Fifth Sunday after Pentecost
July 9, 2017
|Sunday, July 9 - Fifth Sunday after Pentecost
8:00 a.m. Jim Momper†
10:00 a.m. Pro Populo
|Monday, July 10 - The Seven Holy Brothers, Martyrs, and Ss. Rufina & Secunda, Virgins & Martyrs
7:30 a.m. Bruno Dziadkowiec†
|Tuesday, July 11 - Feria
7:30 a.m. Dorothy Heiny†
|Wednesday, July 12 - St. John Gualbert, Abbot
6:00 p.m. Rick & Jane Meyers
|Thursday, July 13 - Feria
7:30 a.m. Bruno & Mary Dziadkowiec†
|Friday, July 14 - St. Bonaventure, Bishop & Doctor
6:00 p.m. Jerome Imrick†
|Saturday, July 15 - St. Henry, Emperor, Confessor
9:00 a.m. Katie Baumle†
|Sunday, July 16 - Sixth Sunday after Pentecost
8:00 a.m. John & Phyllis† Kuhn Family Living & Deceased
10:00 a.m. Pro Populo
(Taken from Notes Made at the Conferences of Dom Prosper Guéranger).
Da nobis per hujus aquae et vini mysterium, ejus divinitatis esse consortes, qui humanitatis nostrae fieri dignatus est particeps, Jesus Christus Filius tuus Dominus noster. Make us, by the mystery of this Water and of this Wine, participators of the Divinity of Him, Who hath deigned to make himself Participator of our humanity, Jesus Christ Thy Son, our Lord.
Holy Church here puts before us, first of all, in bold relief, the Mystery of the Incarnation, by means of this thought of the Water and the Wine being mingled together in one potion; thus does she recall the union of the Humanity and the Divinity of Our Lord, and site asks of God that we too may participate in the Divinity of the Lord Himself, just as St. Peter expresses it, in his second Epistle: ut per haec efficiamini divinae consortes naturae, that is to say, that by the promises which were fulfilled in Jesus Christ, we may be made participators of the Divine Nature. This deification, begun on earth by sanctifying grace, will be completed in heaven in glory. In the terrestrial Paradise, the devil told Eve that if she and Adam would only follow his counsel, both of them should be as gods. Herein he lied; for then, as now, by the faithful fulfilment of the divine precepts alone, can man ever attain unto God. In Heaven, we shall be as gods, not that we shall become so, by nature, but that in the Beatific Vision, we shall see God even as He sees Himself, and our state will be that of creatures placed immediately below the Divinity. Holy Church is bent on holding this Truth before our mental gaze, and she does so in this Prayer, while speaking to us of the Incarnation of the Word, the very Principle of man’s true greatness.
In Masses of the Dead, the Priest does not bless the water, and here we are touching a second mystery. As we have said, the Water represents the faithful, and the Wine, Our Lord Jesus Christ. The use of Water and Wine is then the figure of two mysteries at once: the mystery of the union of the human with the Divine Nature in Our Lord; then, the union of Jesus Christ with His Church, which is composed of all the Faithful. Now, the Church has no jurisdiction over the souls in Purgatory; she can no longer exercise over them the Power of the Keys. So long as her children are on earth, she makes use, in their regard, of the Power given her, by Our Lord, of binding and loosing; and thus does she lead each soul, either to the Church Triumphant -- and then the Church on earth bows down in honour before that happy soul -- or, to the Church Suffering, and then the Church on earth prays for that poor soul. But as to exercising any jurisdiction whatsoever, over that soul, she can do so no longer; intercession is all she now has to offer. This is what Holy Church expresses, by omitting the blessing of the Water, in Masses of the Dead; she thereby shows that she can exercise no authority over the souls in Purgatory.
Water is so indispensable for the holy Sacrifice of the Mass, that if it should happen that none could be procured, it would be necessary to abstain from saying Mass, even were it Easter-Day. On the other hand, Water may never be mingled in so large a proportion as to alter the Wine itself; for in such case, consecration would not take place.
The Carthusians who follow the Liturgy of the Eleventh Century, and the Dominicans who follow that of the Thirteenth, do not perform this ceremony in the Church; they do so in the Sacristy, and sometimes at the Altar, but always before commencing the Mass.