Pope. Nard flower representing Joseph, Patron of the Universal Church

Pope's coat of arms and motto unveiled  This morning, the new coat of arms and motto of Pope Frances was introduced by Fr Lombardi at the end of the Vatican press conference. These are the same that he used as bishop. The shield has a bright blue background, at the centre top of which is a yellow radiant sun with the IHS christogram on it representing Jesus (it is also the Jesuit logo). The IHS monogram, as well as a cross that pierces the H, are in red with three black nails directly under them. Under that, to the left, is a star representing Mary, Mother of Christ and the Church. To the right of the star is a nard flower representing Joseph, Patron of the Universal Church. With these symbols the Pope demonstrates his love for the Holy Family. What distinguishes his coat of arms as pontiff is that, instead of the wide-brimmed, red cardinal's hat atop the shield, it is now crowned by the papal tiara and crossed keys. His motto: 'miserando atque eligendo' ('lowly but chosen' - literally, 'because he saw him through the eyes of mercy and chose him') is taken from the Venerable Bede's homily on the Gospel account of the call of Matthew. It holds special meaning for the Pope because - when he was only 17-years-old, after going to confession on the Feast of St Matthew in 1953 - he perceived God's mercy in his life and felt the call to the priesthood, following the example of St Ignatius of Loyola. Source: VIS

March 20 – St. Cuthbert, Bishop, A.D. 687.

http://nunraw.blogspot.co.uk/2012/09/channelkirk-childrens-kirk-dedicated-to.htm

Channelkirk - Childrens Kirk dedicated to the Innocents.

lThrough the ages the church has been referred to as Childenchurch, Childeschirche, Childer-Kirk, Gingle-Kirk, Chingelkirk, Channonkirk and from 1716, Channelkirk. The name perhaps means “Church of the Child” after St.Cuthbert. On the church bell, which was taken down for repairs in 1990 is inscribed CHANNON KIRK 1702.
The Bell Tower is pictured below. (Photo : Copyright © H.Jones 2012) 

In the Statistical Account of 1885, a further explanation of the name is given as follows: "The ancient name of the parish was Childer-kirk, ie Childrens Kirk, having been dedicated to the Innocents. 

William Holman Hunt - The Triumph of the Innocents. 

   http://en.wikipedia.org/wiki/File:William_Holman_Hunt_-_The_Triumph_of_the_Innocents_-_Google_Art_Project.jpg  

The date of Holy Innocents' Day, also called Childermas or Children's Mass, varies. 27 December is the date for West Syrians (Syriac Orthodox Church, Syro-Malankara Catholic Church, and Maronite Church) and East Syrians (Chaldeans and Syro-Malabar Catholic Church). 28 December is the date in theChurch of England, the Lutheran Church and the Roman Catholic Church (in which, except on Sunday, violet vestments were worn before 1961, instead of red, the normal liturgical colour for celebrating martyrs). The Eastern Orthodox Church celebrates the feast on 29 December.  

Barrett/Scottish Saints/St. Cuthbert

A Calendar of Scottish Saints

Dom Michael Barrett

March 20 – St. Cuthbert, Bishop, A.D. 687. translation 4 September

This saint was born of Saxon parents in Northumbria, and was early left an orphan. While tending sheep on the slopes of Lammermoor the youth had a remarkable vision, in which he saw the heavens at night-time all bright with supernatural splendour and choirs of angels bearing some soul of dazzling brightness to its eternal reward. Next day he learned that Aidan, the holy Bishop of Lindisfarne, had passed away. Cuthbert had often before thought of embracing the monastic state, and this vision of the blessedness of one who was a brilliant example of that way of life decided him. He therefore presented himself at the gates of the monastery of Melrose, being probably in his twenty-fourth year. He was received as a novice by St. Boisil, the Prior, who, on first beholding the youth, said to those who stood near: "Behold a true servant of the Lord," a prediction abundantly fulfilled in Cuthbert's life.

For ten years the saint remained hidden at Melrose perfecting himself by the routine of monastic observance. Then on the foundation of Ripon he was sent there as one of the first community. After a short stay he returned to Melrose, and on the death of St. Boisil was made Prior. To the greatest zeal for all that concerned monastic life he added a tender charity for the souls of others, which led him to make many missionary excursions into the surrounding territory.

