Paul Zalonski: August 2009 Archives

It is customary in the Western Church, since at least the 10th century, for the priest to bless herbs on the Solemnity of the Assumption. The Eastern Church likely had a similar formulary much earlier.

As a point of liturgical fact, the Church asks God to bless herbs --and thus us-- to remind all of us of the gifts God has given us for our sustenance, healing and beauty. In many places the faithful had all their flowers blessed, especially those closely associated with the Blessed Virgin Mary. Herb blessing, therefore, is another example of giving thanks, a key theological and liturgical point in our life of faith. While customary it is not likely to be used in many parishes. The collects for the herb blessing rich and savory.

The Directory on Popular Piety and the Liturgy (2001) says of herb blessing:

For those interested in the blessing see it hereThe Assumption of the Blessed Virgin Mary (15 August) is deeply imbedded in popular piety. In many places the feast is synonymous with the person of Our Lady, and is simply referred to as "Our Lady's Day" or as the "Immacolada" in Spain and Latin America.

In the Germanic countries, the custom of blessing herbs is associated with 15 August. This custom, received into the Rituale Romanum (200), represents a clear example of the genuine evangelization of pre-Christian rites and beliefs: one must turn to God, through whose word "the earth produced vegetation: plants bearing seeds in their several kinds, and trees bearing fruit with their seed inside in their several kinds" (Gen 1, 12) in order to obtain what was formerly obtained by magic rites; to stem the damages deriving from poisonous herbs, and benefit from the efficacy of curative herbs.

This ancient use came to be associated with the Blessed Virgin Mary, in part because of the biblical images applied to her such as vine, lavender, cypress and lily, partly from seeing her in terms of a sweet smelling flower because of her virtue, and most of all because of Isaiah 11, 1, and his reference to the "shoot springing from the side of Jesse", which would bear the blessed fruit of Jesus.

The Order of Blessing of Herbs is found here.

In this context, the theme of integral human development takes on an even broader range of meanings: the correlation between its multiple elements requires a commitment to foster the interaction of the different levels of human knowledge in order to promote the authentic development of peoples. Often it is thought that development, or the socio-economic measures that go with it, merely require to be implemented through joint action. This joint action, however, needs to be given direction, because "all social action involves a doctrine". In view of the complexity of the issues, it is obvious that the various disciplines have to work together through an orderly interdisciplinary exchange. Charity does not exclude knowledge, but rather requires, promotes, and animates it from within. Knowledge is never purely the work of the intellect. It can certainly be reduced to calculation and experiment, but if it aspires to be wisdom capable of directing man in the light of his first beginnings and his final ends, it must be "seasoned" with the "salt" of charity. Deeds without knowledge are blind, and knowledge without love is sterile. Indeed, "the individual who is animated by true charity labours skilfully to discover the causes of misery, to find the means to combat it, to overcome it resolutely." Faced with the phenomena that lie before us, charity in truth requires first of all that we know and understand, acknowledging and respecting the specific competence of every level of knowledge. Charity is not an added extra, like an appendix to work already concluded in each of the various disciplines: it engages them in dialogue from the very beginning. The demands of love do not contradict those of reason. Human knowledge is insufficient and the conclusions of science cannot indicate by themselves the path towards integral human development. There is always a need to push further ahead: this is what is required by charity in truth. Going beyond, however, never means prescinding from the conclusions of reason, nor contradicting its results. Intelligence and love are not in separate compartments: love is rich in intelligence and intelligence is full of love.

This means that moral evaluation and scientific research must go hand in hand, and that charity must animate them in a harmonious interdisciplinary whole, marked by unity and distinction. The Church's social doctrine, which has "an important interdisciplinary dimension", can exercise, in this perspective, a function of extraordinary effectiveness. It allows faith, theology, metaphysics and science to come together in a collaborative effort in the service of humanity. It is here above all that the Church's social doctrine displays its dimension of wisdom. Paul VI had seen clearly that among the causes of underdevelopment there is a lack of wisdom and reflection, a lack of thinking capable of formulating a guiding synthesis for which "a clear vision of all economic, social, cultural and spiritual aspects" is required. The excessive segmentation of knowledge, the rejection of metaphysics by the human sciences, the difficulties encountered by dialogue between science and theology are damaging not only to the development of knowledge, but also to the development of peoples, because these things make it harder to see the integral good of man in its various dimensions. The "broadening [of] our concept of reason and its application" is indispensable if we are to succeed in adequately weighing all the elements involved in the question of development and in the solution of socio-economic problems.

