence, and the spirit is renewed in virtue. But since fasting alone is not sufficient whereby to secure the soul's salvation, let us add to it works of mercy towards the poor. Let us make that which we retrench from indulgence, serve unto the exercise of virtue. Let the abstinence of him that fasts, become the meal of the poor man”.

Let us, the children of the Church, practice what is in our power of these admonitions; and since the actual discipline of Advent is so very mild, let us be so much the more fervent in fulfilling the precept of the fast of the Ember days. By these few exercises which are now required of us, let us keep up within ourselves the zeal of our forefathers for this holy Season of Advent. We must never forget that although the interior preparation is what is absolutely essential for our profiting by the coming of Our Lord Jesus Christ, yet this preparation could scarcely be real unless it manifested itself by the exterior practices of religion and penance’.

from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875

‘Patroness of Peru, ever watch over the interests of thy fatherland. Respond to its people’s confidence in thee by warding off from them the calamities of even this present life: the earthquakes which spread terror through the land, and political convulsions such as have already so severely tried its independence. Extend thy guardianship to the neighbouring young republics; for they too love and honour thee. Hide from them and from thy native land the Utopian mirages which rise from the old world. Preserve them from the rash impulses and illusions to which their youth is liable. Guard them against the poisonous teachings of condemned sects, lest their hitherto lively faith should be corrupted. Lastly, o thou our Lord’s beloved Rose, smile upon the whole Church, who is enraptured today at the sight of thy heavenly beauty. Like her, we all desire to, as the Collect of the Mass says, “run in the fragrancy of thy sweetness”.
 
Teach us to let ourselves be prevented, like thee, by the dew of heaven. Show us how to respond to the advances of the divine sculptor, who one day allowed thee to see him making over to his loved ones the different virtues in the form of blocks of choice marble, which he expects them to polish with their tears, and to fashion with the chisel of penance. Above all, fill us with love and confidence. All that the material sun accomplishes in the vast universe, causing the flowers to bloom, ripening the fruits, forming pearls in the depth of the ocean, and precious stones in the heart of the mountains; all this, thou didst say, thy divine Spouse effected in the boundless capacity of thy soul, causing it to bring forth every variety of riches, beauty and joy, warmth and life. May we profit, even as thou didst, of the coming of the Sun of Justice into our hearts in the Sacrament of union; may we lay open our whole being to the influence of his blessed light; and may we become, in every place, the good odour of Christ’.

​from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875

​‘Henry, surnamed the Pious, Duke of Bavaria, became successively King of Germany and Emperor of the Romans; but not satisfied with a mere temporal principality, he strove to gain an immortal crown, by paying zealous service to the eternal King. As emperor, he devoted himself earnestly to spreading religion, and rebuilt with great magnificence the churches which had been destroyed by the infidels, endowing them generously both with money and lands. He built monasteries and other pious establishments, and increased the income of others; the bishopric of Bamberg, which he had founded out of his family possessions, he made tributary to St Peter and the Roman Pontiff. When Benedict VIII, who had crowned him emperor, was obliged to seek safety in flight, Henry received him and restored him to his see.
 
Once when he was suffering from a severe illness in the monastery of Monte Cassino, St Benedict cured him by a wonderful miracle. He endowed the Roman Church with a most copious grant, undertook in her defence a war against the Greeks, and gained possession of Apulia, which they had held for some time. It was his custom to undertake nothing without prayer, and at times he saw the angel of the Lord, or the holy martyrs, his patrons, fighting for him at the head of his army. Aided thus by the divine protection, he overcame barbarous nations more by prayer than by arms. Hungary was still pagan; but Henry having given his sister in marriage to its King Stephen, the latter was baptised, and thus the whole nation was brought to the faith of Christ. He set the rare example of preserving virginity in the married state, and at his death restored his wife, St Cunigund, a virgin to her family.
 
He arranged everything relating to the glory or advantage of his empire with the greatest prudence, and left scattered throughout Gaul, Italy, and Germany, traces of his munificence towards religion. The sweet odour of his heroic virtue spread far and wide, till he was more celebrated for his holiness than for his imperial dignity. At length his life’s work was accomplished, and he was called by our Lord to the rewards of the heavenly kingdom, in the year of salvation 1024. His body was buried in the church of the blessed apostles Peter and Paul at Bamberg. God wished to glorify His servant, and many miracles were worked at his tomb. These being afterwards proved and certified, Eugenius III inscribed his name upon the catalogue of the saints’.

