Collection of Masses of the Blessed Virgin Mary: November 2016

Monday, November 14, 2016

32. The Blessed Virgin Mary, Mother and Teacher in the Spirit

FIRST READING

A Who ever finds me, finds life.

Proverbs 8:17-21, 34-35

Wisdom says:

^Those who love me, I also love,

and those who seek me find me.

With me are riches and honor,

enduring wealth and prosperity.

My fruit is better than gold,

yes, than pure gold,

and my revenue than choice silver.

On the way of duty I walk,

along the paths of justice,

granting wealth to those who love me,

and filling their treasuries.

Happy the person watching daily at my gates,

waiting at my doorposts;

for the one who finds me finds life,

and wins favor from the LORD."

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Commentary on Prv 8:17-21, 34-35

This selection from the end of the first part of the Book of Wisdom is a poem about personified Wisdom. Wisdom provides the true riches that never perish nor do they become meaningless at the end of human life. Wisdom provides the wealth that is eternal. Since the sixth century, parts of this poem have been used in the Mass of the Nativity of the Blessed Virgin Mary.

"Mary, the all-holy ever-virgin Mother of God, is the masterwork of the mission of the Son and the Spirit in the fullness of time. For the first time in the plan of salvation and because his Spirit had prepared her, the Father found the dwelling place where his Son and his Spirit could dwell among men. In this sense the Church's Tradition has often read the most beautiful texts on wisdom in relation to Mary.[1] Mary is acclaimed and represented in the liturgy as the 'Seat of Wisdom.'" (CCC 721)

In her, the "wonders of God" that the Spirit was to fulfill in Christ and the Church began to be manifested.

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B My house will be called a house of prayer for all the peoples.

Isaiah 56:1, 6-7

Thus says the Lord:

Observe what is right, do what is just;

for my salvation is about to come,

my justice, about to be revealed.

The foreigners who join themselves to the Lord,

ministering to him,

loving the name of the Lord,

and becoming his servants—

all who keep the sabbath free from profanation

and hold to my covenant,

them I will bring to my holy mountain

and make joyful in my house of prayer;

their burnt offerings and sacrifices

will be acceptable on my altar,

for my house shall be called

a house of prayer for all peoples.

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Commentary on Is 56:1, 6-7

This passage is part of what scholars call the “Post-Exilic Torah,” or the law after the return. In this selection we see that foreigners (those living outside Palestine) are offered membership in the faith community. The other important element is that the temple is given the name “a house of prayer.” This passage was quoted by Jesus as he drove the money changers from the temple (see Mark 11:17 and Matthew 21:13).

"The scene defines the legacy to which this generation of YHWH’s servants fall heir. It is provided for them without cost by their gracious God. It consists of a permanent contract with the same provisions given to David in the previous age. It provides for political stability, order, and justice. It provides for economic prosperity for the people. It makes possible worship, witness, and service of YHWH in Zion, his city, and in Palestine, his land." [5]

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RESPONSORIAL PSALM

Psalm 15:2-3a, 3bc-4, 5

R. (See 1b) The just shall live on your holy mountain, O Lord.

Whoever walks without blame,

doing what is right,

speaking truth from the heart;

who does not slander a neighbor.

R. The just shall live on your holy mountain, O Lord.

Who does no harm to another,

never defames a friend;

who disdains the wicked,

but honors those who fear the LORD.

R. The just shall live on your holy mountain, O Lord.

Who keeps an oath despite the cost,

lends no money at interest,

accepts no bribe against the innocent.

Whoever acts like this

shall never be shaken.

R. The just shall live on your holy mountain, O Lord.

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Commentary on Ps 15:2-3a, 3bc-4, 5

Psalm 15 is a didactic song instructing the faithful to follow God’s precepts and explaining that those who act in accord with the Law will receive God’s support and grace.

This selection records the response of the temple representative when asked what virtues are appropriate in the eyes of God. The response lauds the person who follows the “Law,” specifically the Hebrew laws that warn against slander or false accusations. In the second strophe it honors the person who does no violence against another. And finally, in the last strophe, we are told that the person who does not charge interest on a loan (usury) is also uplifted.

CCC: Ps 15:3-7 579

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GOSPEL

A Extending his hands toward the disciples, he said:

Here are my mother and my brothers.

Matthew 12:46-50

While Jesus was speaking to the crowds,

his mother and his brothers appeared outside,

wishing to speak with him.

