Eating the Fruits of Paradise with Joy

The apostle Philip is instructed by an angel to take ‘the desert route’ (Acts 8:26). There is an Ethiopian man, an authoritative man who has charge over the queen’s treasures. He comes to Jerusalem to adore. The Spirit instructs Philip to go to that man. This man of Ethiopia is reading from the book of the prophet Isaiah. He was reading aloud what is proclaimed on Good Friday: ‘As a sheep He was led to the slaughter, and like a lamb without a voice before his shearer, He was silent and opened not His Mouth’ (Isaiah 53:7).

‘The desert route’, in the sense of a time of prayer in silence and solitude can be dry, bring unwanted distractions and temptations, but it can also produce many fruits. At the time that Saint Bruno wrote a letter to his friend Raoul le Verd, he was living in the wilderness of Calabria, and as Saint Bruno describes, it was ‘far removed from habitation’. The holy Founder of the Carthusian Order continued with words which perhaps describe all things undesirable about the desert spiritual life: ‘I stand as a beggar before the mercy of God, praying that He will heal all the infirmities of my soul’. Indeed our weaknesses can be a bit daunting in the spiritual life. The spirit is willing but the flesh is weak; thus, the desert journey begins by watching and praying that one enters not into temptation (cf. Saint Matthew 26:41).

Ah, it is the willing spirit of Saint Bruno which wrote in that same letter: ‘What benefits and divine exaltation the silence and solitude of the desert hold in store for those who love it, only those who have experienced it can know. For here men of strong will can enter into themselves and remain there as much as they like, diligently cultivating the seeds of virtue and eating the fruits of Paradise with joy. Here they can acquire the eye that wounds the Bridegroom with love’.

To wound Jesus with the eye of love, that eye must be fixed on our Saviour’s Wounds of love – His Passion – which became the words that entered into the apostle Philip’s ears on his desert route. Saint Bruno, in Calabria, was not without his share of the external beauties of God’s creation. In his letter to Raoul he describes mild temperatures, healthy air, mountains, fragrant meadows, flowery fields, an abundance of refreshing springs, brooks and streams, verdant gardens and all sorts of fruit-bearing trees. In our human weakness, such beauty could easily distract one from the pursuit of our Lord. But Saint Bruno writes: ‘Why dwell on such things as these? The man of true insight has other delights, far more useful and attractive, because divine’.

Saint Bruno sought not the fruits of trees but the fruits of Paradise. Are we prepared to describe ourselves as a people of true insight having other delights? Forming an opinion based on today’s culture, the answer would have to be – no. But change begins with us, with the force of the Spirit leading the way.

The Ethiopian man had the Passion of our Lord Jesus Christ explained to him by Philip and was baptized, and he left there rejoicing. From a human perspective, it sounds macabre to rejoice in the brutal beating and crucifixion of a Man, but ‘not as man sees does God see’ (1 Samuel 16:7). That is certainly evident in the fact that the second day of the Sacred Triduum is called Good Friday. In one Man’s Passion and death is both the judgment and mercy of God, that very same mercy which Saint Bruno stood as a beggar. The Carthusian Order has produced many writings over the centuries on the Sacred Heart of Jesus, a wounded Heart, a Heart that was pierced for love of humanity.

If the Lord looks into the human heart (cf. 1 Samuel 16:7), then grace-filled hearts in the spiritual desert come to the Cross and keep their gazed riveted on the crucified Lord, entering into the Sanctuary of His most Sacred Heart, free from all danger, for evil dares not to enter into this Heart. In this Heart man can truly have a heart-to-Heart!

That Wondrous Common Heritage

Here’s an excerpt from Sermo XXXIX by Saint Maximus of Turin which he delivered on Easter Sunday.

Most fittingly does the world rejoice with great gladness upon this day; for with Christ returning from the dead the hope of resurrection has everywhere been awakened in the hearts of men. For it is but right that when the Lord of creation triumphs, the creatures He has made should also rejoice. This day the heavens rejoice, for now at length they see this earth, defiled by sin, made clean in the Blood of the Lord. The multitudes of the hosts of heaven rejoice, for their King has overthrown in battle the hosts of the prince of evil. The sun rejoices, and now with unceasing thankfulness holds back by its joyful beams that woeful darkness that overshadowed it as Christ was dying. And together with them we too above all others must rejoice, for whom the Only-Begotten Son of God, Who also is True God, clothed Himself in our flesh, that through that flesh He might come to the Cross, by the Cross suffer death, and through death despoil the kingdom of hell. Should we not rejoice: we whose sins the mystery of this new sacrament has taken away, to whom heaven is given, paradise restored?