When Abbot Eata in 664 received the charge of the Abbey of Lindisfarne in addition to Melrose, Cuthbert was sent thither as Prior. For twelve years he was a teacher to his community, both by word and example, of the precepts of the perfect life. Then, desiring more strict seclusion, he retired to a solitary cell on Farne Island, that he might give himself more completely to prayer. Here he lived eight years, visited on great feasts by some of the Lindisfarne monks, and at frequent intervals by pious Christians who sought his direction and intercession.

Having been thus prepared, like St. John Baptist in his desert, for the work God had in store for him, he was chosen Bishop of Lindisfarne. During the two years he exercised this office he was to his flock a model of every virtue, and a pastor full of zeal and charity. He preserved, notwithstanding his high dignity, the humility of heart and simplicity of garb which belonged to his monastic state. Numerous and striking miracles attested his sanctity.

Foreseeing his approaching end he retired to his little cell at Farne where he passed away, strengthened by the Sacraments, with his hands uplifted in prayer. He was buried at Lindisfarne; but incursions of the Danes necessitated the removal of his remains, and for nearly two hundred years his body was conveyed from place to place till it was eventually laid to rest in the Cathedral of Durham. There it became an object of pious pilgrimage from all the three kingdoms. More than 800 years after death the sacred body was found still incorrupt, and there, in a secure hiding-place, it still awaits the restoration of St. Cuthbert's shrine to its rightful custodians, the sons of St. Benedict, the guardians of the secret. Among the churches dedicated to St. Cuthbert in Scotland were those at Ballantrae, Hailes, Ednam, Glencairn, Kirkcudbright, Drummelzier, Glenholm (Broughton), Malton, Edinburgh, Prestwick, Eccles, Drysdale, Girvan, Maybole, Mauchline, Weem, and even distant Wick. Besides Kirkcudbright (Church of St. Cuthbert), which gives the name to a whole county, Northumbria is studded with churches built in his honour, which recall the resting-places of his body, and witness to the devotion inspired by those sacred remains to this great saint. Fairs were formerly held on his feast-day at Ruthwell (Dumfries-shire), and Ordiquhill (Banffshire)--both for eight days--and probably in other localities also. His holy wells were at St. Boswell's and in Strathtay (Perthshire).

A Brief Life and History of St.Cuthbert

http://www.melrose.bordernet.co.uk/mha/5/cuthbert.html 

COMMENT: St. Joseph

Saint Joseph Day 2013 Pope Inauguration

   COMMENT:     

----- Forwarded Message -----
From: William ...
To: Dom Raymond. ...Sent: Tuesday, 19 March 2013, 19:44
Subject: [Blog] St Joseph

Dear Father Raymond,

 

Your insight into the wording surrounding the appearances of the angel are fascinating; Mary the channel of grace, 'visited' by the angel, a visible tangible form of presence leaving her to treasure all these things in her heart, followed by the 'appearances' to Joseph the father of the church, the whole family of God, whoever they are and wherever they are. All of a sudden the vastness of the enterprise opens to me! And how wonderfully appropriate are such thoughts at this time of the inauguration of Pope Francis! These thoughts will always come to my mind whenever I reflect on the Incarnation.

 

Remarkable insights that you share with us, thank you!

 

With my love in Our Lord,

William

Mass Homily. Fr. Raymond. - Joseph being the recipient of all the other angelic communications regarding her child

Pope Francis's Inaugural Mass
  http://www.bbc.co.uk/news/world-europe-21840910                                   
Before our community Mass, some of the brethren were able to view the BBC television of the Piaza San Petro and panel comentary of the historic event.
At Nunraw, we were snowed under and it was a minim attendance from the congragation for the Mass of Saint Joseph. As usual the lambing time brings the snow.
Fr. Raymond had the Homily - memorable words on Saint Joseph.

----- Forwarded Message -----
From: Fr. Raymond  ....
To: Donald ...
Sent: Tuesday, 19 March 2013, 13:34
Subject: 

ST JOSEPH 2013

St Luke tells us that the angel Gabriel appeared to Zachary at the hour of incense and foretold the birth of his son John, the Baptist.