Someone told him, "Your mother and your brothers are standing outside,

asking to speak with you."

But he said in reply to the one who told him,

"Who is my mother? Who are my brothers?"

And stretching out his hand toward his disciples, he said,

"Here are my mother and my brothers.

For whoever does the will of my heavenly Father

is my brother, and sister, and mother."

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Commentary on Mt 12:46-50

In this selection from St. Matthew’s Gospel, Jesus emphasizes the importance of the family of faith over the biological family. It is likely a parallel to the situation found in Mark 3:21. It is important to note that the Catholic Church holds that Mary bore only one child, Jesus. The reference in this passage to “your brothers” (the word “brethren” is used in most other translations) refers to kinsmen, other relatives of the Blessed Mother and St. Joseph. Similarly, other scriptural references to Jesus’ relatives find this same interpretation issue. The Aramaic term for brother/sister referred to relationships within the extended family (see notes on Mark 3:31ff). In apocryphal literature, specifically the History of Joseph the Carpenter, it is indicated that Mary was Joseph’s second wife, his first having died. From this union, the document explains, Joseph had four sons and two daughters, Judas, Justus, James, and Simon. The names of the two daughters were Assia and Lydia. This is one more possibility driving the language of the Gospel.

In Galatians 1:19 we find: “But I did not see any other of the apostles, only James the brother of the Lord.” “James the brother of the Lord: not one of the Twelve, but a brother of Jesus (see note on Mark 6:3). He played an important role in the Jerusalem church (see note on Galatians 2:9), the leadership of which he took over from Peter (Acts 12:17). Paul may have regarded James as an apostle.”[2]

To further support this point, logic tells us that if Mary had other biological children, Jesus would not have entrusted her to St. John as he hung upon the cross. (John 19:26-27)

Jesus’ initial indication that the disciples are his family is clarified by the statement: “whoever does the will of my heavenly Father is my brother, and sister, and mother." Through his acceptance of the will of God, Jesus provides a natural continuation of our adoptive status as his brothers and sisters (Romans 8:29 ; 1 John 3:1).

CCC: Mt 12:49 764, 2233

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B Woman, this is your son. This is your mother.

John 19:25-27

Standing by the cross of Jesus were his mother

and his mother's sister, Mary the wife of Clopas,

and Mary Magdalene.

When Jesus saw his mother and the disciple there whom he loved

he said to his mother, "Woman, behold, your son."

Then he said to the disciple,

"Behold, your mother."

And from that hour the disciple took her into his home.

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Commentary on Jn 19:25-27

Here is Jesus’ last address to his mother. Although the address sounds unnecessarily formal ("Woman, behold, your son.") this would have been considered a polite address in biblical times. The reference, “Woman,” is possibly to Genesis 3:15 which describes the mother of the Messiah as the “woman” whose offspring conquers the devil (CCC 726, 2618) [4]. The Lord, nearing the end of his life, commends the care of his mother to the disciple whom he loved. It is presumed this is done because Jesus has no brothers or sisters, and his adoptive father, Joseph, has already died.

In this instance, while it can be assumed that the disciple referred to is St. John, the author of the Gospel, the tender consignment of the care of the Lord’s mother is seen as iconic. That is, she is given into the care of all of the disciples, whom Jesus loves. Seeing her son dying upon the cross is one of the seven sorrows the Blessed Mother endured in faith.

CCC: Jn 19:25-27 726, 2618; Jn 19:25 495; Jn 19:26-27 501, 964, 2605; Jn 19:27 2677, 2679

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Appendix III, 19.

Whoever has done the will of God is my brother, my sister, and my mother.

Mark 3:31-35

Jesus’ mother and brothers arrived.

Standing outside, they sent word to Jesus and called him.

A crowd seated around him told him,

“Your mother and your brothers (and your sisters)

are outside asking for you.”

But he said to them in reply,

“Who are my mother and (my) brothers?”

And looking around at those seated in the circle he said,

“Here are my mother and my brothers.

(For) whoever does the will of God

is my brother and sister and mother.”

