St. Faustina and the Divine Mercy

Tomorrow we celebrate Divine Mercy Sunday or the Feast of Mercy. Here is a children's catechetical cartoon that tells us how the picture of Divine Mercy was revealed to St. Faustina.

Divine Mercy Sunday (2nd Sunday of Easter)

What is the Divine Mercy Devotion?

The Divine Mercy is a Roman Catholic devotion focused on the mercy of God and its power, particularly as a form of thanksgiving and entrusting of oneself to God's mercy.

The devotion as known today can be traced to Polish nun and canonized saint, Sister Faustyna Kowalska, known as the "Apostle of Mercy", who lived from 1905-1938. It is based upon the biblical verse: Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you in that anyone who seeks God's mercy will not be turned away. According to Kowalska, Jesus, in inner speakings to her, requested her to commission a picture of him with the words Jezu Ufam Tobie (Jesus I Trust In You) inscribed on the bottom.

In 2000, Pope John Paul II officially instituted the Feast of the Divine Mercy universally for the Catholic Church on the same day that he also canonized St. Faustina.

THE FEAST OF MERCY

Among all of the elements of devotion to The Divine Mercy requested by our Lord through Sr. Faustina, the Feast of Mercy holds first place. The Lord's will with regard to its establishment was already made known in His first revelation to the saint. In all, there were 14 revelations concerning the desired feast.

In fact, Jesus Himself dictated the intentions for each day of the novena which he desired to be celebrated as a preparation for the solemn observance of this feast. Once after insisting, "Do all you possibly can for this work of mercy," Jesus added: "My Heart rejoices on account of this feast." Sister Faustina concluded: "After these words, I understood that nothing can dispense me from the obligation which the Lord demands of me" (Diary, 998).

Our Lord's explicit desire is that this feast be celebrated on the first Sunday after Easter. He joins the feast to the designated Sunday in eight revelations: Diary, 49, 88, 280, 299, 341, 570, 699, and 742. He also implies a connection between the feast and that Sunday on some other occasions recorded in the saint's Diary (see Diary, 420, 89).

The "First Sunday after Easter" ‑ which is designated in "The Liturgy of the Hours and the Celebration of the Eucharist" as the "Octave Day of Easter" ‑ was officially called the Second Sunday of Easter after the liturgical reform of Vatican II. Now, by the Decree of the Congregation for Divine Worship and the Discipline of the Sacraments, the name of this liturgical day has been changed to: "Second Sunday of Easter, or of Divine Mercy."

Pope John Paul II made the surprise announcement of this change in his homily at the canonization of Sr. Faustina on April 30, 2000. There, he declared: "It is important then that we accept the whole message that comes to us from the word of God on this Second Sunday of Easter, which from now on throughout the Church, will be called 'Divine Mercy Sunday.' "

By the words "the whole message," the Holy Father was referring to the strict connection between the "Easter Mystery of the Redemption" ‑ the suffering, death, burial, resurrection, and ascension of Christ, followed by the sending of the Holy Spirit ‑ and this Feast of Divine Mercy, the Octave Day of Easter.

In this regard, the Holy Father also said, citing the Responsorial Psalm of the Liturgy, "The Church sings ... , as if receiving from Christ's lips these words of the Psalm" [that is, Give thanks to the Lord for He is good; His steadfast love (=mercy) endures forever, Ps 118:1]. And then, the Holy Father developed the connection further: "[This comes] from the lips of the risen Christ, who bears the great message of Divine Mercy and entrusts its ministry to the Apostles in the Upper Room: 'Peace be with you. As the Father has sent Me, even so I send you. ... Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained' " (Jn 20:21‑23).

By what the Holy Father continued to say, it becomes clear why Jesus insisted that the sacred image of Himself as The Divine Mercy is to be venerated throughout the world in connection with the observance of this Sunday (see Diary, 49, 88, 299, 341, 570, 742). The Holy Father said: "Before speaking these words, Jesus shows His hands and His side. He points, that is, to the wounds of the Passion, especially the wound in His Heart, the source from which flows the great wave of mercy poured out on humanity.

"From that Heart, Sr. Faustina Kowalska, the blessed whom from now on we will call a saint, will see two rays of light shining from that Heart and illuminating the world: 'The two rays,' Jesus Himself explained to her one day, 'represent blood and water' (Diary, 299).

"Blood and water! We immediately think of the testimony given by the Evangelist John, who, when a soldier on Calvary pierced Christ's side with his spear, sees blood and water flowing from it (cf. Jn 19:34). Moreover, if the blood recalls the sacrifice of the Cross and the gift of the Eucharist, the water, in Johannine symbolism, represents not only Baptism but also the gift of the Holy Spirit (cf. Jn 3:5; 4:14; 7:37‑39).

"Divine Mercy reaches human beings through the Heart of Christ crucified: 'Tell, My daughter, [all people] that I am Love and Mercy itself [personified]' Jesus will ask of Sr. Faustina (Diary, 1074). Christ pours out this mercy on humanity through the sending of the Spirit who, in the Trinity, is the Person‑Love. And is not mercy love's 'second name' (cf. Rich in Mercy, n.7), understood in its deepest and most tender aspect, in its ability to take upon itself the burden of any need and, especially, in its most immense capacity for forgiveness?"