​from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875

The above photograph of a statue of St Elizabeth, Queen Consort of Portugal, was taken during a pilgrimage to the country in April last year. It stands tall outside the former monastery of Santa-Clara-a-Nova at Coimbra, where her remains lie in a tomb above the high altar.

‘O blessed Elizabeth! we praise God for thy holy works, as the Church this day invites all her sons to do. More valiant than those princes in whose midst thou didst appear as the angel of thy fatherland, thou didst exhibit in thy private life a heroism which could equal theirs, when need was, even on the battlefield. God’s grace was the motive-power of thy actions, and His glory their sole end. Often does God gain more glory by abnegations hidden from all eyes but His, than by great works justly admired by a whole people. It is because the power of His grace shines forth the more; and it is generally the way of His Providence to cause the most remarkable blessings bestowed on nations, to spring from these hidden sources. How many battles celebrated in history have first been fought and won in the sight of the Blessed Trinity, in some hidden spot of that supernatural world, where the elect are ever at war with hell, nay, struggle at times even with God Himself; how many famous treaties with peace have first been concluded between heaven and earth in the secret of a single soul, as a reward for those giant struggles which men misunderstand and despise! Let the fashion of this world pass away; and those deep-thinking politicians, who are said to rule the course of events, the proud negotiators and warriors of renown, all, when judged by the light of eternity, will appear for what they are: mere deceptions screening from the sight of men the only names truly worthy of immortality.
 
Glory then be to thee, through whom the Lord has deigned to lift a corner of the veil that hides from the world the true rulers of its destinies. In the golden book of the elect, thy nobility rests on better titles than those of birth. Daughter and mother of kings, thyself a queen, thou didst rule over a glorious land; but far more glorious is the family throne in heaven, where thou reignest with the first Elizabeth, with Margaret and with Hedwige, and where others will come to join thee, doing honour to the same noble blood which flowed in thy veins’.

​from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875

‘If we compare the indifference shown by the Catholics of the present age for the Rogation Days, with the devotion wherewith our ancestors kept them, we cannot but acknowledge that there is a great falling off in faith and piety. Knowing, as we do, the importance attached to these Processions by the Church, we cannot help wondering how it is that there are so few among the Faithful who assist at them. Our surprise increases when we find persons preferring their own private devotions to these public Prayers of the Church, which to say nothing of the result of good example, merit far greater graces than any exercises of our own fancying.
 
The whole Western Church soon adopted the Rogation Days. They were introduced into England at an early period; so, likewise, into Spain, and Germany. Rome herself sanctioned them by her own observing them; this she did in the 8th century, during the Pontificate of St Leo the Third. She gave them the name of the Lesser Litanies, in contradistinction to the Procession of the 25th of April, which she calls the Greater Litanies. With regard to the Fast which the Churches of Gaul observed during the Rogation Days, Rome did not adopt that part of the institution. Fasting seemed to her to throw a gloom over the joyous forty days, which our Risen Jesus grants to his Disciples; she therefore enjoined only abstinence from flesh-meat during the Rogation Days. The Church of Milan, which, as we have just seen, so strictly observes the Rogations, keeps them on the Monday, Tuesday and Wednesday after the Sunday within the Octave of the Ascension, that is to say, after the forty days devoted to the celebration of the Resurrection.
 
If, then, we would have a correct idea of the Rogation Days, we must consider them as Rome does, - that is, as a holy institution which, without interrupting our Paschal joy, tempers it. The purple vestments used during the Procession and Mass do not signify that our Jesus has fled from us, but that the time for his departure is approaching. By prescribing Abstinence for these three days, the Church would express how much she will feel the loss of her Spouse, who is so soon to be taken from her’.

​from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875

​O Almighty God, who hast created the earth for man, and man for thy glory: mercifully hear the supplications of the people, and be mindful of thy covenant; that both the earth may yield her increase, and the good seed of thy word may bring forth abundantly, to the glory of thy holy Name; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. - Divine Worship: The Missal.