And as He drew near His end, the Lord Himself says to the thief then hanging on his cross: he whose faith neither Christ’s torment, nor his own, had weakened: Amen, I say to you, this day thou shalt be with Me in Paradise. For the thief had said to Him: Lord, remember me when Thou shalt come into Thy Kingdom. How admirable this faith, brethren: that a thief who had been judged unworthy of this life, should amid his torments nourish the hope of life eternal, and believe, that this could be given to him by One Who was being crucified. And how justly does the believing thief receive the favour of such a promise: he who, in that hour when the apostles scattered in fear, had confessed the Kingdom of God. And the merit of this one confession wipes away all his past sins; in that brief moment whatever crimes he had committed, throughout all the years of his life, were now forgiven.

We have yet another shining example of the Lord’s most loving kindness, and because of it, let us, putting away all fear, and all deadly despair, place our trust in the unspeakable generosity of our Redeemer. Brethren, let us rejoice in Christ, now risen from the dead. Let us hold firmly, that He has recalled this flesh from the sepulchre that we may merit to have part in that wondrous common heritage: namely, the grace of the apostles, and the Resurrection of the Lord, by the help of this same Lord Who with the Father and the Holy Spirit lives and reigns world without end. Amen.

Regnum Dei intra vos est

This reflection from Dom Augustin Guillerand really brings home the importance of contemplation, stillness and silence. He writes about ‘objects’, and for many of us they are things like a Bible, a Breviary, or a Rosary: good things which remind us of God, turn our thoughts towards God – ‘but they are not God’. The next step in progression after using these holy objects is visiting God Himself, spending time in silent awe, seeking the Face of the Triune God hidden within His dwelling-place, which is the soul of man. Even externally, God is veiled in the beauty of creation, a smile, a helping hand, a suffering member -- and His humility is revealed to us in the Eucharist – Food for the soul. We are a fallen race, thus the only way that any of this became possible was due to Love's relentless pursuit of that which He loves.

God had given to the human creature every possible gift. He had called him to share in His own divine life. By a privilege, the magnitude of which will only be revealed to us in heaven, man was able to know God as God knows Himself, and to love Him as He loves Himself. To his mind God had given a higher light by which he could contemplate Truth itself, and in his heart a spark of that infinite charity by which he could love the sovereign Good, and be united to Him and possess Him.

And man lost that sublime crown which gave him a place in heaven, and was the richest portion of that treasure of being which was God’s gift to him. And he found himself in the dust and in need, crouched upon the earth that he had preferred to God, despoiled of his soul’s divine adornment.

In that misery, the Eyes of infinite Love followed him, drew him out of that misery and gave him back his beauty and his splendour. Humankind was the King’s daughter, and the Son of God came to restore in her the Image of the Father. He washed away her stains, bathed her in His precious Blood, traced anew in her the effaced traits of the divine Face. He remade her in the Image and Likeness of infinite Beauty. Only when she was able to shake herself free of that earth which is poverty indeed; only then did she recover her right to her Father’s home: an inheritance which is the abode of the spirits of the just, the high heaven itself where God dwells, the Kingdom of the Father.

Jesus said: The Kingdom of God is within you. That is to say, in that deep and mysterious part of the soul we call the centre, the innermost chamber, and, again, the apex of the soul. It is the temple, the sanctuary, the altar that the Father chose as His dwelling-place on the day of our baptism, and it is there He bids us join Him. And we respond to that invitation when we enter into recollection.

Like bees, our faculties come and go ceaselessly, settling and feeding upon any object that presents itself to them. These objects are good, but they are not the ultimate Good. They are from God, but they are not God. They lead us to Him; they make us think of Him, but they do not replace Him. Our faculties must return to the hive, and bring to the divine Majesty Who dwells there all the wealth that they have gathered. It is there the honey is made. They enter there by recollection, and there they reassemble and bring together the fruits they have collected, offering them to their Creator.

Then He, in turn, brings to bear on these fruits of the soul – its memories and images, its thoughts and feelings, its desires, fears and hopes – the light of the heavenly radiance which transforms them and makes them resplendent in beauty. The fruits of the soul, offered to God by the soul, thus become His fruits and the soul’s.

Recollected within herself, the soul, laden with her treasures, joins the Father in the silent sanctuary wherein He dwells, and takes up her abode with Him. She is the Queen of the interior Kingdom, of which she has chosen Him as King. He invites her to share His Throne, and they enter into those in effable relationships which we try to imagine and express in words, but the reality of which surpasses inexpressibly all human language in depth and charm.

