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A Prayer for Intimacy with the Lamb
the Bridegroom of the soul

    Oh Lamb of God, Who take away the sins of the world, come and act on my soul most intimately. I surrender myself, as I ask for the grace to let go, to just be as I exist in You and You act most intimately on my soul. You are the Initiator. I am the soul waiting Your favors as You act in me. I love You. I adore You. I worship You. Come and possess my soul with Your Divine Grace, as I experience You most intimately.

   

April 29, 2004

Messenger:         At the beginning of Mass we ask for forgiveness
                                for our sins.

                            Dear God forgive us our sins.
                            Dear God we pray for grace to be as you
                                want us to be, please help us.
                                                                       Amen.

Acts 8: 26-40

The angel of the Lord spoke to Philip saying, ‘Set out at noon and go along the road that leads from Jerusalem down to Gaza, the desert road.’ So he set off on his journey. Now an Ethiopian had been on pilgrimage to Jerusalem; he was a eunuch and an officer at the court of the kandake, or queen, of Ethiopia; he was her chief treasurer. He was now on his way home; and as he sat in his chariot he was reading the prophet Isaiah. The Spirit said to Philip, ‘Go up and join that chariot.’ When Philip ran up, he heard him reading Isaiah the prophet and asked, ‘Do you understand what you are reading?’ He replied, ‘How could I, unless I have someone to guide me?’ So he urged Philip to get in and sit by his side. Now the passage of scripture he was reading was this: 

    Like a lamb led to the slaughter–house, 
    like a sheep dumb in front of its shearers, 
    he never opens his mouth. 
    In his humiliation 
        fair judgement was denied him. 
    Who will ever talk about his descendants, 
    since his life on earth has been cut short? 

    The eunuch addressed Philip and said, ‘Tell me, is the prophet referring to himself or someone else?’ Starting, therefore, with this text of scripture Philip proceeded to explain the good news of Jesus to him. 

    Further along the road they came to some water, and the eunuch said, ‘Look, here is some water; is there anything to prevent my being baptised?’ He ordered the chariot to stop, then Philip and the eunuch both went down into the water and he baptised him. But after they had come up out of the water again Philip was taken away by the Spirit of the Lord, and the eunuch never saw him again but went on his way rejoicing. Philip appeared in Azotus and continued his journey, proclaiming the good news in every town as far as Caesarea.

John 6: 44-51

'No one can come to me
unless drawn by the Father who sent me,
and I will raise that person up
   on the last day.
It is written in the prophets:
They will all be taught by God;
everyone who has listened to the Father,
and learnt from him,
comes to me.
Not that anybody has seen the Father,
except him who has his being from God:
he has seen the Father.
In all truth I tell you,
everyone who believes has eternal life.
I am the bread of life.
Your fathers ate manna in the desert
and they are dead;
but this is the bread
   which comes down from heaven,
so that a person may eat it and not die.
I am the living bread
   which has come down from heaven.
Anyone who eats this bread
   will live for ever;
and the bread that I shall give
is my flesh, for the life of the world.'

 

Messenger:         Let all the earth cry out to God with joy.

                            Jesus is Savior.

                            God has visited His people.

                            God has risen from the dead.

                            
Jesus speaks:      I am the Bread of Life.

Messenger:         At Mass — the priest washes his hands —
                                we want to be pure —
                                we want our sins to be washed away —

                            Dear God make me holy —
                                Jesus died for our sins —
                                Why do we not talk about sin very
                                    much any more.

April 29, 2004 message continues

Messenger:         The sacrifice of Calvary is sacramentally
                                made present in the Mass.

                            We unite in Jesus and offer ourselves to the Father.

1 Corinthians 12: 12-26

For as with the human body which is a unity although it has many parts—all the parts of the body, though many, still making up one single body—so it is with Christ. We were baptised into one body in a single Spirit, Jews as well as Greeks, slaves as well as free men, and we were all given the same Spirit to drink. And indeed the body consists not of one member but of many. If the foot were to say, ‘I am not a hand and so I do not belong to the body,’ it does not belong to the body any the less for that. Or if the ear were to say, ‘I am not an eye, and so I do not belong to the body,’ that would not stop its belonging to the body. If the whole body were just an eye, how would there be any hearing? If the whole body were hearing, how would there be any smelling? 

    As it is, God has put all the separate parts into the body as he chose. If they were all the same part, how could it be a body? As it is, the parts are many but the body is one. The eye cannot say to the hand, ‘I have no need of you,’ and nor can the head say to the feet, ‘I have no need of you.’ 

    What is more, it is precisely the parts of the body that seem to be the weakest which are the indispensable ones. It is the parts of the body which we consider least dignified that we surround with the greatest dignity; and our less presentable parts are given greater presentability which our presentable parts do not need. God has composed the body so that greater dignity is given to the parts which were without it, >and so that there may not be disagreements inside the body but each part may be equally concerned for all the others. If one part is hurt, all the parts share its pain. And if one part is honoured, all the parts share its joy.

