Today, March 6, we celebrate the feast of St. Colette. Saint Colette was born in 1381 in France as a miracle baby to parents who were in their sixties! Her parents prayed diligently to St. Nicholas for a miracle pregnancy ,and so they named her Nicollette, which got shortened to Colette. This is the first reason why she is a patron saint to couples wanting to conceive! She was known as a sweet, hard-working, quiet child. Her parents died when she was a teenager, and she gave her inheritance to the poor and joined to an order of sisters (nuns) When she was 21,she locked herself in a cell to spend her life in penance and prayer- but in 1406 ,she had a dream that she should reform the order of the Poor Clares. After four years as an anchoress, she left her cell( a tiny cell that had only one small window that looked into a church) and joined the Poor Clares, where she re-introduced the primitive Rule of St. Clare, with a particular emphasis on poverty. St. Colette went on to found 17 convents and a reform branch of the Order known as the Colettines. Miraculous healings were attributed to St. Colette, including the healing of a woman in labor and the recovery of a baby who was stillborn. She is considered a patron saint of childbirth, expectant mother’s, and sick children. Through her incredible life, we can learn how to surrender our lives to God St. Colette, Ora pro nobis
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March 2026
First Sorrowful Mystery – the Agony of Jesus in Gethsemane
Read the Gospel of St. Matthew 26:36-46
– Revised Standard Version, Second Catholic Edition
(The 15 minute Meditation is integral to the full practice of the
First Saturdays! It cannot be left out!)
Then Jesus went with them to a place called Gethsemane, and he said to
his disciples, “Sit here, while I go yonder and pray.” And taking with
him Peter and the two sons of Zebedee, he began to be sorrowful and
troubled. Then he said to them, “My soul is very sorrowful, even to
death; remain here, and watch with me.” And going a little farther he
fell on his face and prayed, “My Father, if it be possible, let this
cup pass from me; nevertheless, not as I will, but as thou wilt.” And
he came to the disciples and found them sleeping; and he said to
Peter, “So, could you not watch with me one hour? Watch and pray that
you may not enter into temptation; the spirit indeed is willing, but
the flesh is weak.” Again, for the second time, he went away and
prayed, “My Father, if this cannot pass unless I drink it, thy will be
done.” And again he came and found them sleeping, for their eyes were
heavy. So, leaving them again, he went away and prayed for the third
time, saying the same words. Then he came to the disciples and said to
them, “Are you still sleeping and taking your rest? Behold, the hour
is at hand, and the Son of man is betrayed into the hands of sinners.
Rise, let us be going; see, my betrayer is at hand.” (Matthew
26:36-46)
Meditation thoughts … By a father of the spiritual family of St. Philip Neri
After the Supper in the upper room Our Lord and the Apostles sang
psalms 113-118. These are the traditional hymns of Passover. When Our
Lord instituted the sacrament of his love, the words of Psalm 116 are
so striking: “I felt agony and dread. Then I called on the name of the
LORD, “O Lord, save my life!”
Then they move to the garden for a time of prayer. This is a great
reminder to us busy people that the Lord is present within us for 15
minutes after Holy Communion. Chatting, rushing to leave at the end of
Mass … how wrong are we? When Mass is ended we should stay and give
thanks.
St. Matthew describes that Our Lord “began to feel sorrow and
distress”. (26:37) This is also an expression of intense fear. He knew
well the Roman practice of punishment and death by execution on a
cross. Our Lord knew that He would have to suffer greatly to redeem
His sons and daughters. In order to do this, He took on sin and was
rejected by His own creation.
Fear is paralysing and lonely; it is a jail sentence of agony. We can
be rid of our fear, but we must surrender it to the Lord. We must
unburden ourselves through Confession and entrust ourselves to Our
Lady and the saints. Then we must take action, seek justice and get on
with our daily work, for fear would have us confined to our homes.
At the Mount of Olives, our Lord was overcome with fear, but He
embraced it. We know that our Lord has come to share our burdens, but
often we hold back, however, now we can place them once again in His
heart. His mercy heals and saves. It is our only path. A painful tooth
or a cut can be dealt with, physical illnesses bring much pain and
anguish, but a broken heart is much harder to fix. Remember, as St.
John says, “perfect love casts out fear,” so bring your broken hearts
to the Altar.
Questions to ponder … By a sister of the spiritual family of the
sisters of Mary Morning Star
Jesus took along Peter and the two sons of Zebedee, and began to feel
sorrow and distress. Do we accept Jesus’ invitation to Peter, John and
James, His chosen friends? Do we accept to be like them not only to
witness His Transfiguration but also to keep watch with Him during His
Agony?
In our own “agonies”, in our trials, sufferings, challenges, do we
imitate Our Lord trying to be alone with the Father, surrendering
everything to Him? My Father, if it is possible, let this cup pass
from me… Do we act like Him not just once, not just twice, but three
times indefinitely?
Behold the Hour is at hand, and the son of man is betrayed in the
hands of sinners. Rise, let us be going…
We are sinners and yet, Our Lord keeps choosing us and lived his
Agony, Passion, Death and Resurrection to save us. During this Lenten
season, are we seeking enough Our Lady’s help and protection to run
away from sin, and to rise with Jesus and embrace with Him the journey
to Calvary?
Please note that you need to be flexible and creative in how you use
this Meditation text & Reflective Questions. The full text is helpful
to individuals – however – if you are leading it amidst a group, for
just 15 minutes, the leader will need to decide how much of it to use.
It may be, that just the Scripture and the questions to ponder, be
used, interspersed with silence. If you have longer than 15 minutes
then divide the meditation up, interspersed with silence. It is
important to allow silence to give the Lord the space to speak to each
person’s heart. Where possible give each person a printed copy.
Important and consoling words from Our Blessed Lady –
“Don’t lose heart. I will never forsake you. My Immaculate Heart will
be your refuge and the way that will lead you to God.” “If what I say
to you is done, many souls will be saved and there will be peace.”
Our Blessed Lord detailed the intention of each of the Five First
Saturdays, which are to make reparation for offences and blasphemies
directed at wounding Our Lady’s Immaculate Heart:
1st – In Reparation for attacks against her Immaculate Conception
2nd – For attacks against her Perpetual Virginity
3rd – For refusal to recognise that she is the Mother of God
4th – For instilling indifference and hatred towards her in children
5th – For insults directed against her sacred images – ridicule, and
the infliction
of damage to them.
Take note!
April First Saturday is Holy Saturday (April 4th 2026) and hence the
Sacred Triduum takes precedence. We can undertake our First Saturday
devotions privately.
Act of Consecration to the Immaculate Heart of Mary
O Mary, Virgin most powerful and Mother of Mercy, Queen of Heaven and
Refuge of Sinners,
we consecrate ourselves to thy Immaculate Heart.
We consecrate to thee our very being and our whole life: all that we
have, all that we love, all that we are.
To thee we give our bodies, our hearts, and our souls; to thee we give
our homes, our families and our country. We desire that all that is in
us and around us may belong to thee and may share in the benefits of
thy motherly blessing.