(Caritas in veritate, 30-31; emphasis mine)

Since 1908 the Church has called upon us to join in prayer with other Christians around the world during the Week of Prayer for Christian Unity. We do this work of prayer as an education in hope for spiritual and actual Christian unity realizing that the Holy Spirit is the only one capable of bring unity among various groups of Christians. The proposal for a week of prayer was initiated in the USA by Franciscan of the Atonement Father Paul Wattson and it is held from January 18 - 25. Today the observance is international in scope.

It is generally held that the 1910 World Mission Conference in Edinburgh, Scotland, marked the beginnings of the modern ecumenical movement.

In tribute, the promoters of the Week of Prayer for Christian Unity, the Commission on Faith and Order and the Pontifical Council for Promoting Christian Unity, invited the Scottish churches to prepare this year's theme.  They suggested: "You are witnesses of these things" (Luke 24:48).

The 2010 theme is a reminder that as the community of faith those reconciled with God and in Christ, "You are witness of these things"--witness to the truth of the power of salvation in Jesus Christ who will also make real his prayer,  "That all may be one...so the world may believe." *Witness gives praise to the Presence who gives us the gift of life and resurrection; by knowing how to share the story of our faith with others; by recognizing that God is at work in our lives; by giving thanks for the faith we have received; by confessing Christ's victory over all suffering; by seeking to always be more faithful to the Word of God; by growing in faith, hope and love; and by offering hospitality and knowing how to receive it when it is offered to us.

Materials to observe the Week of Prayer for Christian Unity are available from the Graymoor Ecumenical and Interreligious Institute, a ministry of the Franciscan Friars of the Atonement.

For more information visit www.geii.org

"O my God, come to me, so that You may dwell in me and I may dwell in you."

Father of mercy, you made Saint John Vianney outstanding in his priestly zeal and concern for your people. By his example and prayers, enable us to win our brothers and sisters to the love of Christ and come with them to eternal glory.

Pope Benedict's letter proclaiming the Year of the Priest for the 150th year of Saint John Vianney's death

A Litany in Honor of Saint John Vianney

A brief biography of Vianney

After a 40-year absence, the practice of perpetual adoration of the Blessed Sacrament has returned to the Archdiocese of Boston. This is another positive response to Pope Benedict's calling for a Year of the Priest and a desire to intimately know the Lord.

In Ecclesia de Eucharistia, Pope John Paul told us that:

It is pleasant to spend time with him [Christ], to lie close to his breast like the Beloved Disciple (cf. Jn 13:25) and to feel the infinite love present in his heart. If in our time Christians must be distinguished above all by the "art of prayer", how can we not feel a renewed need to spend time in spiritual converse, in silent adoration, in heartfelt love before Christ present in the Most Holy Sacrament? How often, dear brother and sisters, have I experienced this, and drawn from it strength, consolation and support!  This practice, repeatedly praised and recommended by the Magisterium, is supported by the example of many saints. Particularly outstanding in this regard was Saint Alphonsus Liguori, who wrote: "Of all devotions, that of adoring Jesus in the Blessed Sacrament is the greatest after the sacraments, the one dearest to God and the one most helpful to us". The Eucharist is a priceless treasure: by not only celebrating it but also by praying before it outside of Mass we are enabled to make contact with the very wellspring of grace. A Christian community desirous of contemplating the face of Christ in the spirit which I proposed in the Apostolic Letters Novo Millennio Ineunte and Rosarium Virginis Mariae cannot fail also to develop this aspect of Eucharistic worship, which prolongs and increases the fruits of our communion in the body and blood of the Lord.

In Mane Nobiscum Domine we read: "Our faith in the God who took flesh in order to become our companion along the way needs to be everywhere proclaimed, especially in our streets and homes, as an expression of our grateful love and as an inexhaustible source of blessings." So the liturgical practice of adoration of the Blessed Sacrament deepens the heart's desire "to cultivate a lively awareness of Christ's real presence" (18).

Get the point? Adoration of the Eucharistic face of the Lord awakens in us something new, something beautiful.

Officially Boston's Eucharistic adoration begins with the Sacrifice of the Mass on August 15 celebrated by Cardinal Sean O'Malley, OFM Cap.