From this teaching of the Holy Father on that most solemn occasion of his "presenting the life and witness of Sr. Faustina Kowalska. to the whole Church as a gift of God to our time," it can be deduced that the most opportune time, the most proper one, for the solemn honoring of The Divine Mercy falls immediately after the Paschal Feast of Easter, recalling the attaining of our Redemption.

St. Augustine called the eight days of Easter (which the Church liturgically considers as constituting a single day ‑ the day of the new creation) "days of mercy and pardon." He calls the Sunday of this Paschal Octave (which our Lord insisted with St. Faustina is the Feast of Mercy [Diary, 88]) "the summary of the days of mercy" (Sermon 156, Dom. In Albis). It is no wonder, then, that already during his pilgrimage to Blessed Faustina's tomb on June 7, 1997, Pope John Paul 11 declared: "I give thanks to Divine Providence that I have been enabled to contribute personally to the fulfillment of Christ's will through the institution of the Feast of Divine Mercy."

Veneration of the Image

The image of Jesus, The Divine Mercy, is to have a special place of honor on the Feast of Mercy, a visual reminder of all that Jesus did for us through His Passion, Death, and Resurrection ... and a reminder, too, of what He asks of us in return ‑ to trust Him and be merciful to others:

"I want the image to be solemnly blessed on the first Sunday after Easter, and I want it to be venerated publicly so that every soul may know about it" (341).

A Special Promise of Mercy

Our Lord's promise to grant complete forgiveness of sins and punishment on the Feast of Mercy is recorded three times in the Diary of Saint Faustina, each time in a slightly different way:

"I want to grant a complete pardon to the souls that will go to Confession and receive Holy Communion on the Feast of My mercy" (1109).

"Whoever approaches the Fountain of Life on this day will be granted complete forgiveness of sins and punishment" (300).

"The soul that will go to Confession and receive Holy Communion will obtain complete forgiveness of sins and punishment" (699).

Extraordinary Graces

Our Lord is emphasizing, through this promise, the infi­nite value of Confession and Communion as miracles of mercy. He wants us to realize that since the Eucharist is His own Body, Blood, Soul, and Divinity, it is the "Fountain of Life" (300). The Eucharist is Jesus, Himself, the Living God, longing to pour Himself as Mercy into our hearts.

Why would Our Lord feel the need to emphasize this? Because so many people do not really understand it. They either see no need to receive Holy Communion, or they receive it simply out of habit. As St. Paul explains in his letter to the Corinthians, they eat the bread or drink the cup of the Lord unworthily, "without recognizing the body of the Lord" (I Cor 11:27‑29).

In His revelations to Saint Faustina Our Lord makes it very clear what He is offering us in Holy Communion and how much it hurts Him when we treat His presence with indifference:

"My great delight is to unite Myself with souls ... When I come to a human heart in Holy Communion, My hands are full of all kinds of graces which I want to give to the soul. But souls do not even pay any attention to Me; they leave Me to Myself and busy themselves with other things. Oh, how sad I am that souls do not recognize Love! They treat Me as a dead object" (1385) ...

"It pains Me very much when religious souls receive the Sacrament of Love merely out of habit, as if they did not distinguish this food. I rind neither faith nor love in their hearts. I go to such souls with great reluctance. It would be better if they did not receive Me" (1288) ...

"How painful it is to Me that souls so seldom unite themselves to Me in Holy Communion. I wait for souls, and they are indifferent toward Me. I want to lavish My graces on them, and they do not want to accept them. They treat me as a dead object, whereas My Heart is full of love and mercy. In order that you may know at least some of My pain imagine the most tender of mothers who has great love for her children, while those children spurn her love. Consider her pain. No one is in a position to console her. This is but a feeble image and likeness of My love" (1447).

So, Our Lord's promise of complete forgiveness is both a reminder and a call. It is a reminder that He is truly present and truly alive in the Eucharist, filled with love for us and waiting for us to turn to Him with trust. And it is a call for us all to be washed clean in His Love through Confession and Holy Communion ‑ no matter how terrible our sins ‑ and begin our lives again. He is offering us a new start.

Prepare Yourself Properly

Going to Confession is not the only way we should prepare ourselves for Divine Mercy Sunday. As Cardinal Francis Macharski, Archbishop of Krakow, Poland explains in a 1985 pastoral letter, we are not simply called to ask for God's mercy with trust. We are also called to be merciful:

"Our own merciful attitude is likewise a preparation. Without deeds of mercy our devotion would not be real. For Christ does not only reveal the mercy of God, but at the same time He places before people the demand that they conduct themselves in life with love and mercy. The Holy Father states that this requirement constitutes the very heart of the Gospel ethos (Rich in Mercy, 3) ‑ it is the commandment of love and the promise: "Blessed are the merciful, for they shall obtain mercy' (Mt 5:7). Let it be a mercy that is forgiving and true, and universal, with good words, deeds, and prayer for others!"

Our Lord's words to Saint Faustina about this requirement to be merciful are very strong and leave no room for misinterpretation:

"Yes, the first Sunday after Easter is the Feast of Mercy, but there must also be acts of mercy ... I demand from you deeds of mercy, which are to arise out of love for Me. You are to show mercy to your neighbors always and everywhere. You must not shrink from this or try to excuse or absolve yourself from it" (742).