Hebrews 5: 1-10

Every high priest is taken from among human beings and is appointed to act on their behalf in relationships with God, to offer gifts and sacrifices for sins; he can sympathise with those who are ignorant or who have gone astray, because he too is subject to the limitations of weakness. That is why he has to make sin offerings for himself as well as for the people. No one takes this honour on himself; it needs a call from God, as in Aaron’s case. And so it was not Christ who gave himself the glory of becoming high priest, but the one who said to him: You are my Son, today I have fathered you, and in another text: You are a priest for ever, of the order of Melchizedek. During his life on earth, he offered up prayer and entreaty, with loud cries and with tears, to the one who had the power to save him from death, and, winning a hearing by his reverence, he learnt obedience, Son though he was, through his sufferings; when he had been perfected, he became for all who obey him the source of eternal salvation and was acclaimed by God with the title of high priest of the order of Melchizedek.  

  Picture of Lucia's vision June 13, 1929

An Overview of the Spiritual Life

The Christian life is rooted in the great event of the Incarnation. We must consequently always focus our gaze upon Christ, realizing that everything the Father wishes to tell us has been summed up in the life, death, and resurrection of Jesus. It only remains for us, then, to strive to understand with greater insight the inexhaustible truth of the Word Incarnate: "In many and various ways God spoke of old to our fathers by the prophets; but in these last days He has spoken to us by a Son, Whom He appointed the heir of all things, through Whom also He created the world." (Heb. 1: 1-2) (1)

What was the condition of the human race at the time of Christ's coming? In some ways, people were much the same as we are today. There were those just being born into this world of human drama. There were those who, in death, were leaving it, some of whom had grasped but little of life's meaning. There were those who were healthy and vigorous. There were those who were sick and lame. Some especially felt the burdens, the grief, the suffering of the human condition. Others were ebullient and desired all the pleasures life could provide. There was some good being accomplished. Immorality, however, was rampant. What St. Paul tells us concerning the time that immediately followed Christ's existence certainly could also be applied to the time of His entrance into the world. It is, in short, an ugly picture that St. Paul depicts for us (Rom. 1: 22-32).

Into such a depraved condition Jesus entered, with a full and generous Heart, to lead the human race from the depths of sinfulness to the vibrant richness of a new life in Himself. Through His enfleshment, this Christ became the focal point of all history. The authentic hopes and dreams of the human family, now so overshadowed by the ugliness of sin, came converging upon this Christ. He would gather them up in Himself, give them a new luster and brilliance and dynamism, and would lead the human family back to the Father in the Holy Spirit.

Christ was radically to release us from the dominion of sin and elevate us to a new level of existence. This life Christ has given us is not a type of superstructure which is erected atop human existence. Although nature and grace are distinct, they do not lie side by side as separate entities. Rather, grace permeates nature. The Christian is one graced person. The Christian is one who has been raised up, caught up, into a deeper form of life in Christ Jesus. Nothing that is authentically human in the life of the Christian has been excluded from this new existence. Whatever is really human in the life of the Christian is meant to be an expression of the Christ-life. The simple but deep joys of family life, the wonderment at nature's beauty, the warm embrace of a mother for her child, the agony of crucial decision making, the success or frustration that is experienced in one's work, the joy of being well received by others, and the heartache of being misunderstood--all these experiences are intended to be caught up in Christ and made more deeply human because of Him.

Jesus has come, then, not to destroy anything that is authentically human, but to perfect it by leading it to a graced fulfillment. This is the meaning of the Word's becoming flesh, the meaning of the Incarnation. The more God-like we become through Christ, the more human we become.

We, through our incorporation into Christ which occurs at Baptism, are meant to relive the life, death, and resurrection of Jesus. In doing so, we are not only accomplishing our own salvation, but we are assisting in the salvation of others also. The Incarnation continues all the time. Christ, of course, is the one Who fundamentally continues the Incarnation. But He enlists our help. The world no longer sees Jesus, no longer is able to reach out and touch Him. We are the ones who now, in some way, make Christ visible and tangible. In union with the invisible, glorified Christ, and depending on Him as our source of life, we continue the Incarnation in its visible and temporal dimensions. This is our great privilege. This is our great responsibility.

The Christian is initiated into the mystery of Christ, into his or her role in prolonging the Incarnation, through Baptism. In the words of St. Paul: "Do you not know that all of us who have been baptized into Christ Jesus were baptized into His death? We were buried therefore with Him by Baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life." (Rom. 6: 3-4).

It is not sufficient, however, that we be incorporated into Christ through Baptism. All forms of life require nourishment. So, too, our life in Christ must be continually nourished. How can we continually keep in contact with Christ? There are various ways. We contact Christ in a most special way through the liturgy, above all in the Eucharistic liturgy. Here the entire course of salvation history, as centered in Jesus, is sacramentally renewed and continued. Through our most special and most personal meeting with Jesus in the Mass, we are more deeply incorporated into Christ. Also, we should remember that all the sacraments make up part of the Church's liturgy.

The reading of Scripture provides another special opportunity for meeting Jesus. This is true for both Old and New Testaments. The Old Testament prefigures the New Testament and leads to it. It is obvious, however, that we meet Christ especially in the pages of the New Testament. How true it is to say that not to be familiar with Scripture is not to know Jesus properly. We should resolve to read from Scripture daily.