I AM the Pascha of your salvation

Jesus Christ is risen! Alleluia! Alleluia!

Greetings dear readers, I had a wonderfully prayerful Holy Week and attended one of the most beautiful liturgies this side of eternity. It was the Easter Vigil at the Basilica of the National Shrine of the Assumption of the Blessed Virgin Mary in the Archdiocese of Baltimore. If you like a prayerful environment, the Basilica was the place to be. The music was so celestial that I had to question within myself if all of us in attendance were actually still on this side of eternity. The staff of the Basilica and all those who served at that liturgy did a splendid job!

I’d love to read some your reflections/experiences on Holy Week and Easter – send me an email.

Below is the no-nonsense wisdom of Saint Melito of Sardis. Christ destroyed the grips of death – who will contend with Him?

Christ rose from the dead and mounted up to the heights of heaven.

When the Lord had clothed Himself with humanity, and had suffered for the sake of the sufferer, and had been bound for the sake of the imprisoned, and had been judged for the sake of the condemned, and buried for the sake of the one who was buried, He rose from the dead, and cried aloud with this voice: Who is he who contends with Me? Let him stand in opposition to Me. I set the condemned man free; I gave the dead man life; I raised up the one who had been entombed.

Who is My opponent? I, He says, am the Christ. I am the One Who destroyed death, and triumphed over the enemy, and trampled Hades underfoot, and bound the strong one, and carried off man to the heights of heaven, I, He says, am the Christ.

Therefore, come, all families of men, you who have been defiled with sins, and receive forgiveness for your sins. I am your forgiveness, I am the Passover of your salvation, I am the Lamb which was sacrificed for you, I am your Ransom, I am your Light, I am your Saviour, I am your Resurrection, I am your King, I am leading you up to the heights of heaven, I will show you the eternal Father, I will raise you up by My right Hand.

This is the One Who made the heavens and the earth, and Who in the beginning created man, Who was proclaimed through the law and prophets, Who became human by way of the Virgin, Who hung upon a tree, Who was buried in the earth, Who was resurrected from the dead, and Who ascended to the heights of heaven, Who sits at the right Hand of the Father, Who has authority to judge and to save everything, through Whom the Father created everything from the beginning of the world to the end of the age.

This is the Alpha and the Omega. This is the Beginning and the End, an indescribable Beginning and an incomprehensible End. This is the Christ. This is the King. This is Jesus. This is the General. This is the Lord. This is the One Who rose up from the dead. This is the One Who sits at the right Hand of the Father. He bears the Father and is borne by the Father, to Whom be the glory and the power forever. Amen.

A week with the Lord

Dear Readers of Secret Harbour ~ Portus Secretioris,

In all likelihood this will be the final post until after Easter. It is my hope to spend Holy Week in added prayer, adoration and quiet reflection; I hope you have the opportunity to do the same.

One thought I would like to convey which is not talked about often is that this coming Saturday is not only Holy Saturday but it is also the feast of Our Lady of Solitude. This feast recalls our Blessed Lady’s solitude and contemplation as she waited in faith for the glorious Resurrection of her Son and our Saviour. According to the visions of Blessed Anna Katharina Emmerick, ‘the prayer of the Blessed Virgin was unceasing. She ever kept her eyes fixed interiorly on Jesus, and was perfectly consumed by her ardent desire of once more beholding Him Whom she loved with such inexpressible love’ (The Dolorous Passion of Our Lord Jesus Christ). Perhaps in your own devotions for Holy Week you might consider spending some time with our Blessed Mother in anticipation of Easter.

Below is a reflection for Passion Sunday based on Saint Luke’s account. I hope you have an intensely prayerful Holy Week. Happy Easter!

The Church celebrates the mystery of her Lord until He comes when God will be everything to everyone. The liturgy thus shares in Jesus’ desire: ‘I have eagerly desired to eat this Passover with you’ until it is fulfilled in the Kingdom of God (cf. CCC 1130). ‘He took a cup, gave thanks, and said, Take this and share it among yourselves’. It’s important to note that at this point the cup contains wine only; not the Blood of Jesus. Jesus is following the Jewish custom of the Passover whereby the father or leader at the table pours wine into a glass or cup, blesses the wine and passes it around the table for the family and guests. Jesus says: ‘I tell you that from this time on I shall not drink of the fruit of the vine until the Kingdom of God comes’; whenever the Church celebrates the Eucharist she remembers this promise and turns her gaze to Him Who is to come (cf. CCC 1403). ‘He took the bread, said the blessing, broke it, and gave it to them, saying: This is My Body, which will be given for you; do this in memory of Me. And likewise the cup after they had eaten, saying: This cup is the new covenant in My Blood, which will be shed for you’. Now Passover customs are finished and this is the real deal. Jesus consecrates the bread and wine and changes it into His own Precious Body and Blood.