Thus, to fittingly observe the Feast of Mercy, we should:

1. Celebrate the Feast on the Sunday after Easter;

2. Sincerely repent of all our sins;

3. Place our complete trust in Jesus;

4. Go to Confession, preferably before that Sunday;

5. Receive Holy Communion on the day of the Feast;

6. Venerate* the Image of The Divine Mercy;

7. Be merciful to others, through our actions, words, and prayers on their behalf.

How to say the Chaplet of Divine Mercy

Rosary beads are used to say the prayer, which is said in the following manner:

1. Begin with the Sign of the Cross, 1 Our Father, 1 Hail Mary and The Apostles Creed.

2. Then on the Our Father Beads say the following: Eternal Father, I offer You the Body and Blood, Soul and Divinity of Your dearly beloved Son, Our Lord Jesus Christ, in atonement for our sins and those of the whole world.

3. On the 10 Hail Mary Beads say the following: For the sake of His sorrowful Passion, have mercy on us and on the whole world.

(Repeat step 2 and 3 for all five decades).

4. Conclude with (three times): Holy God, Holy Mighty One, Holy Immortal One, have mercy on us and on the whole world.

Way of the Cross - Via Dolorosa

The Way of the Cross is also called by other names - Stations of the Cross, Via Crucis, and Via Dolorosa. These names are used to signify either a series of pictures or tableaux representing certain scenes in the Passion of Christ, each corresponding to a particular incident, or the special form of devotion connected with such representations.

The erection and use of the Stations did not become at all general before the end of the seventeenth century, but they are now to be found in almost every church. Formerly their number varied considerably in different places but fourteen are now prescribed by authority. They are as follows:

1. Christ condemned to death;
2. the cross is laid upon him;
3. His first fall;
4. He meets His Blessed Mother;
5. Simon of Cyrene is made to bear the cross;
6. Christ's face is wiped by Veronica;
7. His second fall;
8. He meets the women of Jerusalem;
9. His third fall;
10. He is stripped of His garments;
11. His crucifixion;
12. His death on the cross;
13. His body is taken down from the cross; and
14. laid in the tomb.

The late Pope John Paul II popularised devotion to the fifteenth station, which depicted "the Resurrection of the Lord."

The object of the Stations is to help the faithful to make in spirit, as it were, a pilgrimage to the chief scenes of Christ's sufferings and death, and this has become one of the most popular of Catholic devotions. It is carried out by passing from Station to Station, with certain prayers at each and devout meditation on the various incidents in turn. It is very usual, when the devotion is performed publicly, to sing a stanza of the "Stabat Mater" while passing from one Station to the next.

History
Inasmuch as the Way of the Cross, made in this way, constitutes a miniature pilgrimage to the holy places at Jerusalem, the origin of the devotion may be traced to the Holy Land. The Via Dolorosa at Jerusalem (though not called by that name before the sixteenth century) was reverently marked out from the earliest times and has been the goal of pious pilgrims ever since the days of Constantine.

Tradition asserts that the Blessed Virgin used to visit daily the scenes of Christ's Passion and St. Jerome speaks of the crowds of pilgrims from all countries who used to visit the holy places in his day. There is, however, no direct evidence as to the existence of any set form of the devotion at that early date. A desire to reproduce the holy places in other lands, in order to satisfy the devotion of those who were hindered from making the actual pilgrimage, seems to have manifested itself at quite an early date.

At the monastery of San Stefano at Bologna a group of connected chapels were constructed as early as the fifth century, by St. Petronius, Bishop of Bologna, which was intended to represent the more important shrines of Jerusalem, and in consequence, this monastery became familiarly known as "Hierusalem.” These may perhaps be regarded as the germ from which the Stations afterwards developed, though it is tolerably certain that nothing that we have before about the fifteenth century can strictly be called a Way of the Cross in the modern sense. Although several travelers who visited the Holy Land during the twelfth, thirteenth, and fourteenth centuries, mention a "Via Sacra,” i.e., a settled route along which pilgrims were conducted, there is nothing in their accounts to identify this with the Way of the Cross, as we understand it.[citation needed] The devotion of the Via Dolorosa, for which there have been a number of variant routes in Jerusalem, was probably developed by the Franciscans after they were granted administration of the Christian holy places in Jerusalem in 1342.

The earliest use of the word “stations,” as applied to the accustomed halting-places in the Via Sacra at Jerusalem, occurs in the narrative of an English pilgrim, William Wey, who visited the Holy Land in the mid-1400s, and described pilgrims following the footsteps of Christ to the cross.

During the fifteenth and sixteenth centuries the Franciscans began to build a series of outdoor shrines in Europe to duplicate their counterparts in the Holy Land. The number of stations varied between eleven and thirty. The erection of the Stations in churches did not become at all common until towards the end of the seventeenth century, and the popularity of the practice seems to have been chiefly due to the indulgences attached.

In 1686, in answer to their petition, Pope Innocent XI granted to the Franciscans the right to erect stations within their churches. In 1731, Pope Clement XII extended the right of all churches to have the stations, provided that a Franciscan father erected them, with the consent of the local bishop. At the same time the number was fixed at fourteen. In 1857, the bishops of England were allowed to erect the stations by themselves, without the intervention of a Franciscan priest, and in 1862 this right was extended to bishops throughout the church.