And, that this act of consecration may be truly fruitful and lasting,
we renew this day at thy feet the promises of our Baptism and
Confirmation.
We pledge ourselves to profess courageously and at all times the
truths of our holy Faith, and to live as befits Catholics, who are
submissive to all directions of the Pope and the bishops in communion
with him.
We pledge ourselves to keep the Commandments of God and His Church, in
particular to keep holy the Lord’s Day.
We pledge ourselves to make the consoling practices of the Christian
religion, and above all, Holy Communion, an important part of our
lives, in so far as we shall be able to do. Finally, we promise thee,
O glorious Mother of God and loving Mother of all, to devote ourselves
wholeheartedly to the spreading of devotion to thy Immaculate Heart,
in order to hasten and assure, through the queenly rule of thy
Immaculate Heart, the coming of the kingdom of the Sacred Heart of thy
adorable Son, in our own hearts and in those of all people, in our
country, and in all the world, as in Heaven, so on earth. Amen. Prayed
Invite your friends to discover this publication
Shirley also prays “First Saturdays – 5 Days that change the world!”.
Would you like to pray for his intention?
Jesus, help Derek stop drinking, keep his job and rebuild life. Heal
Spencer’s thyroid, settle legal issues kindly and keep us safe, at
peace and healthy. Amen.I pray for this intention
Mysteriet bakom den heliga bägaren
Tänk dig en bägare som inte bara rymmer vin, utan även evigt liv,
andlig upplysning och hela mänsklighetens hopp. Den heliga bägaren –
också känd som den heliga Graalen – har sedan medeltiden varit föremål
för legender, jakter, mysterier och mytologi. Den dyker upp i
berättelser om riddare, i kyrkliga traditioner, i populärkultur och i
konspirationsteorier. Och ja – det sägs till och med att du kan se den
i verkligheten i ett kapell i Spanien.
InnehållsförteckningVad är egentligen den heliga bägaren?
Den heliga bägaren beskrivs i grunden som den kalk Jesus använde under
den sista måltiden. Det var i denna bägare han delade vin med
lärjungarna – symbolen för sitt blod. Vissa traditioner säger också
att bägaren användes för att samla upp hans blod efter korsfästelsen.
Den tros vara fylld av gudomlig kraft, och de som söker den gör det
inte bara för att hitta en relik, utan för att finna mening, sanning
och kanske till och med odödlighet.Två traditioner – två heliga bärare
Legenderna om vad som hände med bägaren efter Jesu död är många, men
två av dem sticker ut. Den ena berättar att Josef av Arimatea, som
enligt Bibeln fick ta ner Jesus från korset, samlade upp hans blod i
bägaren och tog med sig den till England. Där ska han ha gömt den i
Glastonbury, på den mytomspunna kullen Glastonbury Tor.
Den andra traditionen pekar i stället mot Spanien. Här finns det en
bägare av mörkröd agat i Valencias katedral, som Vatikanen har godkänt
som den äkta. Ovandelen anses vara från Palestina, tillverkad före vår
tideräknings början. Att den verkligen skulle vara den heliga bägaren
kan förstås inte bevisas – men det hindrar inte tusentals besökare
från att flockas dit varje år.Den heliga bägaren i riddarlegender och
populärkultur
Under medeltiden växte legenden om bägaren till något mycket större än
bara en historisk relik. Den blev en symbol för riddarnas högsta mål –
att nå andlig fullkomning. I sagor om kung Arthur och riddarna kring
det runda bordet återkommer jakten på bägaren som ett test av mod,
dygd och tro.
Den mest kända berättelsen kommer från Chrétien de Troyes på
1100-talet, där hjälten Perceval söker efter graalen. Senare skrev den
tyske poeten Wolfram von Eschenbach en egen version – Parzival – som
inspirerade Richard Wagners opera Parsifal. I dessa berättelser är det
inte tillräckligt att bara hitta bägaren – du måste också vara värdig
den.
Även i modern tid dyker graalen upp gång på gång. Från Indiana Jones
och det sista korståget till Da Vinci-koden och Monty Pythons galna
riddare. Alla älskar en bra skattjakt, och ingen skatt är mer mystisk
än den heliga bägaren.Den heliga bägaren som symbol
Bägaren i sig är inte alltid det viktiga. I många berättelser är den
heliga bägaren en symbol för något mycket större. Det kan vara renhet,
nåd, gudomlig kärlek eller andlig upplysning. Att söka bägaren blir
ett sätt att söka sig själv, eller en högre sanning.
I tarotkorten symboliserar esset i bägare ett överflöd av känslor,
kärlek och andlighet. Vatten som flödar över från bägaren visar på en
öppenhet för det undermedvetna och gudomliga.
Och i vissa moderna teorier är själva bägaren inte ens ett föremål –
utan en metafor för Maria Magdalena och det så kallade ”kungliga
blodet”, något som exempelvis lyfts i romanen Da Vinci-koden.Tre olika
teorier om bägarens plats
Legenderna om var den heliga bägaren finns är många, men här är tre
teorier som ofta nämns:
Glastonbury, England – Josef av Arimatea gömde bägaren i en grotta
under Glastonbury Tor.
Rom, Italien – Lärjungen Petrus tog med bägaren till Rom där den
användes av påvar i flera hundra år.
Valencia, Spanien – Diakonen Laurentius smugglade bägaren till sin
hemstad Huesca, och den flyttades så småningom till Valencia där den
nu visas upp.
Det finns även en fjärde teori om att Tempelriddarna flyttade bägaren
från England till Spanien, för att skydda den från
förföljelse.Tempelriddare och andra väktare
Tempelherreorden, en mäktig kristen riddarorden under medeltiden, sägs
ha haft i uppdrag att skydda heliga föremål – däribland den heliga
bägaren. När orden förföljdes och upplöstes i början av 1300-talet,
påstås det att riddarna gömde undan sina skatter i olika delar av
Europa.
Enligt vissa teorier smugglades bägaren till Pyrenéerna, där den
gömdes i kloster och förvarades i flera hundra år innan den hamnade i
händerna på kungarna av Aragonien.Hur bägaren fick sitt guldbelagt
yttre
Den bägare som finns i Valencia idag är långt ifrån enkel till
utseendet. Men det är bara ovandelen som anses vara originalet. Under
1100-talet satte man fast den i en fot av guld och dekorerade med
ädelstenar, för att skydda den – och kanske också för att förvilla.
Kanske tänkte man att ingen skulle tro att en helig bägare kunde vara
så påkostad, och därmed låta bli att stjäla den?Vad säger forskningen?
Vetenskapligt kan man säga så här: ovandelen av bägaren i Valencia är
gjord av mörkröd agat, ett material som var vanligt för judiska
rituella kärl i Palestina omkring Jesu tid. Det gör det i alla fall
möjligt att den fanns i Jerusalem år 33 e.Kr.