The Council of Trent stated: ‘Because Christ our Redeemer said that it was truly His Body that He was offering under the species of bread, it has always been the conviction of the Church that by the consecration of the bread and wine there takes place a change of the whole substance of the bread into the substance of the Body of Christ our Lord and of the whole substance of wine into the substance of His Blood. This change the holy Catholic Church has fittingly and properly called transubstantiation’.

The Eucharist that Jesus institutes at this moment is the memorial of His Sacrifice which will very shortly occur. Jesus includes the apostles in His own offering and with the words, ‘do this in memory of Me’ instructs them to continue this as a perpetual memorial thus instituting them as priests of the New and Everlasting Covenant. Saint Cyril strengthens our faith in the Eucharist with these words: ‘Do not doubt whether this is true, but rather receive the words of the Saviour in faith, for since He is the Truth, He cannot lie’.

Jesus next tells the apostles that He will be betrayed by one of them. His ability to know this in advance shows His Divinity. The apostles’ apparent concern as to who would do such a thing immediately shifts to an argument as to which of them is the greatest. Jesus teaches them a lesson in greatness which is somewhat foreign to a worldly definition of greatness; the one who serves is the greatest, not the one who is served. Greatness in a worldly sense is often measured by ways such as political office held, financial status, athletic ability or even having a genius IQ; and most of these examples, if not all, lead others to be envious of such gifts, therefore, giving the illusion of greatness. When employed by Jesus, however, our capacity for love would seem to be the key. It takes love to serve willingly; it takes love to care for those who cannot care for themselves; it takes love to attempt to save innocent and defenceless life; it takes love to labour tirelessly for righteousness; and it takes love to pray for those who spit in the face of morality.

‘It is you who have stood by Me in My trials; and I confer a Kingdom on you, just as My Father has conferred one on Me, that you may eat and drink at My table in My Kingdom’. These words express the fellowship of the Church with Jesus. Jesus associates His disciples with His own life, reveals the mystery of the Kingdom to them and gives them a share in His mission, joy and sufferings (cf. CCC 787).

Jesus tells His apostles that they will sit on thrones judging the twelve tribes of Israel. From the beginning of His own Ministry Jesus chose these twelve men to share in His Ministry and now they are the foundation stones of the New Jerusalem and it is through them that Jesus guides and governs the Church.

‘Simon, Simon, behold Satan has demanded to sift all of you like wheat, but I have prayed that your own faith may not fail; and once you have turned back, you must strengthen your brothers’. Simon Peter here is singled out as the leader of the apostles and is called upon to strengthen his brothers; and in these words is found not only what Satan desired but also what God permitted because it is through perseverance in trials that faith is strengthened. It should also be a source of great comfort to know that Christ prays for us in the midst of our trials. Saint Cyril has some interesting thoughts on these words to Peter as he shares: ‘Admire the superabundance of the Divine patience. That the disciple might not lose courage, Jesus promises him pardon before he has committed the crime, and restores him again to his apostolic dignity’.

Although Peter believes he is prepared to go to prison and die with Jesus, Jesus foretells that he will deny Him three times. Jesus forewarns His apostles of the coming persecution by expressing that the one who does not have a sword should sell his cloak and buy one. Jesus was not speaking literally about a sword although the apostles mistakenly thought so which is why Jesus said, ‘It is enough’, when they pointed out that they have two swords. The Saviour’s words, ‘It is enough’ is just another way of saying, ‘Forget it, you don’t understand’!

At the Mount of Olives Jesus instructs His disciples to pray that they may not undergo the test. The Catechism of the Catholic Church reads: ‘In Jesus the Kingdom of God is at hand. He calls His hearers to conversion and faith, but also to watchfulness. In prayer the disciple keeps watch, attentive to Him Who Is and Him Who Comes, in memory of His first coming in the lowliness of the flesh, and in the hope of His second coming in glory. In communion with their Master, the disciples’ prayer is a battle; only by keeping watch in prayer can one avoid falling into temptation’ (CCC 2612).