October - Month of the Rosary

The month of October each year is dedicated to the Most Holy Rosary. This is primarily due to the fact that the liturgical feast of Our Lady of the Rosary is celebrated annually on October 7. It was instituted to honor the Blessed Virgin Mary in gratitude for the protection that she gives the Church in answer to the praying of the Rosary by the faithful.

The feast was introduced by Pope St. Pius V (1504-1572) in the year 1571 to commemorate the miraculous victory of the Christian forces in the Battle of Lepanto on October 7, 1571. The pope attributed more to the "arms" of the Rosary than the power of cannons and the valor of the soldiers who fought there.

Legend tells us that the Rosary as a form of prayer was given to St. Dominic (1170- 1221) by Mary, the Mother of Our Lord, who entrusted it to him as an aid in the conflicts with the Albigensians. The Dominican pope, St. Pius V, did much to further the spread of the Rosary and it thereafter became one of the most popular devotions in Christendom. It was the same Pope St. Pius V, who in 1569 officially approved the Rosary in its present form with the Papal Bull, Consueverunt Romani Pontifices. It had been completed by the addition of the second half of the "Hail Mary" and the "Glory be to the Father" at the conclusion of each mystery.

Current scholarship traces the development of the Rosary to the High Middle Ages where it came into being in various medieval monasteries as a substitute for the Divine Office for the lay monks and devout lay persons who did not know how to read. Instead of the 150 psalms, they would pray 150 "Our Fathers" counting them on a ring of beads known as the crown or "corona." With the growth of popularity of Marian devotion in the twelfth century, the "Psalter of the Blessed Virgin Mary" developed now substituting 150 "Hail Marys" in place of the "Our Fathers."

The 150 "Hail Marys" were subsequently subdivided into fifteen decades by the young Dominican friar, Henry Kalkar (1328-1408), with each decade referring to an event in the life of Jesus and Mary. The Dominican, Alanus de Rupe (1428-1478) further divided the episodes in the history of salvation into the joyful, sorrowful and glorious mysteries. He also attributed the origin of the Rosary, then known as the "Psalter of the Blessed Virgin" to St. Dominic and thus spurred the Dominican Order to make the Apostolate of the Rosary their special concern. The Dominicans have, since then, promulgated the Rosary with notable results.

The practice of dedicating the entire month of October to the Holy Rosary developed toward the end of the last century. Pope Leo XIII (papacy: 1878-1903) strongly promoted the increase of devotion to the Blessed Mother by encouraging the constant use of the Rosary.

Beginning on September 1, 1883, with Supremo Apostolatus Officio, he wrote a total of eleven encyclicals on the Rosary , ending with Diuturni Temporis in 1898. We are currently celebrating the centennial of these papal encyclicals.

Many other popes have contributed to help increase devotion to the Rosary by their writings. In the recent past, Pope Paul VI ( papacy: 1963-1978) devoted the last section of his Apostolic Exhortation MARIALIS CULTUS to the Angelus and the Rosary (MC 40-55). In this document, he wrote that "the Rosary retains an unaltered value and intact freshness." (MC, 41)

The Rosary is primarily a scriptural prayer. This can be summarized by the traditional phrase used by Pope Pius XII (papacy: 1939-1958) that the Rosary is " a compendium of the entire Gospel" (AAS 38 [1946] p. 419). The Rosary draws its mysteries from the New Testament and is centered on the great events of the Incarnation and Redemption.

the late Pope John Paul II called the Rosary his favorite prayer, in which we meditate with Mary upon the mysteries which she as a mother meditated on in her heart (Lk. 2:19) (Osservatore Romano, 44; 30 Oct. 1979).

Pope John Paul II issued Rosarium Virginis Mariae - Apostolic Letter on Rosary of the Virgin Mary. He declared October 2002 ­- October 2003 The Year of the Rosary, and added Mysteries of Light that focus on events of Christ's ministry.

Pope Benedict XVI has reaffirmed the Church's long standing tradition to this beautiful tradition. He said, "Today, together we confirm that the Holy Rosary is not a pious practice banished to the past, like prayers of other times thought of with nostalgia. Instead, the Rosary is experiencing a new springtime. Without a doubt, this is one of the most eloquent signs of love that the young generation nourishes for Jesus and his Mother, Mary. In the current world, so dispersive, this prayer helps to put Christ at the centre, as the Virgin did, who meditated within all that was said about her Son, and also what he did and said. When reciting the Rosary, the important and meaningful moments of salvation history are relived. The various steps of Christ's mission are traced. With Mary the heart is oriented toward the mystery of Jesus. Christ is put at the centre of our life, of our time, of our city, through the contemplation and meditation of his holy mysteries of joy, light, sorrow and glory. May Mary help us to welcome within ourselves the grace emanating from these mysteries, so that through us we can "water" society, beginning with our daily relationships, and purifying them from so many negative forces, thus opening them to the newness of God. The Rosary, when it is prayed in an authentic way, not mechanical and superficial but profoundly, it brings, in fact, peace and reconciliation. It contains within itself the healing power of the Most Holy Name of Jesus, invoked with faith and love at the centre of each "Hail Mary".