We beseech thee, O Lord, mercifully to have compassion on thy people: that they, who by thee are enabled to serve thee in all godliness, may ever be comforted by thy gracious and ready help; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Ghost, ever one God, world without end. Amen. – Collect for Ember Friday in Lent, Divine Worship: The Missal

​‘On Ember Friday [in Lent] we are reminded of the ancient Lenten discipline of the Church. We would frequently be at a loss to understand Her liturgy of this season, unless we picture Her to ourselves as preparing the public penitents for a renewed participation in the Sacred Mysteries. But first they must be reconciled to God, Whom they have offended. Their soul is dead by sin; can it be restored to life? Yes; we have God’s word for it. The Lesson from the prophet Ezechiel, which the Church began yesterday for the catechumens, is continued today for the benefit of the public penitents. If the wicked do penance for all his sins, which he hath committed, and keep all My commandments, and do judgment and justice; living he shall live, and shall not die. But his iniquities are upon him and rise up against him, crying to Heaven for eternal vengeance! And yet God, Who knows all things, and forgets nothing, assures us that He will not remember iniquities which have been redeemed by penance. Such is the affection of His Fatherly Heart, that He will forget the outrage offered Him by His child, if this child will but return to its duty. Thus then the penitents are to be reconciled; and on the Feast of the Resurrection they will be associated with the just, because God will have forgotten their iniquities; they themselves will be just men. Thus it is that the Liturgy, which never changes in its essentials, brings frequently before us the ancient discipline of public penance’.

​from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875

​‘Having for forty years led a most saintly life in the married state, upon which she entered when but twelve years of age, Frances retired from the world, where she had endured every sort of tribulation. But she had given her heart to her God long before she withdrew to the cloister. Her whole life had been spent in the exercise of the highest Christian perfection, and she had ever received from our Lord the sublimest spiritual favours. Her amiable disposition had won for her the love and admiration of her husband and children: the rich venerated her as their model, the poor respected her as their devoted benefactress and mother.
 
God recompensed her angelic virtues by these two special graces: the almost uninterrupted sight of her guardian angel, and the most sublime revelations. But there is one trait of her life which is particularly striking, and reminds us forcibly of St Elizabeth of Hungary, and of St Jane Frances Chantal: her austere practices of penance. Such an innocent, and yet such a mortified, life is full of instruction for us. How can we think of murmuring against the obligation of mortification when we find a saint like this practising it during her whole life? True, we are not bound to imitate her in the manner of her penance; but penance we must do, if we would confidently approach that God who readily pardons the sinner when he repents, but whose justice requires atonement and satisfaction’.

​from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875

‘The season [of Septuagesima] is expressive of several profound mysteries. But these mysteries belong not only to the three weeks which are preparatory to Lent: they continue throughout the whole period of time which separates us from the great feast of Easter.

The number seven is the basis of all these mysteries. We have already seen how the holy Church came to introduce the season of Septuagesima into her calendar. Let us now meditate on the doctrine hidden under the symbols of her liturgy. And first, let us listen to St. Augustine, who thus gives is the clue to the whole of our season's mysteries. “There are two times”, says the holy Doctor: “one which is now, and is spent in the temptations and tribulations of this life; the other which shall by then, and shall be spent in eternal security and joy. In figure of these, we celebrate two periods: the time before Easter, and the time after Easter. That which is before Easter signifies the sorrow of this present life; that which is after Easter, the blessedness of our future state... Hence it is that we spend the first in fasting and prayer; and in the second we give up our fasting, and give ourselves to praise”.

The Church, the interpreter of the sacred Scriptures, often speaks to us of two places, which correspond with these two times of St Augustine. These two places are Babylon and Jerusalem. Babylon is the image of this world of sin, in the midst whereof the Christian has to spend his years of probation; Jerusalem is the heavenly country, where he is to repose after all his trials. The people of Israel, whose whole history is but one great type of the human race, was banished from Jerusalem and kept in bondage in Babylon.

Now, this captivity, which kept the Israelites exiles from Sion, lasted seventy years; and it is to express this mystery, as Alcuin, Amalarius, Ivo of Chartres, and all the great liturgists tell us, that the Church fixed the number of seventy for the days of expiation. It is true, there are but sixty-three days between Septuagesima and Easter; but the Church, according to the style so continually used in the sacred Scriptures, uses the round number instead of the literal and precise one.