He also tells us that the angels appeared to the shepherds to tell them about the birth of the Messiah.

In Matthew the angel appears to Joseph in a dream to tell him not to be afraid to take Mary as his wife.

We may presume that it was also an angel who appeared to the Magi in a dream warning them not to return to Herod.

Then again an angel appeared to Joseph to warn him to take the Mother and Child and flee to Egypt .

Finally an angel appears to Joseph again in a dream and tells him to return to the Land of Israel because Herod is now dead.

So the pattern of the Gospel story is always that the angels are said to appear except, however, at the Annunciation where a different turn of phrase is used; in this case, the angel Gabriel is said to ”come in ” to speak to Mary..

Equally significant is that, at the Annunciation, the departure of Angel Gabriel is described, not as a “disappearing” but as leaving; we read that “the Angel left her”.

St Thomas Aquinas, if  I remember rightly, (or was it John of the Cross?) says that the description of Gabriel at the Annunciation as “coming in” and “leaving” is to indicate a visible tangible form of presence as would befit the messenger of the “real visible, tangible Incarnation” of the Word of God.  Intriguing as all this may be, how does it lead us to the person of Joseph.  After all it is Joseph who is the main focus of our attention today?

It leads us to Joseph because it is so striking that all the appearances of the angel to Joseph follow on after the “departure” of the Angel from Mary.  Once the Annunciation to Mary is accomplished, a chapter in the Infancy story closes.  There is a great finality about that closing phrase of the Annunciation scene: “The Angel left her.”  Yes the Angel left her indeed.  He left her, no more to return to her, at least as far as the Gospel Story is told us.  Surely there must be a great significance in this unique description of the manner of the Angels coming and going at the annunciation and in this strange, apparent, passing over of Mary and dealing with Joseph from then on, even though the Angelic Messengers still have such a frequent role to play in the rest of the infancy story?

We might analyse this significance as being a demonstration to Mary, and to us all, that privileged as she was, and blessed among all women down the centuries to come, as she was, the child she bore was not for herself alone.  She received him on trust; on trust for us all.  The gift was for the whole human family. She and her husband Joseph were just the representatives of that family. And so it was brought home to her, through Joseph being the recipient of all the other angelic communications regarding her child, that she was being caught up into a mystery, a plan, a purpose of God, which was much bigger than she alone was in herself.  She had a role to play, and a great role, but it was now to be through Joseph, and through the role God was now handing him to play, she humbly realised that she was only part of a much greater picture.  In short, it is through this role of Joseph, once the angel had left Mary, that we see ourselves, each and every one of us being brought into the picture.

So the mystery of the Incarnation began in the womb of the Virgin Mary, and, of course, she never really lost her hold of him, but already, even while she still carried him within her, he was being snatched away from her control and possessed by those to whom he truly belonged and for whom he had come.  Thus he began his universal mission, as it were, through passing, into Joseph’s jurisdiction, even while still in Mary’s womb And thus, symbolically, he goes out already to the whole family of God, whoever they are and wherever they are.  Joseph is the catalyst of the Word made Flesh for the World.

And Mary, humbly in the background from then on, kept all these things in her heart.

Pope's coat of arms and motto unveiled

Pope Francis at today's Mass

 

Tuesday, March 19, 2013                                                                           ICN Latest News feed updates         

Pope's coat of arms and motto unveiled

This morning, the new coat of arms and motto of Pope Frances was introduced by Fr Lombardi at the end of the Vatican press conference. These are the same that he used as bishop. The shield has a bright blue background, at the centre top of which is a yellow radiant sun with the IHS christogram on it representing Jesus (it is also the Jesuit logo). The IHS monogram, as well as a cross that pierces the H, are in red with three black nails directly under them. Under that, to the left, is a star representing Mary, Mother of Christ and the Church. To the right of the star is a nard flower representing Joseph, Patron of the Universal Church. With these symbols the Pope demonstrates his love for the Holy Family. What distinguishes his coat of arms as pontiff is that, instead of the wide-brimmed, red cardinal's hat atop the shield, it is now crowned by the papal tiara and crossed keys. His motto: 'miserando atque eligendo' ('lowly but chosen' - literally, 'because he saw him through the eyes of mercy and chose him') is taken from the Venerable Bede's homily on the Gospel account of the call of Matthew. It holds special meaning for the Pope because - when he was only 17-years-old, after going to confession on the Feast of St Matthew in 1953 - he perceived God's mercy in his life and felt the call to the priesthood, following the example of St Ignatius of Loyola. Source: VIS