In this month of October, let us consider this beautiful prayer of the Rosary as a means that we too can use in order to draw closer to Jesus and Mary by meditating on the great mysteries of our salvation.

Tomorrow evening, October 1st starting at 7.00 pm, there will be Rosary Devotion in 3 languages followed by the Eucharist.

Our Lady of Sorrows, September 15

Our Lady of Sorrows (Latin: Beata Maria Virgo Perdolens), the Sorrowful Mother or Mother of Sorrows (Latin: Mater Dolorosa, at times just Dolorosa), and Our Lady of the Seven Sorrows or Our Lady of the Seven Dolours are names by which the Blessed Virgin Mary is referred to in relation to sorrows in her life.

The Seven Sorrows of Mary are a popular devotion in the Roman Catholic Church and is commemorated each year by the Church on September, 15th. There is a devotional prayer which consists of meditation on her Seven Sorrows. Also, there is a corresponding devotion to the Seven Joys of Mary.

The Seven Sorrows (or Dolors) are events in the life of the Blessed Virgin Mary which are a popular devotion and are frequently depicted in art.

1. The Prophecy of Simeon over the Infant Jesus. (Luke 2:34)
2. The Flight into Egypt of the Holy Family. (Matthew 2:13)
3. The Loss of the Child Jesus for Three Days. (Luke 2:43)
4. The Meeting of Jesus and Mary along the Way of the Cross. (Luke 23:26)
5. The Crucifixion, where Mary stands at the foot of the cross. (John 19:25)
6. The Descent from the Cross, where Mary receives the dead body of Jesus in her arms. (Matthew 27:57)
7. The Burial of Jesus. (John 19:40)

The feast of the Our Lady of Sorrows was originated by a provincial synod of Cologne in 1413 as a response to the iconoclast Hussites. It was designated for the Friday after the third Sunday after Easter. It had the title: Commemoratio angustix et doloris B. Marix V. Before the 16th century, the feast was celebrated only in parts of Northern Europe.

No feast in her honour was included in St Pius V's 1570 Tridentine Calendar. Vatican approval for the celebration of a feast in honor of Our Lady of Sorrows was first granted to the Servite order in 1667.

By inserting the feast into the Roman Catholic calendar of saints in 1814, Pope Pius VII extended the celebration to the whole of the Latin Church. It was assigned to the third Sunday in September. In 1913, Pope Pius X moved the feast to September 15, the day after the Feast of the Cross. It is still observed on that date.

Feast of Exultation/ Triumph of the Cross, September 14

This feast is called in Greek Ὕψωσις τοῦ Τιμίου Σταυροῦ (literally, "Raising Aloft of the Precious Cross"). In Latin it is called Exaltatio Sanctae Crucis (literally, "Raising Aloft of the Holy Cross". (The word "Exaltatio" is sometimes translated as "Exaltation", at other times, as in the 1973 ICEL translation, as "Triumph".) In some parts of the Anglican Communion the feast is called Holy Cross Day, a name also used by Lutherans.

The True Cross is said to have been discovered in 326 by Saint Helena, the mother of the Roman Emperor Constantine I (venerated in the Eastern Church as Saint Constantine), during a pilgrimage she made to Jerusalem. The Church of the Holy Sepulchre was then built at the site of the discovery, by order of Helena and Constantine. The church was dedicated nine years later, with a portion of the cross placed inside it. In 614, that portion of the cross was carried away from the church by the Persians, and remained missing until it was recaptured by the Byzantine Emperor Heraclius in 628. The cross was returned to the church the following year after initially having been taken to Constantinople by Heraclius.

The date used for the feast marks the dedication of the Church of the Holy Sepulchre in 335. This was a two-day festival: although the actual consecration of the church was on September 13, the cross itself was brought outside the church on September 14 so that the clergy and faithful could pray before the True Cross, and all could come forward to venerate it.

The celebration is sometimes called Feast of the Glorious Cross. [Christians "exalt" the Cross of Christ as the instrument of our salvation. Adoration of the Cross is, thus, adoration of Jesus Christ, the God Man, who suffered and died on this Roman instrument of torture for our redemption from sin and death. The cross represents the One Sacrifice by which Jesus, obedient even unto death, accomplished our salvation. The cross is a symbolic summary of the Passion, Crucifixion and Resurrection of Christ - all in one image.

The Feast of the Holy Cross is celebrated with great pomp among the Portuguese community of Melaka. This celebration usually stretches over three days, from the 13th to 15th of September, and is marked not only by Eucharistic celebrations, devotional practices of pilgrims and devotees but also by candlelit processions and cultural shows which are centred around the site located on Malim hill. The locals call it Festa Santa Cruz and draws not only locals but also Catholic pilgrims from all over Malaysia and Singapore.

The quaint Chapel of Santa Cruz on top of Malim Hill along the old Malacca-Alor Gajah trunk road has been surrounded for generations by an intriguing mix of mystery, legends and faithful devotion.

Despite the chapel’s origin laced with nothing concrete, the Feast of Santa Cruz continues to draw more Catholic pilgrims and non-Christian devotees.