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Commentary on Mk 3:31-35

This passage, while affirming our own adoption as brothers and sisters in Christ, does cause some confusion among those who take scripture at face value without understanding the culture of the time. The first part of this reading from St. Mark’s Gospel is somewhat controversial in that many of the Protestant and Evangelical apologists take the term “and his brothers” to mean his familial or biological brothers. The Church teaches that Mary bore only one child – Jesus. Responding to this scripture, Catholic scripture scholars teach that “…in Semitic usage, the terms 'brother,' 'sister' are applied not only to children of the same parents, but to nephews, nieces, cousins, half-brothers, and half-sisters; cf Genesis 14:16; Genesis 29:15; Leviticus 10:4.”[3]

Another possible explanation, although it comes from an apocryphal source from the 2nd or 3rd centuries A.D., is that the Lord’s foster father, St. Joseph, had been previously married (and widowed). According to “The History of Joseph the Carpenter” from this first marriage, “[2.]… he begot for himself sons and daughters, four sons, namely, and two daughters. Now these are their names— Judas, Justus, James, and Simon. The names of the two daughters were Assia and Lydia.” These would have been the half-brothers and sisters of the Lord.

Because of this, when Mary comes looking for Jesus in this selection, she is, as would be expected, joined by members of the extended family. Jesus extends the family even further though his adoption of those who, as those “seated in the circle” who listen to his word and believe, telling those gathered that “…whoever does the will of God is my brother and sister and mother.”

CCC: Mk 3:31-35 500

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Reflection:

"Blessed Virgin Mary at Prayer"
artist and date not cited.

What is a “Teacher in the Spirit”? It is one who faithfully imparts knowledge and understanding to her students, teaching them more than just facts, but the essence of the Lord’s love. Throughout Sacred Scripture the Blessed Virgin Mary has instructed us through her example. In St. Luke’s Gospel we are told that, at receiving the news brought to her by shepherds that the babe in her arms was the salvation of the world, “Mary kept all these things, reflecting on them in her heart.” (Luke 2:19)

From the very beginning her faith is an inspiration to those who are with her. Chief among these would have been the Apostles to whom she would have been a frequent companion. Even when the Lord seemed to contradict familial relations as in St. Mark’s Gospel (Mark 3:31), he reaffirmed her role. Who else could be compared to Mother Mary when asked if they had done the “will of God”? She showed us all how the perfect love of God must color all decisions and actions from the time of the annunciation by the Archangel Gabriel: “Behold, I am the handmaid of the Lord. May it be done to me according to your word.” (Luke 1:38) to the Lord’s words from the cross to the Beloved Disciple: “Behold, your mother.” (John 19:27)

What do we learn from our “Teacher in the Spirit”? We learn that through faith in God’s promise, fulfilled in her Son, Jesus, that we receive deep and abiding grace, participating in the life of Christ. We learn that through obedience to the Christ’s commandment to “love one another as I have loved you,” we find true peace and contentment in this life and the ultimate reward in the next. That through fidelity and faithfulness to the Lord, even in the face of heartbreaking pain (no parent should ever need to endure the loss of their child), that we will find the unfailing fidelity of Christ who stands with us and supports us at such times.

We ask our “Teacher in the Spirit” for her intercession this day. May we learn from her, and by that learning find a place where she is queen in God’s Kingdom.

Pax

[1] Cf. Prov 8:1-9:6; Sir 24.
[2] NAB footnote on Galatians 1:19.
[3] From the reference note on Mark 6; 3 in the NAB.

[5] John D. W. Watts, Isaiah 34–66, Revised Edition., vol. 25, Word Biblical Commentary (Nashville, TN: Thomas Nelson, Inc, 2005), 821–822.

Sunday, November 13, 2016

31. The Blessed Virgin Mary, Fountain of Salvation, I, II

FIRST READING

I saw water flowing from the temple, and all who were touched by it were saved.

Ezekiel 47:1-2, 8-9, 12

The angel brought me [Ezekiel]

back to the entrance of the temple,

and I saw water flowing out

from beneath the threshold of the temple toward the east,

for the façade of the temple was toward the east;

the water flowed down from the southern side of the temple,

south of the altar.

He led me outside by the north gate,

and around to the outer gate facing the east,

where I saw water trickling from the southern side.

He said to me,

“This water flows into the eastern district down upon the Arabah,

and empties into the sea, the salt waters, which it makes fresh.

Wherever the river flows,

every sort of living creature that can multiply shall live,

and there shall be abundant fish,

for wherever this water comes the sea shall be made fresh.

Along both banks of the river, fruit trees of every kind shall grow;

their leaves shall not fade, nor their fruit fail.