Men någon absolut bekräftelse finns inte. Forskare lämnar ofta frågan
öppen. Tron – och berättelsen – får avgöra resten.Vad bägaren sägs
kunna göra
Legenderna kring den heliga bägaren inkluderar ofta fantastiska
egenskaper. Bägaren sägs:
Kunna ge evigt liv
Ha helande krafter
Frambesvärja mat och dryck
Vara en källa till andlig visdom
Annons
Integritetsinställningar
Enligt vissa berättelser kommer en duva varje långfredag och lägger en
oblat på bägaren, vilket återställer dess kraft. Det andliga blir
konkret, och mystiken blir en årlig ritual.
Cup or Chalice?
The Large Implications of a Small Change
John R. Donahue
May 21, 2012
U.S. Catholicism
Please email comments to letters@commonwealmagazine.org.
Six months after the imposition of the new English edition of the
Roman Missal, the volume of dissatisfaction has moderated. People seem
resigned to the wooden and literal translations (“people of good
will,” “enter under my roof”), archaic vocabulary (“dewfall,”
“consubstantial,” “oblation”), and inflated language of prayer (“holy
and unblemished,” “graciously grant,” “paying their homage”). Such
language, so different from the plainspoken words of Jesus in prayer
and parable, is in contrast to the directive of the Constitution on
the Sacred Liturgy of Vatican II: “In this restoration [of the
liturgy], both texts and rites should be drawn up so that they express
more clearly the holy things which they signify; the Christian people,
so far as possible, should be enabled to understand them with ease and
to take part in them fully, actively, and as befits a community.” We
have also become accustomed to hearing presiders stumble over the
convoluted syntax of the prayers and watching them hurriedly turning
pages as they wend their way through the labyrinthine new missals.
Yet, there is one new expression that involves a significant
translation error with serious implications for a proper understanding
of the Last Supper as a Passover meal, along with implications for
continued Jewish-Christian understanding. In the final analysis, it
enshrines poor pastoral theology in the Sunday liturgy.
“Traduttore, Traditore”
All translators are familiar with the caution that translations often
distort or even betray the nuances of the original language. This is
dramatically true in the substitution of the term “chalice” for “cup”
in the words of institution in the Eucharistic prayer from the 1970
missal approved by Pope Paul VI:
When supper was ended he took the cup [chalice].
Again he gave you thanks and praise,
Gave the cup [chalice] to his disciples, and said:
Take this, all of you and drink from it;
This is the cup [chalice] of my blood,
The blood of the new and everlasting covenant.
It will be shed for you and for all
So that sins may be forgiven.
Do this in memory of me.
In the Greek original of all the New Testament accounts of the Last
Supper, after the blessing of the bread, Jesus takes a cup (potērion)
and says that this is the blood of the new covenant (Mark and
Matthew), or “this cup which is poured out for you is the new covenant
in my blood” (Luke) and “this cup is the new covenant in my blood” (1
Cor 11:25). Though Hellenistic Greek had a word—kylix (the basis of
the Latin calix)—that suggests a larger ceremonial vessel often used
in religious rites, the New Testament authors chose potērion, the
normal term for an ordinary drinking cup in daily life.
Annons
Integritetsinställningar
When St. Jerome translated the New Testament from Greek to Latin he
chose the Latin term calix (from which “chalice” derives) to translate
potērion, but he did not intend it to mean a liturgical vessel. In
both the secular Latin of the time and in Jerome’s translation of the
Scriptures, the term calix meant primarily an ordinary drinking cup.
In Matt 10:42 Jesus says, “And whoever gives only a cup of cold water
to one of these little ones to drink because he is a disciple—amen, I
say to you, he will surely not lose his reward.” While the original
Greek has potērion for “cup” of cold water, the Latin translation
reads “calicem aquae frigidae.” Given the context it would be absurd
to translate this “a chalice of cold water.” Similarly, to translate
“my cup overflows” in Psalm 23:5 (Vulgate 22:5) as “my chalice
overflows” would be ludicrous.
Although there were early translations of the Bible into English
beginning with Venerable Bede, John Wycliffe (1328–84) is credited
with the first complete translation of the Latin Vulgate, and here the
translation of Jesus’ action over the wine (Matt 27:26) reads “And he
took the cuppe,” while the earliest English translation of Mark 14:23
from the Greek, by William Tyndale (1494–1536), reads, “And he toke
the cup gave thankes and gave it to them.” Simply put, in neither
Jerome’s translation of the Greek into Latin nor early translations of
the Latin into English nor the early Greek translations into English
was “chalice” treated as a proper translation of the words of Jesus at
the Last Supper. “Chalice” was first substituted for “cup” in the
Catholic Douay-Rheims translation from the Latin (1582–1609), where it
functioned as a post-Tridentine marker of Catholicism against
Protestantism—a role it may again assume.
The Last Supper as a Passover Meal
The words of Jesus shape the context of our Eucharistic liturgy today.
Jesus sends his disciples to find a place where “I may eat the
Passover with my disciples” (Mark 14:12–14). The narrative of Jesus at
table with the disciples is portrayed by the evangelists as a Passover
meal that highlights clear elements of the traditional Jewish Passover
celebration (see 1 Cor 5:7, “Christ our Paschal lamb has been
sacrificed”). Though no mention is made of the central act of eating
the sacrificial lamb, the blessing, breaking, and eating of the bread
and the blessing and drinking of the wine have clear parallels in the
Jewish feast. Again of particular concern is the rendering of potērion
as “chalice.” The key point is that the liturgy describes Jesus after
the supper taking a cup, giving it to the disciples, and saying,
“Take this, all of you and drink from it;
This is the cup [chalice] of my blood.”
Though scholars differ about certain details, we know the Jewish
celebration of Passover involved prayers and blessings over four cups
of wine, two drunk before or during the main course and two after the
meal. The third cup, “the cup of blessing” after the meal, is the cup
in our Eucharistic prayers today, “when supper was ended.” St. Paul
notes explicitly that it was “after the meal” (1 Cor 11:24) and
earlier writes, “The cup of blessing that we bless, is it not a
participation in the blood of Christ?” (1 Cor 10:16).
The cup that Jesus drank after the meal therefore evokes memories of
the Jewish Passover ritual. To call this cup a “chalice” disguises the
relation of the Christian Eucharist to an anamnesis (enacted memorial)
of the Paschal Meal celebrated by the Jewish Jesus as he approached
his suffering and death. The events surrounding the Passion of Jesus
have caused great difficulties and sorrow in Jewish-Christian
relations. The suppression of the memory of the Jewishness of Jesus in
the Christian Eucharist is another example of “de-Judaizing” Jesus,
and will erect another barrier to appreciation of our Jewish heritage,
to mutual understanding, and to a proper liturgical catechesis.
Annons
Integritetsinställningar
Challenges to Pastoral Theology and Pastoral Care
Among the achievements of the Second Vatican Council, especially in
the Dogmatic Constitution on Revelation (Dei verbum), was a renewed
focus on Scripture as, in St. Jerome’s words, “the soul of theology.”