The duration of the world itself, according to the ancient Christian tradition, is divided into seven ages. The human race must pass through the seven ages before the dawning of the day of eternal life. The first age included the time from the creation of Adam to Noah; the second begins with Noah and the renovation of the earth by the deluge, and ends with this the vocation of Abraham; the third opens with this first formation of God's chosen people, and continues as far as Moses, through whom God gave the Law; the fourth consists of the period between Moses and David, in whom the house of Juda received the kingly power; the fifth is formed of the years which passed between David's reign and the captivity of Babylon, inclusively; the sixth dates from the return of the Jews to Jerusalem, and takes us on as far as the birth of our Saviour. Then, finally, comes the seventh age; it starts with the rising of this merciful Redeemer, the Sun of justice, and is to continue till the dread coming of the Judge of the living and the dead. These are the seven great divisions of time; after which, eternity.

In order to console us in the midst of the combats, which so thickly beset our path, the Church, like a beacon shining amidst the darkness of this our earthly abode, shows us another seven, which is to succeed the one we are now preparing to pass through. After the Septuagesima of mourning, we shall have the bright Easter with its seven weeks of gladness, foreshadowing the happiness and bliss of heaven. After having fasted with our Jesus, and suffered with Him, the day will come when we shall rise together with Him, and our hearts shall follow Him to the highest heaven; and then after a brief interval, we shall feel the Holy Ghost descending upon us, with His seven Gifts. The celebration of all these wondrous joys will take us seven weeks, as the great liturgists observe in their interpretation of the rites of the Church. The seven joyous weeks from Easter to Pentecost will not be too long for the future glad mysteries, which, after all, will be but figures of a still gladder future, the future of eternity. 

Having heard these sweet whisperings of hope, let us now bravely face the realities brought before us by our dear mother the Church. We are sojourners upon this earth; we are exiles and captives in Babylon, that city which plots our ruin. If we love our country, if we long to return to it, we must be proof against the lying allurements of this strange land, and refuse the cup she proffers us, and with which she maddens so many of our fellow captives. She invites us to join in her feasts and her songs; but we must unstring our harps, and hang them on the willows that grow on her river's bank, till the signal be given for our return to Jerusalem. She will ask us to sing to her the melodies of our dear Sion: but how shall we, who are so far from home, have heart to “sing the song of the Lord in a strange land?” No, there must be no sign that we are content to be in bondage, or we shall deserve to be slaves forever.

These are the sentiments wherewith the Church would inspire us during the penitential season which we are now beginning. She wishes us to reflect on the dangers that beset us; dangers which arise from ourselves and from creatures. During the rest of the year she loves to hear us chant the song of heaven, the sweet Alleluia; but now, she bids us close our lips to this word of joy, because we are in Babylon. We are pilgrims absent from our Lord, let us keep our glad hymn for the day of His return. We are sinners, and have but too often held fellowship with the world of God's enemies; let us become purified by repentance, for it is written that “praise is unseemly in the mouth of a sinner”’.

​from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875

‘The grave maternal voice of the Church will soon be heard, inviting us to the Lenten penance; but she wishes us to prepare for this laborious baptism by employing these three weeks in considering the deep wounds caused in our souls by sin. True the beauty and loveliness of the Little Child, born to us in Bethlehem, are great beyond measure; but our souls are so needy that they require other lessons than those He gave us of humility and simplicity. Our Jesus is the Victim of the divine justice, and he has now attained the fulness of his age; the altar, on which he is to be slain, is ready: and since it is for us that he is to be sacrificed, we should at once set ourselves to consider what are the debts we have contracted towards that infinite Justice, which is about to punish the Innocent One instead of us the guilty.
 
The mystery of a God becoming Incarnate for the love of his creature has opened to us the path of the Illuminative Way; but we have not yet seen the brightest of its Light. Let not our hearts be troubled; the divine wonders we witnessed at Bethlehem are to be surpassed by those that are to grace the day of our Jesus’ Triumph: but that our eye may contemplate these future mysteries it must be purified by courageously looking into the deep abyss of our own personal miseries. God will grant us his divine light for the discovery; and if we come to know ourselves, to understand the grievousness of original sin, to see the malice of our own sins, and to comprehend, at least in some degree, the infinite mercy of God towards us, we shall be prepared for the holy expiations of Lent, and for the ineffable joys of Easter.
 