Every month they shall bear fresh fruit,

for they shall be watered by the flow from the sanctuary.

Their fruit shall serve for food, and their leaves for medicine.”

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Commentary on Ez 47:1-2, 8-9, 12

The scriptural offerings begin with a first reading taken from a (truncated) excerpt from Ezekiel’s vision of the renewed temple in Jerusalem (47:1-2, 8-9, 12). Because the presence of the Lord has returned to the temple (following the return of Israel itself from exile), the waters flowing from the temple have become life-giving in the spectacular way described – even the Dead Sea is seen as being made to teem with fish when the waters enter it. The vision has entered Christian imagination as a powerful symbol of the life (grace) that flows to human beings through God’s presence in the temple of the Church.[1]

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RESPONSORIAL PSALM

Isaiah 12:2-3, 4, 5-6

R. (3) You will draw water joyfully from the springs of salvation.

God indeed is my savior;

I am confident and unafraid.

My strength and my courage is the LORD,

and he has been my savior.

With joy you will draw water

at the fountain of salvation.

R. You will draw water joyfully from the springs of salvation.

Give thanks to the LORD, acclaim his name;

among the nations make known his deeds,

proclaim how exalted is his name.

R. You will draw water joyfully from the springs of salvation.

Sing praise to the LORD for his glorious achievement;

let this be known throughout all the earth.

Shout with exultation, O city of Zion,

for great in your midst is the Holy One of Israel!

R. You will draw water joyfully from the springs of salvation.

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Commentary on Is 12:2-3, 4, 5-6

This hymn of praise is a profession of faith: “My strength and my courage is the Lord, and he has been my savior.” It is also interesting in that it challenges those who profess their faith in the Lord to proclaim it in the world: “among the nations make known his deeds, proclaim how exalted is his name.”

This canticle emphasizes the peace and confidence found in his servant, enjoying the salvation of God. He sings his praise to God and exhorts all of Israel to praise him as they see his constant presence among them in the blessings they receive.

CCC: Is 12:3 2561

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GOSPEL

One of the soldiers pierced his side with a lance,

and immediately there came out blood and water.

John 19:25-37

Standing by the cross of Jesus were his mother

and his mother's sister, Mary the wife of Clopas,

and Mary Magdalene.

When Jesus saw his mother and the disciple whom he loved,

he said to his mother, "Woman, behold, your son."

Then he said to the disciple,

"Behold, your mother."

And from that hour the disciple took her into his home.

After this, aware that everything was now finished,

in order that the Scripture might be fulfilled,

Jesus said, "I thirst."

There was a vessel filled with common wine.

So they put a sponge soaked in wine on a sprig of hyssop

and put it up to his mouth.

When Jesus had taken the wine, he said,

"It is finished."

And bowing his head, he handed over the spirit.

Now since it was preparation day,

in order that the bodies might not remain on the cross on the sabbath,

for the sabbath day of that week was a solemn one,

the Jews asked Pilate that their legs be broken

and they be taken down.

So the soldiers came and broke the legs of the first

and then of the other one who was crucified with Jesus.

But when they came to Jesus and saw that he was already dead,

they did not break his legs,

but one soldier thrust his lance into his side,

and immediately Blood and water flowed out.

An eyewitness has testified, and his testimony is true;

he knows that he is speaking the truth,

so that you also may come to believe.

For this happened so that the Scripture passage might be fulfilled:

Not a bone of it will be broken.

And again another passage says:

They will look upon him whom they have pierced.

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Commentary on Jn 19:25-37

Here is Jesus’ last address to his mother. Although the address sounds unnecessarily formal ("Woman, behold, your son.") this would have been considered a polite address in biblical times. The reference, “Woman,” is possibly to Genesis 3:15 which describes the mother of the Messiah as the “woman” whose offspring conquers the devil (CCC 726, 2618). [2] The Lord, nearing the end of his life, commends the care of his mother to the disciple whom he loved. It is presumed this is done because Jesus has no brothers or sisters, and his adoptive father, Joseph, has already died.

In this instance, assuming that the disciple referred to is St. John, the author of the Gospel, the tender consignment of the care of the Lord’s mother is seen as iconic. That is, she is given into the care of all of the disciples, whom Jesus loves. Seeing her son dying upon the cross is one of the seven sorrows the Blessed Mother endured in faith.