Jesus, in His agony, consents to the Father’s will by saying: ‘Not My will but Yours be done’. To do the will of the Father is why Jesus came. There seems to be, however, a glimpse of His Human Nature when He says: ‘Take this cup away from Me’. Internal struggles must have surely existed in a Person possessing both a Human and a Divine nature. Taking into consideration the assumed complexities of this dual-Natured God-Man, even with all the covenants and prophecies foretold throughout salvation history leading up to this moment of agony, you have to wonder if the redemption of humankind was somehow hanging in the balance in the Garden of Gethsemane. With the exception of committing sin, God fully embraced our way of life when He clothed Himself in flesh. It’s a certainty that fear and apprehension is very much a part of our existence. Since Divine Providence has not fully revealed it nor has anyone else ever possessed both a divine and human nature, it’s impossible to know for sure what was going on in Jesus’ Heart when He said ‘Take this cup away from Me’. It’s also interesting that in this scene of Jesus’ agony some of the ancient transcribers of the earlier texts purposely left out the portion of the text which tells of an angel appearing to Jesus to strengthen Him as well as the part about His Sweat becoming like drops of Blood falling to the ground. They left it out because they felt it was not consistent with the dignity of Jesus.

Once Jesus is apprehended beginning with the kiss of Judas, the apostles knew what was about to occur but still did not fully understand that it must happen, and therefore, one of them, in an attempt to defend Jesus took a sword and cut off the ear of the high priest’s servant. Christ taught us to love our enemies and now we see the Teacher showing the students that He indeed practices what He preaches by healing the servant’s ear.

Why did Jesus choose Judas to be an apostle? Why would He purposely choose someone that He knew would betray Him? It’s a given that our Lord knew He would have to be crucified to save humanity but it doesn’t seem feasible that the enemies of Jesus needed Judas in order to procure the capture of our Saviour. If Jesus’ enemies wanted Him that badly it seems logical they would have caught up with Him eventually and seized Him. The answer to the Judas mystery might be found at the Last Supper. Jesus instituted the ministerial priesthood at the Last Supper and since Judas was one of the chosen twelve and present at the Last Supper he would have to be considered a valid priest. Maybe, just maybe the memory of Judas lingers on because Jesus put him forth as a reminder to His Church that not every priest will be holy, not every priest will be faithful, and occasionally there will be some wolves among the sheepfold. If this is the reason, then it would certainly be significant today when considering the current wounds that have been inflicted upon the Church.

Jesus’ captors led Him away and took Him into the house of the high priest. Peter followed at a distance and is accused three times of being one who followed Jesus and knew Him. Peter denies it all three times and then the cock crowed thus making Jesus’ prediction come true: ‘I tell you, Peter, before the cock crows this day, you will deny three times that you know Me’. This scene is a reminder of something that perhaps we’ve all been guilty of at least one time in our life: ‘The Family Room verses the Locker Room’ -- behaving piously around pious people but afraid to express our love for Jesus when placed in a setting with people who might ridicule us for it. The Lord turned and looked at Peter and he began to weep bitterly. The Catechism refers to this look as a look of infinite mercy which drew tears of repentance from Peter (cf. CCC 1429).

Jesus is sent to Pontius Pilate who listens to the people’s false accusations against Jesus but Pilate believing that Jesus falls under Herod’s jurisdiction sends Jesus to him. Pilate was actually obeying a Roman law which forbade a governor to condemn anyone who did not fall under his jurisdiction. Herod was longing to see Jesus and wanted to see some sort of miracle performed by Him. Herod and his soldiers mocked Jesus which would make one conclude that Herod had no fears, suspicions or beliefs that Jesus was of divine origin. Herod sent Him back to Pilate. Pilate finds nothing in Jesus that is worthy of death plus he knew that if there was any crime committed, Herod would have seen to it that Jesus was punished. Pilate sees no evidence of a capital crime and so would rather have Jesus flogged and returned to His people. It was a customary Jewish practice to scourge those whose crimes were not worthy of death. The law in the Old Testament indicates that the number of lashes is not to exceed forty (cf. Deuteronomy 25:3). It should be noted, however, that the Latin Vulgate at this stage in this Gospel doesn’t explicitly make any reference to having Jesus flogged or scourged. The Latin translates Pilate’s words to mean: ‘I will chastise Him, therefore, and release Him’. Chastisement may imply flogging but it could possibly be another form of punishment permissible by Roman law. Regardless of the form of punishment, let us not forget that Jesus has done nothing wrong thus making any form of punishment unwarranted.

Pilate is attempting to take the middle road by neither completely sparing an innocent Victim nor seeing to it that justice is served at least as far as Christ’s accusers are concerned. Pilate, probably fearing some sort of a revolt, finally surrenders to the demands of the accusers and hands Jesus over to them. Notice that the text reads that Pilate handed Jesus over to His accusers for them to deal with Him as they wished; this political move spares Pilate of ever being accused of breaking Roman law. Barabbas is released from prison and is granted his freedom. To fulfil the will of the Father, Jesus came to take our place and we see indisputable evidence of this here with Jesus taking the place of Barabbas, a murderer and therefore the most hardened of sinners.