The Season, then, of Septuagesima is one of most serious thought... [T]he Christian, who would spend Septuagesima according to the spirit of the Church, must make war upon that false security, that self-satisfaction, which are so common to effeminate and tepid souls, and produce spiritual barrenness. It is well for them, if these delusions do not insensibly lead them to the absolute loss of the true Christian spirit. He that thinks himself dispensed from that continual watchfulness, which is so strongly inculcated by our Divine Master, is already in the enemy’s power. He that feels no need of combat and of struggle in order to persevere and make progress in virtue (unless he have been honoured with a privilege, which is both rare and dangerous), should fear that he is not even on the road to that Kingdom of God, which is only to be won by violence. He that forgets the sins, which God’s mercy has forgiven him, should fear his being the victim of a dangerous delusion. Let us, during these days, which we are going to devote to the honest unflinching contemplation of our miseries, give glory to our God, and derive, from the knowledge of ourselves, fresh motives of confidence in Him, who, in spite of all our wretchedness and sin, humbled himself so low as to become one of us, in order that he might exalt us even to union with Himself’. 

​from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875

‘The Calendar of this portion of the year abounds with Martyrs; and, at the very onset, we meet with one of the most celebrated of these glorious champions of Christ. The scene of his pastoral virtues and his martyrdom, was Sebaste, a city of Armenia, the same that will give us forty martyred soldiers on a single day. The devotion to St Blase is, even to this day, most fervently kept up in the East, especially in Armenia. The Western Churches soon began to love and honour his memory, and so universally, that we might call him one of the most popular of our Saints. His Feast, however, with us, is only a simple, and the Church of Rome has given a mere Lesson on his Life.
 
Blase, whose signal virtues made him dear to the people of Sebaste in Armenia, was chosen Bishop of that City. When the Emperor Dioclesian waged his cruel persecution against the Christians, the Saint hid himself in a cave on mount Argeus, and there he remained sometime concealed, but was at length discovered by some soldiers of the governor Agricolaus, whilst they were hunting. They led him to the governor, who gave orders that he should be put into prison. During his imprisonment, many sick people, attracted by the reputation of his sanctity, came to him, and he healed them. Among these was a boy, whose life was despaired of by the physicians, on account of his having swallowed a bone, which could not be extracted from his throat. The Saint was twice brought before the governor, but neither fair promises nor threats could induce him to offer sacrifice to the gods. Whereupon, he was first beaten with rods, and then his flesh was torn with iron hooks whilst he lay stretched on the rack. At length, he was beheaded, and nobly gave testimony to the faith of Christ our Lord, on the third of the Nones of February’.

from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875

‘For the third time this year, Holy Church comes claiming from her children the tribute of Penance which, from the earliest ages of Christianity, was looked upon as a solemn consecration of the Seasons.
 
The beginnings of the Winter, Spring, and Autumn quarters were sanctified by abstinence and fasting, and each of them, in turn, has witnessed heaven’s blessing falling upon their respective three months; and now, Autumn is harvesting the fruits which, divine mercy, appeased by the satisfactions made by sinful man, has vouchsafed to bring forth from the bosom of the earth, notwithstanding the curse that still hangs over her. The precious seed of wheat, on which man’s life mainly depends, was confided to the soil in the season of the yearly frosts, and with the first fine days, peeped above the ground; at the approach of glorious Easter, it carpeted our fields with its velvet of green, making them ready to share in the universal joy of Jesus’ resurrection; then, turning into a lovely image of what our souls ought to have been in the season of Pentecost, its stem grew up under the action of the hot sun; the golden ear promised a hundredfold to its master; the harvest made the reapers glad; and now that September has come, it calls on man to fix his heart on that good God, who gave him all this store. Let him not think of saying, as that rich man of the Gospel did, after a plentiful harvest of fruits: My soul! thou hast much goods laid up for many years! take thy rest! eat! drink! make good cheer! And God said to that man: Thou fool! this night, do they require thy soul of thee! and whose shall those things be, which thou hast provided? Surely, there is too much of the Christian among us to allow us to be senseless in that way. If we would be truly rich with God, if we would draw down his blessing on the preservation, as well as on the production, of the fruits of the earth, let us, at the beginning of this last quarter of the year, have recourse to those penitential exercises, whose beneficial effects we have always experienced in the past. The Church gives us the commandment to do so, by obliging us, under penalty of grievous sin, to abstain and fast on these three days, unless we be lawfully dispensed.
 
