Seen as a unitive whole, in this work we have a unique view of the economy of salvation history that does not subtract nor detract from previous Church teachings but rather supports them in a refreshingly acceptable review. During Holy Week we revisit the entire setting leading up to the Passion of Christ beginning from Creation to the entrance on Palm Sunday of the Son of David into Jerusalem under obligation to celebrate the Paschal Feast – until the Sunday following His death becomes the Feast of the Resurrection of Our Lord (the eighth day) that leads us to our contemplation of St. John’s prophetic vision of the Crowning of Mary as the last event to remember on the first day (Sunday) of Easter Week.
Considering the chronology of our faith in an octave of prayer, when the meditations repeat we arrive back to the Merciful Mysteries – now subtly shifting to Monday to begin our work week; ever reminded that the new Feast of Divine Mercy follows the Feast of Feasts. Again, the reader might think this is a clever way to introduce these meditations and circumvent the scrutiny of Church review, but be assured there is no coincidence with God of their echoing Church teachings in a compacted form. In fact, as we read: “And the Lord spoke to Moses, saying: ‘Speak to the children of Israel, and thou shalt say to them: These are the feasts of the Lord, which you shall call holy. Six days shall ye do work: the seventh day, because it is the rest of the sabbath, shall be called holy. You shall do no work on that day: it is the sabbath of the Lord in all your habitations. These also are the holy days of the Lord, which you must celebrate in their seasons. The first month, the fourteenth day of the month at evening, is the phase of the Lord: And the fifteenth day of the same month is the solemnity of the unleavened bread of the Lord. Seven days shall you eat unleavened bread. The first day shall be most solemn unto you, and holy: you shall do no servile work therein: But you shall offer sacrifice in fire to the Lord seven days. And the seventh day shall be more solemn, and more holy: and you shall do no servile work therein.’”[1] When revisiting the chart in the top menu heading, you will see that the fifteenth day is the Feast of the Pasch of the Lord, the fourteenth being both the Ascension and, in a sense, is the Parasceve of the Pasch that follows in fulfillment by the descent of the Holy Ghost. Is this not interestingly true?
This review was given by many hearts and minds united with God from our Church history and not seen by myself to be given as the work of human hands. As truth begets truth, God’s Handiwork lies in what are necessary remembrances of His Son and His Mother Mary as the Holy Ghost’s Spouse. This work is as much a help for a parent’s role to educate their child as it is a brother’s role to conform to God’s norm as we were all from Ezekiel foretold: “And at the end of seven days the word of the Lord came to me, saying: Son of man, I have made thee a watchman to the house of Israel: and thou shalt hear the word out of my mouth, and shalt tell it them from me. If, when I say to the wicked, Thou shalt surely die: thou declare it not to him, nor speak to him, that he may be converted from his wicked way, and live: the same wicked man shall die in his iniquity, but I will require his blood at thy hand. But if thou give warning to the wicked, and he be not converted from his wickedness, and from his evil way: he indeed shall die in his iniquity, but thou hast delivered thy soul. Moreover if the just man shall turn away from his justice, and shall commit iniquity: I will lay a stumbling block before him, he shall die, because thou hast not given him warning: he shall die in his sin, and his justices which he hath done, shall not be remembered: but I will require his blood at thy hand. But if thou warn the just man, that the just may not sin, and he doth not sin: living he shall live, because thou hast warned him, and thou hast delivered thy soul.”[2] Within these meditation mysteries, we believe we cause no injury to anyone’s soul by disclosing the meditations of these sacred mysteries expecting all – who hear and read it – of being simultaneously and succinctly forewarned.
Also, there is no duplicity in these meditations – only a clearer review of what is already known. It is for the benefit of our souls to comprehend the interaction between grace, gifts, and prayer that these mysteries should always be revisited. By knowing the covenants of God’s Mercy and what promises are fulfilled in the Glorious Mysteries, how could anyone consider a negative response towards the importance of the first recorded exchange between Mary and Jesus – not to mention the first recorded message from Christ to this World?! Mary petitions her son as Lord and so we are encouraged to do the same. In response, Jesus petitions Mary and again, we are encouraged to do the same. At the wedding feast in Cana, Mary assures the waiters: “Whatsoever he shall say to you, do ye.” Are we to presume then, that after Christ’s death, Mary fails to speak to us as our Mother with lessened concern? Heaven’s no! It is only further support of the truth when Mary was told: “And blessed art thou that hast believed, because those things shall be accomplished that were spoken to thee by the Lord.”[3] Be assured that in these words we have the opportunity for quickening personal sanctity in believing the same.
Rejecting the pride of this scribe becomes my blessing, yet rejecting the truths contained within these meditations is not. In rejecting their use, nothing is gained. In rejecting their truth, the reader not only remains lost but visibly rejects the salvation offered by Jesus Christ. Why? Are not the theological virtues infused by God Himself? And are we not as members of His one, holy, catholic and apostolic Church responsible to believe, live and teach His Creed? Are there not four cardinal virtues that Christ’s example clearly reveals? And are there not four principle human passions that were equally present and perfected in Jesus as the Son of Man?
Or… which of the Merciful Mysteries are not exacting origins in formation for all of God’s children to achieve a glorious end? And which of the Gracious Mysteries of Jesus as the Messiah and Mary as our Mother of Grace do not demonstrate the fulfillment of Isaiah’s promise of the rod of Jesse flowering forth as the Anointed One who was to come in the name of the Lord? Or which of the Faithful Mysteries are better explained by any other events revealed by God in fulfillment of His Word come to light – such as when nature groaned in reflective response to God the Father’s lament while watching over His Son’s condemnation, being crucified to rest? Or can we explain any better the witnesses’ confirming sight of the Word made flesh, as the Gospel of Jesus Christ, the Son of God at rest in fear of the concurring visual events while hanging on The Cross? Or tell me that the Oblation of His Sacred Body and Blood sacrificed on the Cross is not the Sacrifice of the Mass or that the anointing of the Body of Christ compares to any higher way than by our taking and eating of His Body and Blood exactly as He commanded to do in remembrance of Him, especially while being laid in our “new tombs”? Or lastly, tell me how Mary does not remain eternally vigil for our sake, in pious fear of the Lord?!
No, in true belief, we cannot. But by God’s Grace, we have been reminded of these truths here, only in repeating those that Holy Mother Church was given charge to teach by God’s commands for many centuries awaiting His return. For “faith without works is dead”[4] and Mary’s Way remains steadfast, prayerfully exhorting us as her children unto the goodness of the Lord, leading us as any loving Mother would towards the reward of Our Father’s promise at life’s end by living as created in His image – all in remembrance of doing the good!
May we all be enjoined in our heartfelt complaint “Mater misericordiae, ora pro nobis.” Mother of mercy, pray for us. Amen! Amen! Amen!
[1] Lev. 23:1-8
[2] Ez. 3.16-21.
[3] Lk. 1:45.
[4] James 2:26.
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