One of the themes that Saint Luke felt was important when writing his Gospel was the need to follow in Jesus’ footsteps as he expressed in this portion of the Gospel by writing that Simon, a Cyrenian, carried the Cross behind Jesus and then following it up with the words: ‘A large crowd of people followed Jesus, including many women who mourned and lamented Him’. Jesus’ words to the lamenting women can be confusing; He is warning them that even though His death is necessary for the salvation of humanity, many evils will still invade the world to the point that barren women will be called blessed because they won’t have to subject their children to these evils; and those who are subjected to it will plead to the mountains to fall on them and the hills to cover them. There’s some symbolism here but it is meant to show that our true joy and happiness cannot be supplied by the world because anything of the world is temporary and perhaps even deceiving. The ‘green wood’ is symbolic of virtuous and holy people of whom Jesus is the Emblem; and the ‘dry wood’ represents evil and the condemned since it is dry wood that can be cast into the fire. These are not easy words to listen to or accept, but they come from One Who not only speaks the truth but is the Truth.

Jesus is led to a place called Calvary or the Skull which is located a short distance from Jerusalem. It is called the Skull because it is where criminals were often beheaded. Legend has it that it is also where the remains of Adam are buried. Jesus came to take the place of fallen humanity and now on the Cross we see Him centre stage, surrounded by fallen humanity: two criminals crucified with Him, one on His left and one on His right, as well as all the onlookers who were sneering at Him and tempting Him to save Himself if He is the Christ. Next we see the unfathomable ocean of mercy that knows no depths when our Lord says: ‘Father, forgive them, they know not what they do’. This not only instructs us to forgive others but also reveals the need for intercessory prayer, not only for those who ask for our prayers but also for those who have harmed us. On the Cross Jesus is not only interceding for those who demanded and carried out His Crucifixion, but also for all of humanity -- past, present and future.

Saint Augustine summarizes that there are three dimensions to Jesus’ prayer on the Cross: ‘He prays for us as our Priest, prays in us as our Head, and is prayed to by us as our God’. On His Cross is the inscription, ‘This is the King of the Jews’. The true meaning of His Kingship is revealed only when He is raised high on the Cross because on the tree is the Son of Man Who came not to be served but to serve, and to give His Life as a ransom for many (cf. CCC 440).

Jesus promises Paradise to the one traditionally known as the good thief. He promises entry into Paradise on the very same day as the Crucifixion. It took Jesus three days to rise from the dead and then, according to the Acts of the Apostles (1:3), forty days later to ascend into heaven. This apparent inconsistency has led some of the saints to theologize about it like Saint Augustine who says that the soul of the good thief entered into heaven where Jesus was always present by His Divinity; Saint Cyril of Jerusalem says that the good thief was granted entrance even before the patriarchs and prophets; and Saint John Chrysostom believes that the good thief was actually the first person in all of humanity to enter into Paradise. Something else to consider is that when Jesus spoke the words ‘this day’ He was possibly referring to eternity where the element of time doesn’t exist.

With all the trials and struggles of this life, we are constantly coming to the cross -- but which thief are you? Do you complain about your cross and tell God to get you out of your predicament; or do you faithfully accept whatever comes, trusting that at the end of it all, Paradise awaits you? For most of us, the characteristics of both thieves have been exhibited from time-to-time. There are good days and bad days! The goal, of course, is to always be like the good thief, accepting the cross and trusting that our Lord shares it with us and He will ultimately give us eternal joy and peace.

Just before Jesus breathes His last He cries out: ‘Father into Your Hands I commend My Spirit’. The Church prays these very words in her ‘Night Prayer’ (Compline) just before retiring to bed. As the centurion witnessed what happened to Jesus he said: ‘Vere hic Homo iustus erat -- Indeed this was a just Man’. It’s difficult to speculate exactly what was on the centurion’s heart at this moment but the text does read that he glorified God. Now, this could mean that he believed in God but it could also mean that he didn’t believe in God but his words nevertheless were spoken under the guidance of the Holy Spirit, therefore glorifying God as well as exposing his words to God’s children until the end of time. Did the centurion believe that Jesus was the Son of God? Probably not -- it’s difficult to know for certain but not even the apostles at that time fully grasped the meaning of Jesus’ death; and so, it would be a stretch to suggest that the centurion comprehended this occurrence of such theological depth; plus it’s not likely that any bystander could ever believe that the Son of God could be killed. Almost certainly though, the centurion was extremely impressed with what he witnessed, watching a crucified Man asking His Father to forgive them because they know not what they do. Since Jesus did not return any insults or curse His executioners and blasphemers, the centurion must have seen Jesus minimally as a remarkably innocent and just Man.