In the life of the church, people were encouraged to “gladly put
themselves in touch with the sacred text itself, whether it is through
the liturgy, rich in the divine Word or through devotional reading, or
through instructions suitable for the purpose and other aids”
(emphasis mine). In the apostolic constitution Missale Romanum (1969),
Pope Paul VI noted that the “formulas of consecration have been
restored to a purer form reflective of the biblical sources” (Annibale
Bugnini, The Reform of the Liturgy 1948–1975). In the decades since
the council, through exposure to the liturgy in the vernacular and
through opportunities at all levels for deepening knowledge of
Scripture, Catholics have become a Bible-reading, Bible-praying
church. The traditional representation of the book as the symbol of
Protestantism and of the chalice as a symbol of Catholicism had
virtually disappeared. Is it now making a comeback?
The introduction of the English word “chalice” at the most solemn
moment of the liturgy not only obscures the original biblical and
historical context of the event but also evokes an image of Jesus that
distances him from the disciples of his own day and of ours. In
contemporary English a “chalice” is a liturgical vessel, and people
are likely to think of gold or jewel-encrusted chalices found in
museums or seen in artistic portrayals. At the Last Supper, Jesus was
a Jewish layman using the drinking cups of the world around him, which
were to bear the deepest mystery of his life. “Chalice” obscures this
transformation of the ordinary by the power of God and distances the
celebration from the lives of the participants. Indeed in the new
translation of the Roman Missal, the priest says “This is the chalice
of my blood,” but one of the optional responses for the people is,
“When we eat this bread and drink this cup, we proclaim your death, O
Lord, until you come again.” Chalices are for priests; cups for
laypeople. This suggests a return to the understanding of a priest as
a sacral person separated from the community rather than offering the
Eucharist as a member of “the Body of Christ.” Finally, I often
celebrate liturgy among parents who, like many others, are instructing
young children in the meaning of the Mass. They have told me that some
of the arcane language in the new translations has made their efforts
to explain what Jesus was doing at the Last Supper more difficult. The
reference to a “chalice” has proven especially confusing.
Throughout history changes in the liturgy arose from the faith and
practice of the people (“from below”) and from decisions of church
leaders (“from above”). I can only hope that “cup” will again rise up
to replace “chalice.”
March 2026
First Sorrowful Mystery – the Agony of Jesus in Gethsemane
Read the Gospel of St. Matthew 26:36-46
– Revised Standard Version, Second Catholic Edition
(The 15 minute Meditation is integral to the full practice of the
First Saturdays! It cannot be left out!)
Then Jesus went with them to a place called Gethsemane, and he said to
his disciples, “Sit here, while I go yonder and pray.” And taking with
him Peter and the two sons of Zebedee, he began to be sorrowful and
troubled. Then he said to them, “My soul is very sorrowful, even to
death; remain here, and watch with me.” And going a little farther he
fell on his face and prayed, “My Father, if it be possible, let this
cup pass from me; nevertheless, not as I will, but as thou wilt.” And
he came to the disciples and found them sleeping; and he said to
Peter, “So, could you not watch with me one hour? Watch and pray that
you may not enter into temptation; the spirit indeed is willing, but
the flesh is weak.” Again, for the second time, he went away and
prayed, “My Father, if this cannot pass unless I drink it, thy will be
done.” And again he came and found them sleeping, for their eyes were
heavy. So, leaving them again, he went away and prayed for the third
time, saying the same words. Then he came to the disciples and said to
them, “Are you still sleeping and taking your rest? Behold, the hour
is at hand, and the Son of man is betrayed into the hands of sinners.
Rise, let us be going; see, my betrayer is at hand.” (Matthew
26:36-46)
Meditation thoughts … By a father of the spiritual family of St. Philip Neri
After the Supper in the upper room Our Lord and the Apostles sang
psalms 113-118. These are the traditional hymns of Passover. When Our
Lord instituted the sacrament of his love, the words of Psalm 116 are
so striking: “I felt agony and dread. Then I called on the name of the
LORD, “O Lord, save my life!”
Then they move to the garden for a time of prayer. This is a great
reminder to us busy people that the Lord is present within us for 15
minutes after Holy Communion. Chatting, rushing to leave at the end of
Mass … how wrong are we? When Mass is ended we should stay and give
thanks.
St. Matthew describes that Our Lord “began to feel sorrow and
distress”. (26:37) This is also an expression of intense fear. He knew
well the Roman practice of punishment and death by execution on a
cross. Our Lord knew that He would have to suffer greatly to redeem
His sons and daughters. In order to do this, He took on sin and was
rejected by His own creation.
Fear is paralysing and lonely; it is a jail sentence of agony. We can
be rid of our fear, but we must surrender it to the Lord. We must
unburden ourselves through Confession and entrust ourselves to Our
Lady and the saints. Then we must take action, seek justice and get on
with our daily work, for fear would have us confined to our homes.
At the Mount of Olives, our Lord was overcome with fear, but He
embraced it. We know that our Lord has come to share our burdens, but
often we hold back, however, now we can place them once again in His
heart. His mercy heals and saves. It is our only path. A painful tooth
or a cut can be dealt with, physical illnesses bring much pain and
anguish, but a broken heart is much harder to fix. Remember, as St.
John says, “perfect love casts out fear,” so bring your broken hearts
to the Altar.
Questions to ponder … By a sister of the spiritual family of the
sisters of Mary Morning Star
Jesus took along Peter and the two sons of Zebedee, and began to feel
sorrow and distress. Do we accept Jesus’ invitation to Peter, John and
James, His chosen friends? Do we accept to be like them not only to
witness His Transfiguration but also to keep watch with Him during His
Agony?
In our own “agonies”, in our trials, sufferings, challenges, do we
imitate Our Lord trying to be alone with the Father, surrendering
everything to Him? My Father, if it is possible, let this cup pass
from me… Do we act like Him not just once, not just twice, but three
times indefinitely?
Behold the Hour is at hand, and the son of man is betrayed in the
hands of sinners. Rise, let us be going…
We are sinners and yet, Our Lord keeps choosing us and lived his
Agony, Passion, Death and Resurrection to save us. During this Lenten
season, are we seeking enough Our Lady’s help and protection to run
away from sin, and to rise with Jesus and embrace with Him the journey
to Calvary?
Please note that you need to be flexible and creative in how you use
this Meditation text & Reflective Questions. The full text is helpful
to individuals – however – if you are leading it amidst a group, for
just 15 minutes, the leader will need to decide how much of it to use.
It may be, that just the Scripture and the questions to ponder, be
used, interspersed with silence. If you have longer than 15 minutes
then divide the meditation up, interspersed with silence. It is
important to allow silence to give the Lord the space to speak to each
person’s heart. Where possible give each person a printed copy.
Important and consoling words from Our Blessed Lady –
“Don’t lose heart. I will never forsake you. My Immaculate Heart will
be your refuge and the way that will lead you to God.” “If what I say
to you is done, many souls will be saved and there will be peace.”