Located between an old rubber estate and an ancient Chinese graveyard, the chapel, which comes under the jurisdiction of Malacca’s St. Peter’s Church, is open only once a year during the commemoration of the feast and has been a place of Catholic homage for over 150 years.

The quaint Chapel of Santa Cruz on top of Malim Hill along the old Malacca-Alor Gajah trunk road has been surrounded for generations by an intriguing mix of mystery, legends and faithful devotion.

Despite the chapel’s origin laced with nothing concrete, the Feast of Santa Cruz continues to draw more Catholic pilgrims and non-Christian devotees.

Located between an old rubber estate and an ancient Chinese graveyard, the chapel, which comes under the jurisdiction of Malacca’s St. Peter’s Church, is open only once a year during the commemoration of the feast and has been a place of Catholic homage for over 150 years. Historically, there is little to substantiate the basis for the beliefs and devotions surrounding the chapel but a small wooden chapel was built between 1870 and 1880 following the discovery of a cross in the vicinity. The then wooden edifice was eventually replaced by the present brick building.

Indeed, tracing the origins of the Feast of Santa Cruz proves an interesting exercise with varied versions from sources lending still more mystique.

Several accounts tell the tale of a certain devout Catholic lady from Kubu in Malacca who had fallen ill and all possible medical aid was given to her but to no avail. Then, one night in her dreams, an old man appeared and told her that a cross would be found at the top of Malim Hill.

A couple of days later with the assistance of several neighbours, the women’s family found a 46cm high wooden cross on the hill, partially covered by a termites’ nest.

Still another version attributes the finding of a wooden cross to one of the children of Joanna Sta Maria of the Portuguese community residing in Tengkera. The child supposedly dreamt for three consecutive nights about a small cross that should be sought after at Malim Hill.

Others are more prosaic when discussing the origins of the feast. According to the book Survival Through Human Values authored by the late Fr Manuel Pintado a former parish priest of St Peter’s, Malacca was a Christian town from 1511 to 1641 with a church or chapel along every street and atop hills.

The cross could well have been a grave marker or affixed to a place of worship which subsequently went into ruin during the 154-year Dutch occupation of Malacca where the practice of the Catholic faith was not permitted, said Fr. Pintado

Whatever the origins of the cross may be, the Feast of Santa Cruz will continue to draw large numbers of pilgrims and devotees to Malacca yearly in September.

The Cross - because of what it represents - is the most potent and universal symbol of the Christian faith. It has inspired both liturgical and private devotions: for example, the Sign of the Cross, which is an invocation of the Holy Trinity; the "little" Sign of the Cross on head, lips and heart at the reading of the Gospel; praying the Stations (or Way) of the Cross; and the Veneration of the Cross by the faithful on Good Friday by kissing the feet of the image of Our Savior crucified.

Placing a crucifix (the cross with an image of Christ's body upon it) in churches and homes, in classrooms of Catholic schools and in other Catholic institutions, or wearing this image on our persons, is a constant reminder - and witness - of Christ's ultimate triumph, His victory over sin and death through His suffering and dying on the Cross.

We remember Our Lord's words, "He who does not take up his cross and follow me is not worthy of me. He who finds his life will lose it, and he who loses his life for my sake shall find it." (Mt 10:38,39). Meditating on these words we unite ourselves - our souls and bodies - with His obedience and His sacrifice; and we rejoice in this inestimable gift through which we have the hope of salvation and the glory.

Dying, you destroyed our death; rising you restored our life.
Save us by your cross, Christ our Redeemer.

Gadong Chapel Feast - Annai Vellangkanni

The Chapel Feast Triduum Celebration began on September 11, Friday, with rosary devotion, confessions and Mass. Fr. Jonathan OFM Cap, who had served in the Church of Visitation as assistant priest for a period of 4 years (about 20 years ago), is preacher for the Triduum Celebration. Both Frs. Michael Chua and George Packiasamy were present to hear confessions before the Mass and concelebrated the with Fr. Jonathan thereafter.

At this evening's Mass, the second day of Triduum, the statue of Our Lady of Vellangkanni, will be taken in procession around the village of Gadong.

Celebrating Mary's Birthday at the Grotto

Over 400 parishioners from the different linguistic communities gathered at the grotto of Our Lady to honour her on this Feast of her birthday. The candle lit rosary prayers were recited in 3 languages, followed by the Eucharistic celebration which was presided by Fr. George Packiasamy. The night ended with a fellowship in the Recreation Corner.

Nativity of the Blessed Virgin Mary

The Nativity (Birth) of Mary, the mother of Jesus, is celebrated as a liturgical feast in the Roman Catholic calendar of saints, a great feast in Eastern Orthodox calender and in most Anglican liturgical calendars on 8 September, nine months after the solemnity of her Immaculate Conception, celebrated on 8 December.

This feast, like that of the Assumption of Mary, originated in Jerusalem. It began in the fifth century as the feast of the basilica Sanctae Mariae ubi nata est, now the Basilica of Saint Anne. In the seventh century, the feast was celebrated by the Byzantines and at Rome as the feast of the Birth of the Blessed Virgin Mary. The feast is also celebrated by Syrian Christians on 8 September and by Coptic Christians on 1 Bashans (i.e., 9 May).