How sad and abandoned the followers of Jesus must have felt when these events occurred. We have the luxury of knowing that it doesn’t end here. We have also been given an incredible gift because of these events, namely the Eucharist. The Catechism reminds us that in the Eucharist Christ gives us the very Body which He gave up for us on the Cross and the very Blood which He poured out for many for the forgiveness of sins (cf: CCC 1365). The Mass re-presents the Sacrifice on the Cross. Saint Pio of Pietrelcina, a stigmatist, and perhaps more affectionately known as Padre Pio, once said: ‘It would be easier for the earth to carry on without the sun than without the Holy Mass’.

Dolorosa et lacrimabilis es, Virgo Maria

A Carthusian writer wrote: ‘Mary is rich enough to repay us a thousand-fold for our patience in persevering in. . . devotions that have been arranged in her honour’.

Today is the Commemoration of the Compassion of the Blessed Virgin Mary. In ‘The Liturgical Year’ by Abbot Guéranger are these words:

On the mountain of the Sacrifice, as Mother she gave her Son, as Bride she offered herself together with Him; by her sufferings both as Bride and as Mother, she was the co-redemptress of the human race. This teaching and these recollections were deeply engraved on our hearts on that. . . feast of our Lady’s dolours which immediately preceded Holy Week.

Christ dieth now no more: and our Lady’s sufferings are over. Nevertheless the Passion of Christ is continued in His elect, in His Church. . . To this Passion of Christ’s Mystical Body, of which she is also Mother, Mary still contributes her compassion; how often her venerated images attested the fact, by miraculously shedding tears!

Ave, gratia plena!

At the Carthusian hour of Matins for the Solemnity of the Annunciation, twelve Readings are proclaimed. Eight of those twelve Readings are from Saint Gregory Thaumaturgus. Here’s what the monks heard from the saint of Neocæsarea who is sometimes referred to as Gregory the Wonderworker.

It is our duty to present to God, like sacrifices, all the festivals and first of all, the Annunciation to the holy Mother of God, when the angel called her ‘full of grace’! First of all wisdom and saving doctrine in the New Testament was this salutation, ‘Hail, full of grace’ (Luke 1:28) conveyed to us from the Father of lights. And this address, ‘Hail, full of grace’, God embraces the whole of human nature. ‘Hail, full of grace’ in the holy conception and in the glorious pregnancy, I bring you good tidings of great joy, which shall be to all people. See, then, dearly beloved, how the Lord has conferred upon us everywhere, and indivisibly, the joy which transcends all human thought.

While on earth, Mary was in possession of the incorruptible citizenship, and walked as such in all manner of virtues, and lived a life more excellent than the common human standard. The Word of the Eternal Father wanted to assume the flesh, and endue the perfect Man from her. Through the flesh sin entered into the world and death by sin. But the Incarnation condemns sin in the burying of the holy body of Mary; thus the tempter of sin is overcome. With the Incarnation, therewith also the beginning of the resurrection might be exhibited, and life eternal instituted in the world, and fellowship established for men with God the Father. Who will be able to explain the incomprehensible mystery? What shall we state and what shall be left in silence?

Gabriel was sent to the holy Virgin; the incorporeal was dispatched to her who in the body pursued the incorruptible conversation, and lived in purity and in virtues. And when he came to her, he first addressed her with the salutation, ‘Hail, full of grace, the Lord is with thee’. For you do what is worthy of joy indeed, since you have put on the vesture of purity, and are girt with the cincture of prudence. ‘Hail, full of grace’, for to your lot it has fallen to be the vehicle of celestial joy. ‘Hail, full of grace’, for through you joy is decreed for the whole creation, and the human race receives again by you its pristine dignity. ‘Hail, full of grace’, for in your arms the Creator of all things shall be carried. Mary was perplexed by these words; for she was inexperienced in all the addresses of men, and welcomed quiet, as the Mother of prudence and purity. And since she is a pure and Immaculate and stainless image herself, she shrank not in terror from the angelic apparition, like most of the prophets, as indeed true virginity has a kind of affinity and equality with the angels.