The narrative continues describing the Lord's last moments of life on the cross. The prophecy to which John refers when saying "in order that the Scripture might be fulfilled" was Psalm 69:22. While Matthew and Mark speak about this event, only John relates it specifically to the prophetic literature. After this final act, the Lord "handed over his spirit."

What happens after Jesus' death demonstrates to the Jews the nature of his sacrifice. "Jesus dies on the Preparation day of the Passover - Parasceve- that is, the eve, when the paschal lambs were officially sacrificed in the temple. By stressing this, the Evangelist implies that Christ's sacrifice took the place of the sacrifices of the Old Law and inaugurated the New Alliance in his blood (cf. Hebrews 9:12)."[3] Typically, when the executioners wished to speed up the death of one crucified, the legs would be broken. This would force the victim to suffocate quickly. In the case of Jesus, this was not done (see Psalm 34:20-21). Instead we are told the guards pierced his side with a lance and "immediately Blood and water flowed out."

While the outflow of water and blood have a natural explanation, there has been great theological importance placed upon it in numerous sources (St. Ambrose, St. Thomas Aquinas, and St. Augustine). Water and blood have already been established as signs of salvation (John 3:5 and John 6:53ff). "With Christ's death and the giving of the Spirit already signified in v. 30, the life-giving work of the Church begins, and hence the Church can be said in a sense to have been born from the wounded side of Christ."[4]

St. John next adds a theological reflection of his own in the form of testimony from an eyewitness. Using references to prophetic literature, the witness points out that Jesus' body ritually followed Jewish law governing the Passover sacrifice, which designated that the bones of the sacrificial animal should not be broken (Exodus 12:46; Numbers 9:12). Christ becomes the Christian's Passover Sacrifice and meal. And in the second proof "They will look upon him whom they have pierced," he makes reference to Zechariah 12:10.

CCC: Jn 19:25-27 726, 2618; Jn 19:25 495; Jn 19:26-27 501, 964, 2605; Jn 19:27 2677, 2679; Jn 19:28 544, 607, 2561, 2605; Jn 19:30 607, 624, 730, 2605; Jn 19:30b 2605; Jn 19:31 641; Jn 19:34 478, 694, 1225; Jn 19:36 608; Jn 19:37 1432

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FIRST READING

Fountain of the garden, well of living water.

Song of Songs 4:6-7,9,12-15

Until the day breathes cool and the shadows lengthen,

I will go to the mountain of myrrh,

to the hill of incense.

You are all-beautiful, my beloved,

and there is no blemish in you.

You have ravished my heart, my sister, my bride;

you have ravished my heart with one glance of your eyes,

with one bead of your necklace.

You are an enclosed garden, my sister, my bride,

an enclosed garden, a fountain sealed.

You are a park that puts forth pomegranates,

with all choice fruits;

nard and saffron, calamus and cinnamon,

with all kinds of incense;

myrrh and aloes,

with all the finest spices.

You are a garden fountain, a well of water

flowing fresh from Lebanon.

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Commentary on Sgs 4:6-7,9,12-15

In the allegorical reading, the various qualities of the beloved are applied to the Church, because "As a lover often sings the praises of the one he loves, and especially delights in her shapeliness and in the beauty of her face. God speaks of the elegant figure of the Church, the beauty of her members and the features of her face" (Fray Luis de Leon, In Canticiim Canticorum triplex explanatio. 4, 3). But it is the Virgin Mary who possesses the qualities of the bride to the highest degree, so it is not surprising that the Tradition of the Church should have read vv. 7 and 12-15 as announcing her preservation from sin (she is the Immaculate) and her perpetual virginity.

"In the Song of Songs, you are called the 'enclosed garden' and 'sealed fountain' by the spouse who came from you. An enclosed garden, because the sickle of corruption has not touched you, nor have you yet arrived at vintage; in all your innocence, you grew as the flower of the root of Jesse for all mankind, tended by the one, pure Holy Spirit. A sealed fountain, because the river of life, which sprang forth from you, flooded the whole earth, but no trace of a spouse was to be seen in the spring-water" (Hesychius, De Sancta Maria Deipard). [5]

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RESPONSORIAL PSALM

Judith 13:18bcde, 19

R. (15:9d) You are the highest honor of our race.

Blessed are you, daughter, by the Most High God,

above all the women on earth;

and blessed be the LORD God,

the creator of heaven and earth.