Visit website for the Saint Clement Shrine

"O taste and see the goodness of the Lord." (Psalm 34)

Today is the feast of Our Lady of the Angels of the Portiuncula, the Virgin under whose mantle Saint Francis of Assisi was wrapped; Mary's maternal protection made it possible for blessed Francis to experience an intentse Presence of the Lord and to receive his vocation to rebuild the Church. The Portiuncula is also the place where Francis knew first hand the experience of being sustained by the Angels. Likewise his intimate devotion to the Blessed Mother, under whose protection did he place himself to do the Lord's work did this place become holy for the members of the Franciscan family and for the Church universal. As a place of pilgrimage, the holy Portiuncula is a poignant reminder of how important the encounter with Christ was for Saint Francis and how much the encounter ought to be pivotal for us today. Without meeting Christ, little makes sense. Saint Bonaventure had this to say about this devotion:

The Portiuncula was an old church dedicated to the Virgin Mother of God which was abandoned. Francis had great devotion to the Queen of the world and when he saw that the church was deserted, he began to live there constantly in order to repair it. He heard that the Angels often visited it, so that it was called Saint Mary of the Angels, and he decided to stay there permanently out of reverence for the angels and love for the Mother of Christ. This is also the place where St Clare took her vows and where Saint Francis died.

Consider the words of an early biographer of Saint Francis of Assisi:

From there he moved to another place, which is called the "Portiuncula," where there stood a church of the Blessed Virgin Mother of God built in ancient times.  At that time it was deserted and no one was taking care of it.  When the holy man of God saw it so ruined, he was moved by piety because he had a warm devotion to the Mother of all good and he began to stay there continually. The restoration of that church took place in the third year of his conversion. At this time he wore a sort of hermit's habit with a leather belt. He carried a staff in his hand and wore shoes. One day the gospel was being read in that church about how the Lord sent out his disciples to preach. The holy man of God, who was attending there, in order to understand better the words of the gospel, humbly begged the priest after celebrating the solemnities of the Mass to explain the gospel to him. The priest explained it all to him thoroughly line by line.  When he heard that Christ's disciples should not possess gold or silver or money, or carry on their journey a wallet or a sack, nor bread nor a staff, not to have shoes nor two tunics, but that they should preach the kingdom of God and penance, the holy man, Francis immediately exulted in the spirit of God. "This is what I want," he said, "this is what I seek, this is what I desire with all my heart." The holy father, overflowing with joy, hastened to implement the words of salvation, and did not delay before he devoutly began to put into effect what he heard. (From The Life of Saint Francis by Thomas of Celano)

Read about and perhaps seek The Portiuncula Indulgence if you visit any Franciscan Church and observe the conditions for receiving the indulgence.

The Holy Father made reference to this in his Sunday Angelus address:

... today is the feast of the "Pardon of Assisi," which St. Francis obtained from Pope Honorious III in the year 1216, after having a vision while he was praying in the little church of the Portiuncula. Jesus appeared to him in his glory, with the Virgin Mary on his right and surrounded by many Angels. They asked him to express a wish and Francis implored a "full and generous pardon" for all those who would visit that church who "repented and confessed their sins". Having received papal approval, the Saint did not wait for any written document but hastened to Assisi and when he reached the Portiuncula announced the good news: "Friends, the Lord wants to have us all in Heaven!". Since then, from noon on 1 August to midnight on the second, it has been possible to obtain, on the usual conditions, a Plenary Indulgence, also for the dead, on visiting a parish church or a Franciscan one.

A note about indulgences, which are often misunderstood.  Indulgences are not forgiveness for sin but forgiveness for temporal punishment due to sin; that the residual effects of sin are forgiven.

Also, visit The Shrine website (read in 3 languages)

On this feast we pray

August Queen of Heaven, sovereign queen of Angels, you who at the beginning received from God the power and the mission to crush the head of Satan, we beseech you humbly, send your holy legions so that, on your orders and by your power, they will track down demons, fight them everywhere, curb their audacity and plunge them into the hell.

Who can be compared to God? Oh good and tender Mother, you will always be our love and our hope. Oh divine Mother, send the Holy Angels and Archangels to defend me and to keep the cruel enemy far from me. Holy Angels and Archangels defend us, protect us. Amen.

You are the salt of the earth; but if salt has lost its taste, how shall its saltness be restored? It is no longer good for anything except to be thrown out and trodden under foot by men.

Father, you constantly build up your Church by the lives of your saints. Give us the grace to follow Saint Alphonsus in his loving concern for the salvation of men, and so come to share his reward in heaven.