Our Blessed Lord detailed the intention of each of the Five First
Saturdays, which are to make reparation for offences and blasphemies
directed at wounding Our Lady’s Immaculate Heart:
1st – In Reparation for attacks against her Immaculate Conception
2nd – For attacks against her Perpetual Virginity
3rd – For refusal to recognise that she is the Mother of God
4th – For instilling indifference and hatred towards her in children
5th – For insults directed against her sacred images – ridicule, and
the infliction
of damage to them.
Take note!
April First Saturday is Holy Saturday (April 4th 2026) and hence the
Sacred Triduum takes precedence. We can undertake our First Saturday
devotions privately.
Act of Consecration to the Immaculate Heart of Mary
O Mary, Virgin most powerful and Mother of Mercy, Queen of Heaven and
Refuge of Sinners,
we consecrate ourselves to thy Immaculate Heart.
We consecrate to thee our very being and our whole life: all that we
have, all that we love, all that we are.
To thee we give our bodies, our hearts, and our souls; to thee we give
our homes, our families and our country. We desire that all that is in
us and around us may belong to thee and may share in the benefits of
thy motherly blessing.
And, that this act of consecration may be truly fruitful and lasting,
we renew this day at thy feet the promises of our Baptism and
Confirmation.
We pledge ourselves to profess courageously and at all times the
truths of our holy Faith, and to live as befits Catholics, who are
submissive to all directions of the Pope and the bishops in communion
with him.
We pledge ourselves to keep the Commandments of God and His Church, in
particular to keep holy the Lord’s Day.
We pledge ourselves to make the consoling practices of the Christian
religion, and above all, Holy Communion, an important part of our
lives, in so far as we shall be able to do. Finally, we promise thee,
O glorious Mother of God and loving Mother of all, to devote ourselves
wholeheartedly to the spreading of devotion to thy Immaculate Heart,
in order to hasten and assure, through the queenly rule of thy
Immaculate Heart, the coming of the kingdom of the Sacred Heart of thy
adorable Son, in our own hearts and in those of all people, in our
country, and in all the world, as in Heaven, so on earth. Amen. Prayed
Invite your friends to discover this publication
Shirley also prays “First Saturdays – 5 Days that change the world!”.
Would you like to pray for his intention?
Jesus, help Derek stop drinking, keep his job and rebuild life. Heal
Spencer’s thyroid, settle legal issues kindly and keep us safe, at
peace and healthy. Amen.I pray for this intention
Mysteriet bakom den heliga bägaren
Tänk dig en bägare som inte bara rymmer vin, utan även evigt liv,
andlig upplysning och hela mänsklighetens hopp. Den heliga bägaren –
också känd som den heliga Graalen – har sedan medeltiden varit föremål
för legender, jakter, mysterier och mytologi. Den dyker upp i
berättelser om riddare, i kyrkliga traditioner, i populärkultur och i
konspirationsteorier. Och ja – det sägs till och med att du kan se den
i verkligheten i ett kapell i Spanien.
InnehållsförteckningVad är egentligen den heliga bägaren?
Den heliga bägaren beskrivs i grunden som den kalk Jesus använde under
den sista måltiden. Det var i denna bägare han delade vin med
lärjungarna – symbolen för sitt blod. Vissa traditioner säger också
att bägaren användes för att samla upp hans blod efter korsfästelsen.
Den tros vara fylld av gudomlig kraft, och de som söker den gör det
inte bara för att hitta en relik, utan för att finna mening, sanning
och kanske till och med odödlighet.Två traditioner – två heliga bärare
Legenderna om vad som hände med bägaren efter Jesu död är många, men
två av dem sticker ut. Den ena berättar att Josef av Arimatea, som
enligt Bibeln fick ta ner Jesus från korset, samlade upp hans blod i
bägaren och tog med sig den till England. Där ska han ha gömt den i
Glastonbury, på den mytomspunna kullen Glastonbury Tor.
Den andra traditionen pekar i stället mot Spanien. Här finns det en
bägare av mörkröd agat i Valencias katedral, som Vatikanen har godkänt
som den äkta. Ovandelen anses vara från Palestina, tillverkad före vår
tideräknings början. Att den verkligen skulle vara den heliga bägaren
kan förstås inte bevisas – men det hindrar inte tusentals besökare
från att flockas dit varje år.Den heliga bägaren i riddarlegender och
populärkultur
Under medeltiden växte legenden om bägaren till något mycket större än
bara en historisk relik. Den blev en symbol för riddarnas högsta mål –
att nå andlig fullkomning. I sagor om kung Arthur och riddarna kring
det runda bordet återkommer jakten på bägaren som ett test av mod,
dygd och tro.
Den mest kända berättelsen kommer från Chrétien de Troyes på
1100-talet, där hjälten Perceval söker efter graalen. Senare skrev den
tyske poeten Wolfram von Eschenbach en egen version – Parzival – som
inspirerade Richard Wagners opera Parsifal. I dessa berättelser är det
inte tillräckligt att bara hitta bägaren – du måste också vara värdig
den.
Även i modern tid dyker graalen upp gång på gång. Från Indiana Jones
och det sista korståget till Da Vinci-koden och Monty Pythons galna
riddare. Alla älskar en bra skattjakt, och ingen skatt är mer mystisk
än den heliga bägaren.Den heliga bägaren som symbol
Bägaren i sig är inte alltid det viktiga. I många berättelser är den
heliga bägaren en symbol för något mycket större. Det kan vara renhet,
nåd, gudomlig kärlek eller andlig upplysning. Att söka bägaren blir
ett sätt att söka sig själv, eller en högre sanning.
I tarotkorten symboliserar esset i bägare ett överflöd av känslor,
kärlek och andlighet. Vatten som flödar över från bägaren visar på en
öppenhet för det undermedvetna och gudomliga.
Och i vissa moderna teorier är själva bägaren inte ens ett föremål –
utan en metafor för Maria Magdalena och det så kallade ”kungliga
blodet”, något som exempelvis lyfts i romanen Da Vinci-koden.Tre olika
teorier om bägarens plats
Legenderna om var den heliga bägaren finns är många, men här är tre
teorier som ofta nämns:
Glastonbury, England – Josef av Arimatea gömde bägaren i en grotta
under Glastonbury Tor.
Rom, Italien – Lärjungen Petrus tog med bägaren till Rom där den
användes av påvar i flera hundra år.
Valencia, Spanien – Diakonen Laurentius smugglade bägaren till sin
hemstad Huesca, och den flyttades så småningom till Valencia där den
nu visas upp.
Det finns även en fjärde teori om att Tempelriddarna flyttade bägaren
från England till Spanien, för att skydda den från
förföljelse.Tempelriddare och andra väktare
Tempelherreorden, en mäktig kristen riddarorden under medeltiden, sägs
ha haft i uppdrag att skydda heliga föremål – däribland den heliga
bägaren. När orden förföljdes och upplöstes i början av 1300-talet,
påstås det att riddarna gömde undan sina skatter i olika delar av
Europa.