Share:

Tags: 'miserando atque eligendo' (because he saw him through the eyes of mercy and cho,Pope's coat of arms and motto unveiled

Saint Joseph Solemnity 19 March

http://www.churchyear.net/theholyfamily.jpg

Night Office. (Monastic Lectionary, Sanctoral 1991).

The Lenten Lectionary includes the whole from the Letter to the Hebrews, and Versus 11:1- 16 is special for Saint Joseph and used in the commentary of Saint Bernard.

19 March

Saint Joseph

Husband of the Blessed Virgin Mary

Solemnity

First Reading                      

                           From the Letter to the Hebrews (11:1- 16)

Responsory           Rom 4:20.22; Jas 2:22

He never doubted God's promise *

but drew strength from his faith

as he gave glory to God.

- Therefore his faith was counted as righteousness, (alleluia) .

Faith and deeds worked together;

his faith was perfected by deeds.

- Therefore his faith ...

Second Reading             From a homily by Saint Bernard

                              (Horn. 2 super Missus est, n.16: PL 183, 69-70)

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

Danielou Hebrews 11, 17-19

Night Office.

The Second Reading from Jean Danielou is from A WORD IN SEASON Readings for the Liturgy of New Edition  AUGUSTINIAN PRESS 2001 

We do not have the French origin and the not known translator.

Happily in our shelves is the English book "The Advent Of Salvation by Jean Danielou (translated by Rosemary Sheed 1950), pp.47-48."

It makes a worthwhile comparing the translation, as in the columns below.

The Letter to the Hebrews is the background to the Lent cursus.

Le mystere de l'Avent by Jena Danielou in the Rosemary Sheed translation ranges the mystery of salvation. Adding a sentence to the 2nd Reading, we read Danielou, "And once again, as I shall show when I come to speak of her, for our Lady at least the education was a success. That is why our Lady consoles us for the others, consoles us for all the work of preparation wasted upon us. " It is very significant pointing to Mary in the Church and Salvation. The excerpt is thirsting for the book only come to hand.
The opening widens into the Danielou and von Balthasar opens the profoundest understanding  The Lenten Reading, "Mary For Today", (von Balthasar), echos the two great contemporaries. See the Link:    

Jean Daniélou - en.wikipedia.org/wiki/Jean_Daniélou

Jean-Guenolé-Marie Daniélou, S.J., (14 May 1905 – 20 May 1974) was a Jesuit theologian, historian, cardinal and a member of the Académie Française. 
Hans Urs Von Balthasar 82 (1905-1988)

+ + + 

 Fifth Week of Lent   Monday Year I.  

First Reading                       Hebrews 11:1-19

 Responsory                 Heb 11:17.19; Rom 4:17

By faith Abraham, when put to the test, offered up Isaac; 

he who had received the promises 

was ready to sacrifice his only son. 

+ He trust­ed that God had the power to raise the dead.

V. He believed in him who calls into being what does not yet exist. 

+ He trusted that ... S

Second Reading       From the writings of 

Cardinal Jean Danielou, S.J. (Le mystere de I'Avent, 52-53)

The sacrifice of Isaac 

A WORD IN SEASON Readings for the Liturgy of New Edition  AUGUSTINIAN PRESS 2001    Second Reading From the writings of Cardinal Jean Danielou, S.J. (Le mystere de I'Avent, 52-53) translator not indicated.

The Advent Of Salvation by Jean Danielou (translated by Rosamary Sheed 1950), pp.47-48 - Abraham and the Hebrew Covenant.