In the Western Church, the feast was included in the Tridentine Calendar for 8 September and has remained on that date.

Roman Catholics believe that Mary was immaculately conceived in the womb of her mother, St. Anne, by her father St. Joachim. The Feast of that Immaculate Conception, 8 December, is a much greater Feast than her birthday; but Catholics recall Mary's birthday, too -- the birth of the woman destined by God from the beginning of time to be born of the House of David and the Tribe of Judah, the women whose enmity toward Satan was spoken of as far back as Genesis, the woman whom St. John saw crowned with stars and with the moon at her feet, the woman whom God chose to bear His Son and bring life to the world.

This Feast of Mary's birth is one of the only three birthdays honored in the liturgical year (the others being that of St. John the Baptist and that of Jesus Christ Himself, all three born without original sin, though only Mary and Jesus were free from sin at the moments of their conceptions). Little is known about Mary's birth and youth, most of the information coming from the apocryphal Gospel of the Nativity of Mary (translated from the Hebrew by St. Jerome, A.D. 340-420), the Protevangelium of St. James (dated to ca. A.D. 125), and the visions of various mystics through the years.

The Nativity of the Theotokos (Mother of God, most esteemed title of Mary) is one of the Great Feasts of the Orthodox Church, is also celebrated on September 8.

Like Roman Catholics, the Orthodox believe that the Holy Virgin and Theotokos Mary was born to elderly and previously barren parents by the names of Joachim and Anna, in answer to their prayers. Orthodox Christians do not hold to the Roman Catholic doctrine of the Immaculate Conception of Mary, in which it is supposed that Mary was preserved from the ancestral sin that befalls us all as descendents of Adam and Eve, in anticipation of her giving birth to the sinless Christ. The Orthodox believe that Mary indeed received the ancestral sin, having been conceived in the normal way of humanity, and thus needed salvation like all mankind. Orthodox thought does vary on whether Mary actually ever sinned, though there is general agreement that she was cleansed from sin at the Annunciation.

Mary in Islam (مريم "Maryam" in Arabic), the mother of Jesus, is considered the most righteous woman in Islam. She is the only woman mentioned by name in the Qur'an - her name is mentioned more than it is in the New Testament. According to the Qur'an, Jesus (called 'Isa in Arabic) was born miraculously by the will of God without a father. His mother is regarded as a chaste and virtuous woman and is a highly respected figure in Islam. The Qur'an states that Jesus was the result of a virgin birth, but that neither Mary nor her son was divine.

In the Qur'an, no other woman is given more attention than Mary. The nineteenth sura of the Qur'an is named after her and is, to some extent, about her life. Of the Qur'an's 114 suras, she is among only eight people who have a sura named after them. In Islam, she is generally referred to as Maryam, Umm Isa (Mary, the mother of Jesus). For Muslims she is a symbol of submission to God and piety. She is one of the most highly-regarded women in Islam; there are several verses in the Qur'an praising her and confirming that she was an extremely chaste and pious woman.

According to the Qur'an, Mary's father was 'Imran. The name which in Arabic means prosperity, not only links Mary to her direct father but also to her ancestor, Amram the father of Moses and of Aaron, whence the description "sister of Aaron" which the Quran likewise uses, is to show that Mary is of the same race as the two brother prophets, as commentators such as Al-Ghazzali have stated.

Mary's mother, although unnamed, is identified in some traditions as Hannah in Arabic or Saint Anne in Juedo-Christian tradition. The Immaculate Conception is not Islamic doctrine, however, as since Islam lacks the concept of original sin such a reference would be meaningless.

Mary's story in the Qur'an, begins while she is still in her mother's womb. The mother of Mary said, "O my Lord! I do dedicate into Thee what is in my womb for Thy special service: So accept this of me: For Thou hearest and knowest all things." (Qur'an 3:35). When Mary was delivered, she said, "O my Lord! Behold! I am delivered of a female child!" (Qur'an 3:36). She had expected her baby to be a boy who would grow up to be a scholar or religious leader. Qur'an 3:36 continues "...and God knew best what she brought forth — 'And no wise is the male like the female. I have named her Maryam, and I commend her and her offspring to Thy protection from Satan, the Rejected.'"

(Published in ameia-kl.blogspot.com)

Eucharistic Adoration (The Holy Hour)

What is Eucharistic Adoration?

Understood simply, Eucharistic Adoration is adoring or honouring the Eucharistic Presence of Christ. In a deeper sense, it involves "the contemplation of the Mystery of Christ truly present before us".

During Eucharistic Adoration, we "watch and wait", we remain "silent" in His Presence and open ourselves to His Graces which flow from the Eucharist ... By worshiping the Eucharistic Jesus, we become what God wants us to be! Like a magnet, The Lord draws us to Himself and gently transforms us.

In its fullest essence ... Eucharistic Adoration is "God and Man reaching out for each other, at the same time!"

The Eucharist is: Jesus truly present - Body, Blood, Soul, and Divinity!

At the moment of Consecration, during the Mass, the "gifts" of bread and wine are transformed (transubstantiated) into the actual Body and Blood of Christ, at the Altar. This is Real Presence: the actual, physical presence of Jesus in the Eucharist.

Christ instituted this Holy Sacrament of the Eucharist in order to remain with mankind until the end of time (Jn. 14:18).