Annons
Integritetsinställningar
Enligt vissa teorier smugglades bägaren till Pyrenéerna, där den
gömdes i kloster och förvarades i flera hundra år innan den hamnade i
händerna på kungarna av Aragonien.Hur bägaren fick sitt guldbelagt
yttre
Den bägare som finns i Valencia idag är långt ifrån enkel till
utseendet. Men det är bara ovandelen som anses vara originalet. Under
1100-talet satte man fast den i en fot av guld och dekorerade med
ädelstenar, för att skydda den – och kanske också för att förvilla.
Kanske tänkte man att ingen skulle tro att en helig bägare kunde vara
så påkostad, och därmed låta bli att stjäla den?Vad säger forskningen?
Vetenskapligt kan man säga så här: ovandelen av bägaren i Valencia är
gjord av mörkröd agat, ett material som var vanligt för judiska
rituella kärl i Palestina omkring Jesu tid. Det gör det i alla fall
möjligt att den fanns i Jerusalem år 33 e.Kr.
Men någon absolut bekräftelse finns inte. Forskare lämnar ofta frågan
öppen. Tron – och berättelsen – får avgöra resten.Vad bägaren sägs
kunna göra
Legenderna kring den heliga bägaren inkluderar ofta fantastiska
egenskaper. Bägaren sägs:
Kunna ge evigt liv
Ha helande krafter
Frambesvärja mat och dryck
Vara en källa till andlig visdom
Enligt vissa berättelser kommer en duva varje långfredag och lägger en
oblat på bägaren, vilket återställer dess kraft. Det andliga blir
konkret, och mystiken blir en årlig ritual.
Cup or Chalice?
The Large Implications of a Small Change
John R. Donahue
May 21, 2012
U.S. Catholicism
Please email comments to letters@commonwealmagazine.org.
Six months after the imposition of the new English edition of the
Roman Missal, the volume of dissatisfaction has moderated. People seem
resigned to the wooden and literal translations (“people of good
will,” “enter under my roof”), archaic vocabulary (“dewfall,”
“consubstantial,” “oblation”), and inflated language of prayer (“holy
and unblemished,” “graciously grant,” “paying their homage”). Such
language, so different from the plainspoken words of Jesus in prayer
and parable, is in contrast to the directive of the Constitution on
the Sacred Liturgy of Vatican II: “In this restoration [of the
liturgy], both texts and rites should be drawn up so that they express
more clearly the holy things which they signify; the Christian people,
so far as possible, should be enabled to understand them with ease and
to take part in them fully, actively, and as befits a community.” We
have also become accustomed to hearing presiders stumble over the
convoluted syntax of the prayers and watching them hurriedly turning
pages as they wend their way through the labyrinthine new missals.
Yet, there is one new expression that involves a significant
translation error with serious implications for a proper understanding
of the Last Supper as a Passover meal, along with implications for
continued Jewish-Christian understanding. In the final analysis, it
enshrines poor pastoral theology in the Sunday liturgy.
“Traduttore, Traditore”
All translators are familiar with the caution that translations often
distort or even betray the nuances of the original language. This is
dramatically true in the substitution of the term “chalice” for “cup”
in the words of institution in the Eucharistic prayer from the 1970
missal approved by Pope Paul VI:
When supper was ended he took the cup [chalice].
Again he gave you thanks and praise,
Gave the cup [chalice] to his disciples, and said:
Take this, all of you and drink from it;
This is the cup [chalice] of my blood,
The blood of the new and everlasting covenant.
It will be shed for you and for all
So that sins may be forgiven.
Do this in memory of me.
In the Greek original of all the New Testament accounts of the Last
Supper, after the blessing of the bread, Jesus takes a cup (potērion)
and says that this is the blood of the new covenant (Mark and
Matthew), or “this cup which is poured out for you is the new covenant
in my blood” (Luke) and “this cup is the new covenant in my blood” (1
Cor 11:25). Though Hellenistic Greek had a word—kylix (the basis of
the Latin calix)—that suggests a larger ceremonial vessel often used
in religious rites, the New Testament authors chose potērion, the
normal term for an ordinary drinking cup in daily life.
When St. Jerome translated the New Testament from Greek to Latin he
chose the Latin term calix (from which “chalice” derives) to translate
potērion, but he did not intend it to mean a liturgical vessel. In
both the secular Latin of the time and in Jerome’s translation of the
Scriptures, the term calix meant primarily an ordinary drinking cup.
In Matt 10:42 Jesus says, “And whoever gives only a cup of cold water
to one of these little ones to drink because he is a disciple—amen, I
say to you, he will surely not lose his reward.” While the original
Greek has potērion for “cup” of cold water, the Latin translation
reads “calicem aquae frigidae.” Given the context it would be absurd
to translate this “a chalice of cold water.” Similarly, to translate
“my cup overflows” in Psalm 23:5 (Vulgate 22:5) as “my chalice
overflows” would be ludicrous.
Although there were early translations of the Bible into English
beginning with Venerable Bede, John Wycliffe (1328–84) is credited
with the first complete translation of the Latin Vulgate, and here the
translation of Jesus’ action over the wine (Matt 27:26) reads “And he
took the cuppe,” while the earliest English translation of Mark 14:23
from the Greek, by William Tyndale (1494–1536), reads, “And he toke
the cup gave thankes and gave it to them.” Simply put, in neither
Jerome’s translation of the Greek into Latin nor early translations of
the Latin into English nor the early Greek translations into English
was “chalice” treated as a proper translation of the words of Jesus at
the Last Supper. “Chalice” was first substituted for “cup” in the
Catholic Douay-Rheims translation from the Latin (1582–1609), where it
functioned as a post-Tridentine marker of Catholicism against
Protestantism—a role it may again assume.
Annons
Integritetsinställningar
The Last Supper as a Passover Meal
The words of Jesus shape the context of our Eucharistic liturgy today.
Jesus sends his disciples to find a place where “I may eat the
Passover with my disciples” (Mark 14:12–14). The narrative of Jesus at
table with the disciples is portrayed by the evangelists as a Passover
meal that highlights clear elements of the traditional Jewish Passover
celebration (see 1 Cor 5:7, “Christ our Paschal lamb has been
sacrificed”). Though no mention is made of the central act of eating
the sacrificial lamb, the blessing, breaking, and eating of the bread
and the blessing and drinking of the wine have clear parallels in the
Jewish feast. Again of particular concern is the rendering of potērion
as “chalice.” The key point is that the liturgy describes Jesus after
the supper taking a cup, giving it to the disciples, and saying,
“Take this, all of you and drink from it;
This is the cup [chalice] of my blood.”
Though scholars differ about certain details, we know the Jewish
celebration of Passover involved prayers and blessings over four cups
of wine, two drunk before or during the main course and two after the
meal. The third cup, “the cup of blessing” after the meal, is the cup
in our Eucharistic prayers today, “when supper was ended.” St. Paul
notes explicitly that it was “after the meal” (1 Cor 11:24) and
earlier writes, “The cup of blessing that we bless, is it not a
participation in the blood of Christ?” (1 Cor 10:16).