Then again the archangel addressed her with the announcement of a joy: ‘Fear not, Mary, for you have found favour with God’ (Luke 1:30). These words not only give you understanding that there is nothing to fear, but shows you the very key to the absence of all cause for fear. For through me all the heavenly powers hail you, the holy Virgin: rather, He Himself, Who is Lord of all the heavenly powers and of all creation, has selected you because you are holy and adorned with grace. Through your holy, chaste, pure, and undefiled womb the enlightening Pearl comes forth for the salvation of all the world. You are the most honourable, the purest, and the most pious of all human creatures. You have a mind whiter than the snow, and a body of pure gold refined in the crucible. Ezekiel saw you, which he has described in these terms: ‘And the likeness of the throne above them was as the appearance of a sapphire-stone: and above the throne it was as the likeness of a human, and as the appearance of amber; and within it there was, as it were, the likeness of fire round about’ (Ezekiel 1:26-27). Clearly, then, did the prophet behold in type Him Who was born of the holy virgin, whom you, O holy Virgin, would have had no strength to bear, had you not beamed forth for that time with all that is glorious and virtuous.

And with what words of praise, then, shall we describe her Virgin-dignity? With what indications and proclamations of praise shall we celebrate her stainless figure? With what spiritual song or word shall we honour her who is most glorious among the angels? She is planted in the house of God like a fruitful olive that the Holy Spirit overshadowed; and by her means are we called sons and heirs of the Kingdom of Christ. She is the ever-blooming paradise of incorruptibility, wherein is planted the tree that gives life, and that furnishes to all the fruits of immortality. Mary is the boast and glory of virgins, and the exultation of mothers. She is the sure support of the believing, and the helper of the pious. She is the vesture of light, and the domicile of virtue. She is the ever-flowing fountain, wherein the water of life sprang and produced the Lord's Incarnate manifestation. Mary is the monument of righteousness; and all who become lovers of her, and set their affections on virgin-like ingenuousness and purity, shall enjoy the grace of angels.

All who worthily observe the festival of the Annunciation to the Virgin Mary, the Mother of God, acquire as their recompense the fuller interest in the message, ‘Hail, full of grace’! It is our duty, therefore, to keep this feast, seeing that it has filled the whole world with joy and gladness. And let us keep it with psalms, and hymns, and spiritual songs. The Annunciation to the Virgin Mary, full of grace, has become for us the principle of all good, the admirable plan of salvation, the divine and excellent teaching of the Saviour. Thence rise the rays of the light of understanding upon us. Thence spring for us the fruits of wisdom and immortality, sending forth the clear pure streams of piety. Thence come to us the brilliant splendours of the treasures of divine knowledge. ‘For this is life eternal, that we may know the true God, and Jesus Christ Whom He has sent’ (John 17:3).

God in His goodness, when He saw the creature He Himself had formed now held by the power of death, did not turn away finally from him whom He had made in His own Image, but visited him in each generation. Manifesting Himself first of all among the patriarchs, and then proclaiming Himself in the law, and presenting the likeness of Himself in the prophets, He announced His plan of salvation. When the fullness of time had come for His glorious appearing, He sent beforehand the archangel Gabriel to bear the glad tidings to the Virgin Mary. And he came down from the ineffable powers above to the holy Virgin, and addressed her first of all with the salutation, ‘Hail, full of grace’. And when this word reached her, in the very moment of her hearing it, the Holy Spirit entered into the undefiled temple of the Virgin, and her spirit and her body were sanctified together. And nature stood opposite, and natural intercourse at a distance, beholding with amazement the Lord of nature, in a manner contrary to nature, or rather above nature, doing a miraculous work in the body. By the very weapons which the devil strove against us, Christ also saved us, taking to Himself our body, subject to suffering, in order that He might impart the greater grace to the being who was deficient in it. ‘And where sin abounded, grace did much more abound’ (Romans 5:20).

Your praise, O most holy Virgin, surpasses all praise, because God took Flesh and was born Man of you. To you every creature, of things in heaven, and things on earth, and things under the earth, gives you the offering of honour. You are indeed worthy of the throne of the cherubim and you shine as the very brightness of light in the high places of the kingdoms of intelligence. The Father, Who is without beginning, and Whose power you had overshadowing you, is glorified. The Son is worshipped, whom you bore according to the flesh; and where the Holy Spirit is praised, Who effected in your womb the generation of the mighty King. Through you, O full of grace, is the holy and consubstantial Trinity known throughout the world. Together with yourself, deem us also worthy to be made partakers of your perfect grace in Jesus Christ our Lord, with Whom, and with the Holy Spirit, be glory to the Father, now and ever, and unto the ages of the ages. Amen.