R. You are the highest honor of our race.

Your deed of hope will never be forgotten

by those who tell of the might of God.

R. You are the highest honor of our race.

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Commentary on Judith 13:18bcde, 19

This short hymn in praise of Judith (who at the time of its writing represented the faithful people) is predictive of the blessed role Mary will play in human salvation. In the story immediately preceding these verses Judith offers to sacrifice herself for salvation of the people and is here found praiseworthy for her willingness to do so.

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GOSPEL

Streams of living water shall flow from his heart.

John 7:37-39a

On the last and greatest day of the feast,

Jesus stood up and exclaimed,

"Let anyone who thirsts come to me and drink.

Whoever believes in me, as Scripture says:

Rivers of living water will flow from within him."

He said this in reference to the Spirit

that those who came to believe in him were to receive.

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Commentary on Jn 7:37-39a

“On each of the eight days of the feast of Tabernacles the high priest went to the pool of Siloam and used a golden cup to bring water to the temple and sprinkle it on the altar, in remembrance of the water which sprang up miraculously in the desert, asking God to send rain in plenty (cf. Exodus 17:1-7). Meanwhile, a passage from the prophet Isaiah was chanted (cf. Isaiah 12:3) which told of the coming of the Savior and of the outpouring of heavenly gifts that would accompany him; Ezekiel 47 was also read, in which it spoke of the torrents of water which would pour out of the temple. Jesus, who would have been at this ceremony, now proclaims - in the presence of a huge crowd, undoubtedly, because it was the most solemn day of the festival- that that time has come: "If any one thirst, let him come to me and drink …” This invitation recalls the words of divine wisdom: "Come to me, you who desire me, and eat your fill" (Sirach 24:19; cf. Proverbs 9:4-5). Our Lord presents himself as he who can fill man's heart and bring him peace (cf. also Matthew 11:28). In this connection St Augustine exclaims: "You made us for yourself. Lord, and our hearts find no peace until they rest in you" (Confessions, 1, 1, 1).”[6]

Although the referenced scripture is not a direct quote, Jesus' scriptural reference is probably to Ezekiel 36:25ff providing a strong the theological link between the initial gift of the Holy Spirit (“I will put my spirit within you “) and baptism (“I will sprinkle clean water upon you to cleanse you from all your impurities"). This symbolic action of washing, a Hebrew ritual, becomes an efficacious sign of grace when coupled with God’s presence in the Holy Spirit.

CCC: Jn 7:37-39 728, 1287, 2561; Jn 7:38-39 1999; Jn 7:38 694; Jn 7:39 244, 690

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Reflection:

"Virgin and Child"
Barnaba Da Modena
1361-1383

The Blessed Mother carries over fifty different titles and even so, there are more words that describe her blessed role in our ongoing faith. She is named here as “Fountain of Salvation.” It was through her that our Lord, Jesus Christ, came into the world and as he says to us in St. John’s Gospel: "Let anyone who thirsts come to me and drink. Whoever believes in me, as Scripture says: Rivers of living water will flow from within him." The Lord is the river of living water, flowing from the fountain of life, the womb of the Blessed Mother, Mary, the Theotokos.

The gift of the water flowing from Jesus is this life-giving water that transformed us in baptism, creating us as children of God, his adopted sons and daughters. In the water flowing from the font that is Mary’s love, running through her son, is a gift that allows us to draw on our advocate and guide that we might have life in the spirit.

For us, the Lord’s modern-day disciples, Mary, the Fountain of Salvation, is so necessary. We know that without water, the body dies quickly. In the same way, with spiritual water, the spirit dies. It needs to be constantly refreshed or it withers. We see this frequently in those who fall way. They do not drink from the springs of salvation. They do not think that it is necessary to be refreshed in this way. And consequently they do not feel the death of the spirit within them. It is a fading, even while they may yearn for the spiritual water that is peace-giving, they turn from it, and like a plant that is afflicted by drought, the spirit wilts.

Of course the analogy of a plant withering for lack of water has its limitations. The spirit, once given in baptism, will never die. It may be suppressed and its voice may shrink to a whisper, but it will not die. Salvation is there for the asking. So it is up to us to bring water from Our Lady’s font to bring it back to vitality. Drink deeply today. The spiritual spring welling up within us, fed by the Fountain of Salvation, may be called upon to give drink to one who needs it desperately.

Pax

[1] Commentary written by Fr. Brenden Byrne, SJ.