Let us not, in our prayers and fasts, forget the new Priests and other Ministers of the Church who... are to receive the imposition of hands. The September ordination is not usually the most numerous of those given by the Bishop during the year. The sublime function to which the Faithful owe their Fathers and Guides in the spiritual life has, however, a special interest at this period of the year, which, more than any other, is in keeping with the present state of the world, which is one of rapid decline towards ruin. Our Year, too, is on the fall, as we say. The sun, which beheld rising at Christmas, as a giant who would burst the bonds of frost asunder and restrain the tyranny of darkness - now, as though he had grown wearied, is drooping towards the horizon; each day we see him gradually leaving that glorious zenith, where we admired his dazzling splendour, on the day of our Emmanuel’s Ascension; his fire has lost its might; and though he still holds half the day as his, his disc is growing pale, which tells us of the coming on of those long nights when Nature, stripped of all her loveliness by angry storms, seems as though she would bury herself forever in the frozen shroud which is to bind her. So it is with our world. Illumined as it was by the light of Christ and glowing with the fire of the Holy Ghost, it sees in these our days that charity is growing cold, and that the light and glow it had from the Sun of Justice are on the wane. Each revolution takes from the Church some jewel or other, which does not come back to her when the storm is over; tempests are so frequent that tumult is becoming the natural state of the times. Error predominates and lays down the law. Iniquity abounds. It is our Lord himself who said: When the Son of Man cometh, shall he find, think ye, Faith on earth?
 
Lift up, then, your heads, ye children of God! for your redemption is at hand. But from now until that time shall come, when heaven and earth are to be made new for the reign that is to be eternal, and shall bloom in the light of the Lamb, the Conqueror, days far worse than these must dawn upon this world of ours, when the elect themselves would be deceived, if that were possible! How important is it not, in these miserable times, that the Pastors of the flock of Christ be equal to their perilous and sublime vocation; let us then fast and pray; and how numerous soever may be the losses sustained in the Christian ranks of those who once were faithful in the practices of penance, let us not lose courage. Few as we may be, let us group ourselves closely round the Church, and implore of that Jesus, who is her Spouse, that he vouchsafe to multiply his gifts in those whom he is calling to the - now more than ever - dread honour of the Priesthood; that he infuse into them his divine prudence, whereby they may be able to disconcert the plans of the impious; his untiring zeal for the conversion of ungrateful souls; his perseverance even unto death in maintaining, without reticence or compromise, the plenitude of that truth which he has destined for the world, and the unviolated custody of which is to be, on the last Day, the solemn testimony of the Bride’s fidelity’.

from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875

‘This same day [20 July] brings before us a rival of the warrior-martyr, St George: Margaret, like him victorious over the dragon, and like him called in the Menaea of the Greeks, the Great Martyr. The cross was her weapon; and, like the soldier, the virgin, too, consummated her trial in her blood. They were equally renowned in those chivalrous times when valour and faith fought hand in hand for Christ beneath the standard of the saints. So early as the seventh century our Western island rivalled the East in honouring the pearl drawn from the abyss of infidelity. Before the disastrous schism brought about by Henry VIII, the Island of Saints celebrated this feast as a double of the second class; women alone were obliged to rest from servile work in gratitude for the protection afforded them by St Margaret at the moment of childbirth — a favour which ranked her among the saints called in the Middle Ages auxiliaries or helpers. But it was not in England alone that Margaret was invoked, as history proves by the many and illustrious persons of all countries who have borne her blessed name’.

from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875

‘Later than Cajetan of Vicenza and earlier than Ignatius of Loyola, Anthony was called to be the father of one of those religious families which arose in such numbers during the sixteenth century to repair the ruins of the house of God. Lombardy, exhausted and demoralised by the wars for the possession of the duchy of Milan, was encouraged by the sight of the heroic virtues of Zaccaria to believe, hope and love once again. She listened to his fiery exhortations calling her to repentance, to meditation on the Passion and to more fervent devotion to, and more solemn adoration of, the Blessed Sacrament. (St Anthony Mary Zaccaria was the first who exposed the sacred Host unveiled for the adoration of the faithful for forty hours, in memory of the time spent by our Saviour in the tomb. This pious custom passed from Milan to become the practice of the whole Church, and allusion has been made elsewhere to its special significance during the three days immediately preceding Lent.) Thus he was truly the precursor of St Charles Borromeo, who in his reform of the clergy, people and monasteries of Milan had as his earnest supporters Anthony’s sons and daughters, the Clerks Regular and the Angelic Sisters of St Paul.