The cup that Jesus drank after the meal therefore evokes memories of
the Jewish Passover ritual. To call this cup a “chalice” disguises the
relation of the Christian Eucharist to an anamnesis (enacted memorial)
of the Paschal Meal celebrated by the Jewish Jesus as he approached
his suffering and death. The events surrounding the Passion of Jesus
have caused great difficulties and sorrow in Jewish-Christian
relations. The suppression of the memory of the Jewishness of Jesus in
the Christian Eucharist is another example of “de-Judaizing” Jesus,
and will erect another barrier to appreciation of our Jewish heritage,
to mutual understanding, and to a proper liturgical catechesis.
Challenges to Pastoral Theology and Pastoral Care
Among the achievements of the Second Vatican Council, especially in
the Dogmatic Constitution on Revelation (Dei verbum), was a renewed
focus on Scripture as, in St. Jerome’s words, “the soul of theology.”
In the life of the church, people were encouraged to “gladly put
themselves in touch with the sacred text itself, whether it is through
the liturgy, rich in the divine Word or through devotional reading, or
through instructions suitable for the purpose and other aids”
(emphasis mine). In the apostolic constitution Missale Romanum (1969),
Pope Paul VI noted that the “formulas of consecration have been
restored to a purer form reflective of the biblical sources” (Annibale
Bugnini, The Reform of the Liturgy 1948–1975). In the decades since
the council, through exposure to the liturgy in the vernacular and
through opportunities at all levels for deepening knowledge of
Scripture, Catholics have become a Bible-reading, Bible-praying
church. The traditional representation of the book as the symbol of
Protestantism and of the chalice as a symbol of Catholicism had
virtually disappeared. Is it now making a comeback?
The introduction of the English word “chalice” at the most solemn
moment of the liturgy not only obscures the original biblical and
historical context of the event but also evokes an image of Jesus that
distances him from the disciples of his own day and of ours. In
contemporary English a “chalice” is a liturgical vessel, and people
are likely to think of gold or jewel-encrusted chalices found in
museums or seen in artistic portrayals. At the Last Supper, Jesus was
a Jewish layman using the drinking cups of the world around him, which
were to bear the deepest mystery of his life. “Chalice” obscures this
transformation of the ordinary by the power of God and distances the
celebration from the lives of the participants. Indeed in the new
translation of the Roman Missal, the priest says “This is the chalice
of my blood,” but one of the optional responses for the people is,
“When we eat this bread and drink this cup, we proclaim your death, O
Lord, until you come again.” Chalices are for priests; cups for
laypeople. This suggests a return to the understanding of a priest as
a sacral person separated from the community rather than offering the
Eucharist as a member of “the Body of Christ.” Finally, I often
celebrate liturgy among parents who, like many others, are instructing
young children in the meaning of the Mass. They have told me that some
of the arcane language in the new translations has made their efforts
to explain what Jesus was doing at the Last Supper more difficult. The
reference to a “chalice” has proven especially confusing.
Throughout history changes in the liturgy arose from the faith and
practice of the people (“from below”) and from decisions of church
leaders (“from above”). I can only hope that “cup” will again rise up
to replace “chalice.”
https://youtu.be/M19aw0KUZq8?si=sVzEiTY89Syc8hQi
https://x.com/Jsmum46/status/2029631615249355188?s=20
The Rosary is a nuclear weapon against evil. Pray it daily or perish.
https://x.com/SkyVirginSon/status/2029616505294352532?s=20
The Miraculous Story Behind the Shoulder Wound of Jesus In His
Passion, Jesus Christ suffered greatly for the sins of man. He wore
the crown of thorns, was scourged at the pillar, and had the Five Holy
Wounds inflicted upon Him. While most Catholics know of these, few are
familiar with the shoulder wound of Jesus, and the miraculous story
behind its devotion. Tradition says as Jesus walked the three miles
from Pontius Pilate’s courtyard to His Crucifixion at Calvary, the
Cross dug through His shoulder ripping flesh from bone. According to a
pious legend, Saint Bernard of Clairvaux prayed and asked of Christ
what was his greatest unknown suffering, and what wound suffered in
His Passion was most painful. Christ replied to him: “I had on My
Shoulder while I bore My Cross on the Way of Sorrows, a grievous Wound
which was more painful than the others, and which is not recorded by
men.” Christ asked that Saint Bernard and other members of the
Faithful keep a devotion to his shoulder wound, and that those who do
will receive God’s grace. “Honor this Wound with thy devotion, and I
will grant thee whatsoever thou dost ask through its virtue and merit.
And in regard to all those who shall venerate this Wound, I will remit
to them all their venial sins, and will no longer remember their
mortal sins.” Saint Bernard heeded Christ’s call, composing a
beautiful devotional prayer to honor the shoulder wound of Our Savior:
“O Loving Jesus, Meek Lamb of God, I, a miserable sinner, salute and
worship the most Sacred Wound of Thy Shoulder on which Thou didst bear
Thy heavy Cross, which so tore Thy Flesh and laid bare Thy Bones as to
inflict on Thee an anguish greater than any other wound of Thy Most
Blessed Body. I adore Thee, O Jesus most sorrowful; I praise and
glorify Thee and give Thee thanks for this most sacred and painful
Wound, beseeching Thee by that exceeding pain and by the crushing
burden of Thy heavy Cross, to be merciful to me, a sinner, to forgive
me all my mortal and venial sins and to lead me on towards Heaven
along the Way of Thy Cross. Amen.” While Saint Bernard was the first
to venerate the shoulder wound, he was not the last. Saint Padre Pio
kept a devotion and also suffered the same wound himself as a
stigmata. When Pope Saint John Paul II was still a priest he visited
Padre Pio and asked him which wound was his most painful. Father
Wojtyła expected that it was his chest wound, but the saint replied:
“It is my shoulder wound, which no one knows about and has never been
cured or treated.” Prior to his death, Padre Pio confided to Brother
Modestino Fucci at his friary in San Giovanni Rotondo that his
greatest pains happened when took off his shirt. At the time, Fucci
believed it to be his chest wounds much like John Paul II. When he was
later assigned the task of inventorying all the items inside the cell
of the late Padre Pio, he noticed his undershirts had blood stains on
the right shoulder. That night, Brother Fucci prayed asking Padre Pio
for a sign if he truly bore the shoulder wound of Christ. At 1 A.M.,
he awoke with an excruciating pain in his right shoulder and the room
was filled the aroma of flowers, the sign Padre Pio’s spiritual
presence, and he heard a voice call out: “This is what I had to
suffer!”
https://x.com/SecretFire79/status/2029587221339127967?s=20
https://x.com/Catholic_bro/status/2029582960467578942?s=20
Jose Sanchez was only 14 years of age when he was captured and died a
Martyr for defending Jesus Christ . He was offered freedom if he
repeated , ”Death to Christ,” and to renounced his faith,but he
refused . He was brutally tortured and killed at his refusal. They cut
off the soles of his feet and made him walk through the sand and
gravel covered streets of his village until he came to the grave they
had prepared for him. He was then pushed and stabbed by the bayonets
of the soldiers, who laughed at him for being so faithful to Our Lord.