The sacrifice of Isaac The difference between the sacrifice of Isaac and the sacrifice of Christ is that the first was never consummated. It is characteristic of Old Testament types that they provide us with a preliminary outline without going on to complete the picture. We have another striking instance of this in Saint Paul's reference to the entry of the high priest into the holy of holies once in every year. The fact that the ceremony had to be repeated annually makes it clear that the high priest's action was merely symbolic, and there was not yet any real entry into the true holy of holies which Christ was to enter once for all. Similarly, in the present example, Isaac offered in a sacrifice which was never carried out is to be regarded as a preparatory sketch of how Christ was destined to be sacrificed in very deed. As the Letter to the Hebrews profoundly observes, Isaac restored alive to his father without being raised from death to life is a figure of Christ risen from the dead. What makes this episode so remarkable a foreshadowing of the passion of Christ is that we can discern in it what looks like the disappointment of a hope turning out to be the actual means of fulfilling the promise. God had sworn to Abraham that from Isaac would issue a great nation, and then he asked Abraham to bring that expectation to nothing. But out of that very sacrifice would come the fulfilment. Now the passion of Christ could also look like the total failure of his mission. When he lay in the tomb, the apostles were scattered and all seemed lost. The passion of Christ was the supreme test of faith; yet it was by his dying and rising again that the promise was fulfilled in the resurrection. So for us also it will often be only through the night of faith, through apparent failure, through the destruction of some cherished hope, that God's plan for us will be truly fulfilled in that mystery of death and resurrection which lies at the very heart of Christianity. Here we find a recurring element in the divine scheme. But God's plan is so much at variance with our human way of thinking that before revealing it fully in Christ he elected first to familiarize his people with it. Without some preparation the truth concerning Christ would have seemed so strange and disturbing to their minds that they could never really have grasped it. Responsory                                                                         Phi! 2:6.8; Is 53:5 Although he was in the form of God, Christ Jesus did not think equality with God something to be grasped at. + but he humbled himself and became obedient unto death, even death on a cross. V. He bore the punishment that brings us peace; By his wounds we are healed. + But he humbled ...

And let us then re-read the passage from the Epistle to the Hebrews which sees the full meaning of this: By faith Abraham, when he was put to the test, offered Isaac; and he who had received the promises (to whom it had been said, "In Isaac thy seed shall be called") was about to offer up his only-begotten son, reasoning that God has power to raise up even from the dead (Heb. II, 17-19). (p. 47) We see the difference between this sacrifice of Isaac and Christ's sacrifice: the former was not consummated. It belonged to the figures in the Old Testament to adumbrate, but not to accomplish fully. Saint Paul gives us another striking example, that of the High Priest entering the Holy of Holies once a year. The very fact that it was repeated every year shows well enough that it was only a figure, that it was not as yet the reality, whereas Christ entered once and for all into the true Holy of Holies. In just the same way Isaac, offered but not immolated, is a shadowy sketch of Christ who was immolated in very fact; and, as the Epistle to the Hebrews remarks with such depth, Isaac given back to his father still alive, not risen from the dead, is a figure of Christ risen. What makes this episode such a very impressive figure of the Passion of Christ is that here, too, we see apparent failure becoming the cause of the promise being fulfilled. God promised Abraham that He would make Isaac a mighty nation, and He then ordered him to destroy that hope. Now Christ's passion also seemed to be the utter failure of what He had set out to do. When He was in the tomb, the Apostles dispersed, and the thing seemed hopeless. The passion and death of Christ were the supreme test of faith: from death came the Resurrection wherein the promise was fulfilled. And for us, too, it will often be only through the night of faith, through apparent failure, through the frustration of one hope after another, that God's plan for us will really be fulfilled in that mystery of death and resurrection which is at the very heart of the Christian life. This is another of the elements always to be found in God's actions. And here again it is something so opposed to our human way of that God, before showing it fully in Christ, willed to give men something that would prepare them for it. (p. 48) Otherwise the truth about Christ would have appeared so extraordinary, would have been such a shock to men's minds, that they could never really have been able to penetrate it. You may say that they were not able, even as it was. But this is for a different reason. And once again, as I shall show when I come to speak of her, for our Lady at least the education was a success. That is why our Lady consoles us for the others, consoles us for all the work of preparation wasted upon us.