It is noteworthy that out of love for Jesus crucified he would have the mystery of the cross brought to the mind of all by the ringing of the bell on Friday afternoon about vesper time. The holy name of Christ was ever on his lips, and in his writings, and as a true disciple of St Paul, he ever bore the mortification of Christ in his body. He had a singular devotion to the Holy Eucharist, restored the custom of frequent communions, and is said to have introduced that of the public adoration of Forty Hours. Such was his love of purity that it seemed to restore life even to his lifeless body. He was also enriched with the heavenly gifts of ecstasy, tears, knowledge of future things, and the secrets of hearts and power over the enemy of mankind. At length, after many labours, he fell grievously sick at Guastalla, whither he had been summoned as arbitrator in the cause of peace. He was taken to Cremona, and died there amid the tears of his religious and in the embrace of his pious mother, whose approaching death he foretold. At the hour of his death, which took place on the third of the Nones of July, 1539, when he was thirty-six years of age, he was consoled by a vision of the apostles, and prophesied the future growth of his Society. The people began immediately to show their devotion to this saint on account of his great holiness and of his numerous miracles. The cult was approved by Leo XIII, who solemnly canonised him on Ascension Day, 1897’.

from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875

‘Early in the morning of this day Jesus sets out for Jerusalem, leaving Mary His Mother, and the two sisters Martha and Mary Magdalene, and Lazarus, at Bethania. The Mother of sorrows trembles at seeing her Son thus expose Himself to danger, for His enemies are bent upon His destruction; but it is not death, it is triumph that Jesus is to receive to-day in Jerusalem. The Messias, before being nailed to the cross, is to be proclaimed King by the people of the great city; the little children are to make her streets echo with their Hosannas to the Son of David; and this in presence of the soldiers of Rome’s emperor, and of the high priests and Pharisees: the first standing under the banner of their eagles; the second, dumb with rage.

The prophet Zachary had foretold this triumph which the Son of Man was to receive a few days before His Passion, and which had been prepared for Him from all eternity. “Rejoice greatly, O daughter of Sion! Shout for joy, O daughter of Jerusalem! Behold thy King will come to thee; the Just and the Saviour. He is poor, and riding upon an ass, and upon a colt, the foal of an ass”. Jesus, knowing that the hour has come for the fulfilment of this prophecy, singles out two from the rest of His disciples, and bids them lead to Him an ass and her colt, which they would find not far off. He has reached Beth phage, on Mount Olivet. The two disciples lose no time in executing the order given them by their divine Master; and the ass and the colt are soon brought to the place where He stands.

The holy fathers have explained to us the mystery of these two animals. The ass represents the Jewish people, which had been long under the yoke of the Law; the colt, upon which, as the evangelist says, no man yet hath sat, is a figure of the Gentile world, which no one had ever yet brought into subjection. The future of these two peoples is to be decided a few days hence: the Jews will be rejected, for having refused to acknowledge Jesus as the Messias; the Gentiles will take their place, to be adopted as God’s people, and become docile and faithful.

The disciples spread their garments upon the colt; and our Saviour, that the prophetic figure might be fulfilled, sits upon him, and advances towards Jerusalem. As soon as it is known that Jesus is near the city, the holy Spirit works in the hearts of those Jews, who have come from all parts to celebrate the feast of the Passover. They go out to meet our Lord, holding palm branches in their hands, and loudly proclaiming Him to be King. They that have accompanied Jesus from Bethania, join the enthusiastic crowd. Whilst some spread their garments on the way, others cut down boughs from the palm-trees, and strew them along the road. Hosanna is the triumphant cry, proclaiming to the whole city that Jesus, the Son of David, has made His entrance as her King.