He fell several times but didn’t respond with anger to their insults
He continually repeated, ” Viva Cristo Rey (Long Live Christ the King)
and Our Lady of Guadalupe !! ”I will never give up ,Viva Cristo Rey!”
My Faith is not for sale ,Viva Cristo Rey” The Catholic Church
celebrates this spiritual warrior, Saint José Sanchez every February
10th, and prays for his intercession on behalf of all persecuted
Christians,adolescents, and children(especially the persecuted
Christians in Nigeria) St. Jose Sánchez Del Rio,pray for us.
https://x.com/JustAdaugoijele/status/2029752484797767897?s=20
The Unfolding of Prophecy & The Visions of Saint John Bosco for Our
Times Saint John Bosco is deeply loved by the Catholic faithful as a
joyful educator & a spiritual father to the youth. Yet God also
granted this great nineteenth century saint profound mystical visions.
He was given a window into the future of the Church & the world. Many
Catholics are familiar with his spiritual dreams. However a closer
look at his highly specific geopolitical prophecies reveals an
astonishing roadmap for our immediate future. As we navigate the
global uncertainties of 2026 we can see that several of Don Bosco’s
most striking historical prophecies remain unfulfilled. Let us dive
deep into two major prophetic warnings that speak directly to the
timeline of the coming decade & the literal fate of Europe. The
Countdown to 2036 & the Four Hundred Day War In the year 1886 Saint
John Bosco reportedly shared a chilling but precise vision regarding
the future trials of the Church. The saint provided a clear numerical
timeline. He indicated that a great tribulation would occur before the
year 2036. He also promised that this period of immense trial would
eventually give way to an era featuring the greatest evangelizers the
world has ever seen. The details of this impending global crisis are
incredibly specific & deeply unsettling. Don Bosco spoke of a terrible
conflict that would last exactly four hundred days. This is not a
vague spiritual battle. The text points to a literal historical war
with a defined beginning & end. Even more alarming is the prophecy
regarding the Holy Father. The vision states that during the final two
hundred days of this war the Pope will be forced into exile. He will
flee Rome & wander as a refugee. Perhaps the most fascinating element
of this prophecy is its astronomical time marker. The saint predicted
that this devastating war would come to an end during a month of May
that sees two full moons. In astronomical terms this is known as a
Blue Moon in May. It is an incredibly rare celestial occurrence.
Interestingly enough the current year of 2026 features exactly this
phenomenon with full moons falling at the very beginning & the very
end of May. Other future occurrences happen in 2045 & 2064. For a
Catholic reading these signs literally the timeline presents a
striking convergence of papal history & precise celestial movements.
When the four hundred days conclude the world will not simply dissolve
into nothingness. Instead the prophecy offers a glorious resolution.
The Pope will return to Rome. He will enter Saint Peter’s Basilica to
sing a solemn Te Deum of thanksgiving to God. The end of the war
brings a miraculous restoration of peace & papal authority.
https://x.com/SecretFire79/status/2029890948453278096?s=20
The story of Grigio endures as a powerful reminder of how God’s
protection can arrive in unexpected, even fierce and loyal forms
perfectly timed to shield those doing His will!! Who is Grigio!?
Grigio was the name Saint John Bosco (Don Bosco) gave to a large,
mysterious gray dog that appeared repeatedly to protect him during the
dangerous nights of 19th-century Turin, Italy. This enigmatic guardian
became one of the most cherished and intriguing episodes in the life
of the saint, who dedicated himself to helping poor and at-risk boys
through his Oratory schools, often facing threats from criminals,
assassins, and those opposed to his work. The dog first appeared one
dark, rainy evening as Don Bosco walked home through rough streets. A
huge, wolf-like creature with thick gray fur, pointed ears, a long
snout, and a powerful build approached him. At first alarming, the
animal soon showed friendliness, wagging its tail and walking calmly
beside the priest. Don Bosco, sensing no threat, caressed it and later
named it Grigio (”the gray one” in Italian) for its distinctive color.
From then on, whenever Don Bosco found himself in peril, especially
during late-night journeys through Turin’s shadowy, crime ridden
quarters, Grigio would mysteriously emerge, often from fog or
darkness, as if materializing out of thin air. He walked loyally at
the saint’s side until safety was reached, then vanished just as
suddenly. The dog refused food, never sought shelter, and showed no
attachment to any owner or place. Witnesses described him as fierce
toward enemies yet remarkably gentle with Don Bosco and the boys at
the Oratory.Over more than thirty years (from the 1850s until his last
appearance around 1866), Grigio intervened in numerous threats. He
chased away or intimidated armed attackers, defended against groups of
hired assassins, and even bit or lunged at assailants trying to harm
the priest. In one dramatic incident, when thugs ambushed Don Bosco,
Grigio appeared and drove them off with savage growls and attacks.
Another time, he protected the saint during a journey far from Turin.
The dog’s timely arrivals saved Don Bosco’s life multiple times,
allowing him to continue his mission among disadvantaged youth. Don
Bosco himself spoke humbly about Grigio’s nature. When asked what the
dog truly was, he replied something along the lines of: ”To say it is
an angel would make us smile, but we cannot even say that it is a
common dog.” Many in Catholic tradition, especially within Salesian
spirituality, see Grigio as a sign of divine Providence, perhaps an
angel in animal form or a miraculous manifestation sent by God to
guard the saint while he carried out his work. Praise God!!
https://x.com/JustAdaugoijele/status/2029759486349451379?s=20
A 95-year-old woman converted to Catholicism while in the hospital and
recieved Communion. Her daughter-in-law,who announced the news on
social media,revealed that they used to listen together to Fr.Mike
Schmitz’s bible in a year podcast.
Today, March 6, we celebrate the feast of St. Colette. Saint Colette
was born in 1381 in France as a miracle baby to parents who were in
their sixties! Her parents prayed diligently to St. Nicholas for a
miracle pregnancy ,and so they named her Nicollette, which got
shortened to Colette. This is the first reason why she is a patron
saint to couples wanting to conceive! She was known as a sweet,
hard-working, quiet child. Her parents died when she was a teenager,
and she gave her inheritance to the poor and joined to an order of
sisters (nuns) When she was 21,she locked herself in a cell to spend
her life in penance and prayer- but in 1406 ,she had a dream that she
should reform the order of the Poor Clares. After four years as an
anchoress, she left her cell( a tiny cell that had only one small
window that looked into a church) and joined the Poor Clares, where
she re-introduced the primitive Rule of St. Clare, with a particular
emphasis on poverty. St. Colette went on to found 17 convents and a
reform branch of the Order known as the Colettines. Miraculous
healings were attributed to St. Colette, including the healing of a
woman in labor and the recovery of a baby who was stillborn. She is
considered a patron saint of childbirth, expectant mother’s, and sick
children. Through her incredible life, we can learn how to surrender
our lives to God St. Colette, Ora pro nobis
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