The ( reserved ) Blessed Sacrament serves as a focal point of devotion.

Because, as Catholics, we believe that Christ is truly and substantially present in the Eucharist, the Blessed Sacrament is given the same adoration and devotion that is accorded to Christ.

At the beginning of the exposition of the Blessed Sacrament, a priest or deacon removes the sacred host from the tabernacle and places it in the Monstrance on the Altar for adoration by the faithful. "Monstrance" is the vessel used in the Church to display the consecrated Eucharistic Host, during Eucharistic adoration or benediction. The word monstrance comes from the Latin word monstrare, meaning "to expose". It is known in Latin as an Ostensorium. When a consecrated host is placed in the monstrance, It is said to be a solemn exposition.

At all other times, the reserved Sacrament is kept locked in the Tabernacle, so that the faithful may pray in the presence of the Sacrament.

"Could you not watch one hour with Me?"

Jesus waits for us in the Blessed Sacrament. He waits for our little Acts of faith, adoration, love, thanksgiving, repentance and charity that we can offer Him as we contemplate -- His Divine Majesty -- in the Blessed Sacrament.

St. Alphonsus Liguori wrote: “Of all devotions, that of adoring Jesus in the Blessed Sacrament is the greatest after the Sacraments, the one dearest to God and the one most helpful to us”. The Eucharist is a priceless treasure: By not only celebrating the Eucharist, but also by praying before It outside of Mass, we are enabled to make contact with the very wellsprings of Grace ..."

Pope John Paul II in one of his homilies said, “It is pleasant to spend time with Him, to lie close to His breast like the Beloved Disciple (cf. Jn 13:25) and to feel the infinite love present in His heart ... If, in our time Christians must be distinguished by the “art of prayer”, how can we not feel a renewed need to spend time in spiritual conversation, in silent adoration, in heartfelt love before Christ present in the Most Holy Sacrament?”

"Come to Me, all who labour and are heavy laden, and I will give you rest."

Are you tired because of the burden of your duties, because of frustration due to unsuccessful projects, because many misunderstand you? Are you heavy laden with guilt from past sins? Are you trying to find hope and meaning in life? Do not lose heart! Abandon yourself to Jesus in this "Sacrament of Love": He will refresh you! The more time you spend with Jesus, the more you will come away feeling renewed and healed.

Let us love being with the Lord! There we can speak with Him about everything. We can offer Him our petitions, our concerns, our troubles, our joys, our gratitude, our disappointments, our needs and our aspirations. Above all we can remember to pray: 'Lord send laborers into Your harvest! Help me to be a good worker in Your vineyard!'.

When asked "What would save the world?" ... Mother Teresa replied: "My answer is prayer. What we need is for every parish to come before Jesus in the Blessed Sacrament in holy hours of prayer."

"O God, You are my God -- for You I long!"

In Psalm 63, the Psalmist longs for the divine life given in the Temple, which is based on a close relationship with God. The Psalm most beautifully expresses the intimate relationship between God and the one who worships Him in His holy Temple.

Such must be OUR praise and total self-giving to Jesus, exposed on the Altar, for our sake!

"O God, You are my God -- for You I long! For You my body yearns; for You my soul thirsts, like a land parched, lifeless, and without water. So I look to You in the Sanctuary to see Your power and glory. For Your love is better than life; my lips offer You worship! I will bless You as long as I live; I will lift up my hands, calling on Your name. My soul shall savor the rich banquet of praise, with joyous lips my mouth shall honor You!"

"Remain in Me, as I remain in you."

Through our Adoration, Jesus calls us to a personal relationship (to become His friends and disciples), to "remain in Him" (Divine Intimacy), to "remain in His love" (Keep His commandments). He promises that all those who remain tightly bonded to Him, will bear much fruit and "their joy will be complete". For without Him, we can do nothing.

Through this "friendship", we are inspired and strengthened to take on life's challenges, to carry our daily cross with a new attitude, to become a "new creation" (more and more like Jesus).

"Love one another as I have loved you."

Eucharistic Adoration helps build a community of love. The Eucharist is the Sacrament of unity, Jesus unifying His people. Through the personal love, that one shares with the Saviour, one is more able to grasp the reality that we are the whole Body of Christ.

Prayers as a community, especially intercessory prayers for the needs of the community and the World - help to build a "civilization of love" - to "transform the World". The prayers that we say can draw the World and everybody in the World closer to Christ and to God the Father for His blessing.

Through Eucharistic Adoration - we proclaim Jesus to the World.

Eucharistic Adoration is an affirmation of our faith. Through this vigil of prayer, we give witness to our belief that God is truly dwelling with His people.

Jesus asks for so little! Yet, He gives so much!

"This - The Eucharist - the whole Christ" is His gift to all. Whether we are young or old, sick or healthy, poor or rich, only by regularly partaking in the sacrifice of the Holy Mass and Eucharistic Adoration, can we reap immense spiritual and temporal blessings in our lives!

The Blessed Sacrament is the LIVING FOUNTAIN OF LIFE where we drink in the love of Christ Who alone quenches our thirst.

Come join us in Church, every first Thursday of the month at 7.30 pm after the 7.00 pm evening mass. May our adoration never cease!