Thus did God, in His power over men’s hearts, procure a triumph for His Son, and in the very city which, a few days later, was to clamour for His Blood. This day was one of glory to our Jesus, and the holy Church would have us renew, each year, the memory of this triumph of the Man-God. Shortly after the birth of our Emmanuel, we saw the Magi coming from the extreme east, and looking in Jerusalem for the King of the Jews, to whom they intended offering their gifts and their adorations: but it is Jerusalem herself that now goes forth to meet this King. Each of these events is an acknowledgment of the kingship of Jesus; the first, from the Gentiles; the second, from the Jews. Both were to pay Him this regal homage, before He suffered His Passion. The inscription to be put upon the cross, by Pilate’s order, will express the kingly character of the Crucified: Jesus of Nazareth, King of the Jews. Pilate, the Roman governor, the pagan, the base coward, has been unwittingly the fulfiller of a prophecy; and when the enemies of Jesus insist on the inscription being altered, Pilate will not deign to give them any answer but this: “What I have written, I have written”. Today, it is the Jews themselves that proclaim Jesus to be their King: they will soon be dispersed, in punishment for their revolt against the Son of David; but Jesus is King, and will be so for ever. Thus were literally verified the words spoken by the Archangel to Mary, when he announced to her the glories of the Child that was to be born of her: “The Lord God shall give unto Him the throne of David, His father; and He shall reign in the house of Jacob for ever”. Jesus begins His reign upon the earth this very day; and though the first Israel is soon to disclaim His rule, a new Israel, formed from the faithful few of the old, shall rise up in every nation of the earth, and become the kingdom of Christ, a kingdom such as no mere earthly monarch ever coveted in his wildest fancies of ambition.

This is the glorious mystery which ushers in the great week, the week of dolours. Holy Church would have us give this momentary consolation to our heart, and hail our Jesus as our King. She has so arranged the service of to-day, that it should express both joy and sorrow; joy, by uniting herself with the loyal hosannas of the city of David; and sorrow, by compassionating the Passion of her divine Spouse’.

from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875

Today is the feast of the Chair of Saint Peter, the Solemnity of Title in the Personal Ordinariate of the Chair of Saint Peter, the Ordinariate in which I am incardinated. Please offer a prayer today for Bishop Steven Lopes, and the clergy, parishes, communities, and faithful of the Ordinariate in the United States and Canada. 

‘We are founded on Christ in our faith and our hopes, because, O glorious Prince of the Apostles! we are founded on thee, who art the Rock he has set. We are the sheep of the flock of Jesus, because we obey thee as our shepherd. By following thee, O Peter! we are made sure of our being admitted into the kingdom of heaven, because our Lord gave the Keys of his kingdom to thee. Having the happiness of being thy members, we may also count ourselves as the members of Jesus Christ himself; for He, the invisible Head of the Church, recognises none as his members, save those that are members of the visible Head whom he appointed. So too, when we adhere to the faith of the Roman Pontiff and obey his orders — we are professing thy faith, O Peter, we are following thy commands; for if Christ teaches and governs by thee, thou teachest and governest by the Roman Pontiff.
 
Eternal thanks, then, to our Emmanuel for that he has not left us orphans; but before returning to heaven, vouchsafed to provide us with a Father and a Shepherd, even to the end of time! On the evening before his passion, keeping up his love for us even to the end, he left us his sacred Body and Blood for our food. After his glorious Resurrection, and a few hours before ascending to the right hand of his Father, he called his Apostles around him, and constituted his Church (his Fold), and said to Peter: Feed my Lambs, Feed my Sheep. Thus, dear Jesus! didst thou secure perpetuity to thy Church; thou gavest her Unity, for that alone could preserve her and defend her from both external and internal enemies. Glory be to thee, O Divine Architect! for that thou didst build the House of thy Church on the Rock which was never to be shaken, that is, on Peter! Winds and storms and waves have beat upon that house, but it hath stood, for it was built on a Rock.
 
O Rome! on this day, when the whole Church proclaims thy glory by blessing God for having built her on thy Rock — receive the renewal of our promise to love thee and be faithful to thee. Thou shalt ever be our Mother and our Mistress, our guide and our hope. Thy faith shall ever be ours; for he that is not with thee is not with Jesus Christ. In thee, all men are Brethren. Thou art not a foreign City to us; nor is thy Pontiff a foreign Sovereign to us, for he is our Father. It is by thee that we live the spiritual life, the life of both heart and intellect; and thou it is that preparest us to dwell one day in that other City of which thou art the image — the City of Heaven, into which men enter by thee’.

from The Liturgical Year by Dom Prosper Guéranger OSB, 1805-1875