We also meet Jesus in our interaction with others. Everyone we meet, everyone we serve, is in the image of Jesus. We have to take the means to grow in this awareness. If I truly believe that everyone has been redeemed by the blood of Jesus, how should I treat everyone?

These, then, are some of the ways we keep in contact with Jesus. Common to the various ways of meeting Jesus is a certain degree of prayerful reflection. Our contact with Jesus in the liturgy, in Scripture, and in our interaction with others, and so forth, will not be all that it should be unless we are persons of prayer. The light and strength of prayer enables us to keep in contact with Jesus as we should.

We live out our Christ-life in an atmosphere of love. Indeed, the life Jesus has given us is centered in love. It has its origins in the mysterious love of God: "For God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life" (Jn 3: 16).

Our new life in Jesus has arisen out of God's fathomless love. Christ, in His descent into human flesh, has established a milieu of love. The life He came to give can flourish only in the framework of love. Indeed, we can summarize the meaning of the Christian life by stating that it is our loving response to God's love. The pierced Heart of Jesus, this Heart which shed its last drop of blood in the greatest love for each one of us, is the symbol of God's tremendous love for us. Christ's Heart also calls us to respond by giving ourselves in love to God and neighbor. Yes, Jesus invites us to respond to God's love by giving ourselves in love to Him in an ever closer union. The more closely we are united to Him, the greater is our capacity to love God and neighbor. The more closely we are united with Jesus, the more closely He unites us to the Father in the Holy Spirit, with Mary our Mother at our side.

The Mass and the Sacraments

The best way to return love to Jesus is through participation in the Mass. Indeed, the Mass is the chief source for growth in our life of consecration. Everything in the life of the Church, including the sacraments--centers around the Eucharistic Sacrifice.

All the faithful are privileged to be able to enter into the offering of the Mass:

"The sacrifice of the Mass, as we well know, makes truly present the sacrifice of Calvary. At His sacrifice on Calvary, Christ was Priest and Victim. We obviously did not offer together with Him. At the Mass, however, Christ, although He is the chief Priest and Victim, does not act alone. Through God's gracious design, at Mass all the members of the Church are priests and victims together with Christ. To be sure, there is a very significant difference between the priesthood of bishops and priests and the priesthood of the faithful. The point we wish to stress, however, is that the universal priesthood, given in Baptism to all the faithful, is a real participation in Christ's priesthood.

"Vatican II has stressed this concept of the priesthood of all the Church's members. Speaking of the Mass, the Council says: 'The Church, therefore, earnestly desires that Christ's faithful, when present at this mystery of faith, should not be there as strangers or silent spectators. On the contrary, through a proper appreciation of the rites and prayers, they should participate knowingly, devoutly, and actively. They should be instructed by God's word and be refreshed at the table of the Lord's body; they should give thanks to God; by offering the Immaculate Victim, not only through the hands of the priest, but also with him, they should learn to offer themselves too. Through Christ the Mediator, they should be drawn, day-by-day, into ever closer union with God and with each other, so that finally God may be all in all.'

"During all our Christ-like activities, we are living the Mass. Working, recreating, laughing, weeping, enjoying success but also experiencing failure, enjoying the beauties of nature--through all such activities, we are living the Mass. We are continually offering ourselves in loving conformity to the Father's will. From time to time during the day, we should make a conscious act of uniting ourselves and our activities with the sacrifice of Calvary as it is made present throughout the world through the Mass.

"A very precious time during the Mass is, of course, our reception of Jesus in Holy Communion. We should make the most of these special moments. Let's properly thank Jesus for coming to us with His Body, Blood, Soul, and Divinity. Let's thank Jesus for the tremendous suffering He experienced in order to be able to give us the Eucharist. As Jesus dwells within us in this precious way at Communion time, the very Heart of Christ--this Heart which is symbol of His great love--dwells within. This Heart cries out for our love in return.

"One of the great means God has given us to help prepare ourselves for better participation in the Mass is the Sacrament of Reconciliation. Our Lady of Medjugorje asks us to go to Confession at least once a month.

"Indeed, we should use all available means to prepare ourselves for a more fruitful participation in the Eucharistic Sacrifice. It is a great privilege to be able to be present at, and to participate in, the Mass. We should show Jesus our appreciation for such a great gift by preparing ourselves as best we can, and in this way we will gain the greatest possible benefit from the Mass, both for ourselves and for others.

"Included in our devotion to the Eucharist should be our desire to make Eucharistic reparation. One way to do this is to say often the following Fatima prayer: 'Most Holy Trinity, Father, Son and Holy Spirit, I adore You profoundly. I offer You the most precious Body, Blood, Soul, and Divinity of Jesus Christ, present in all the tabernacles of the world, in reparation for the outrages, sacrileges, and indifferences by which He is offended. By the infinite merits of the Sacred Heart of Jesus and (the intercession of) the Immaculate Heart of Mary, I beg of Thee the conversion of sinners.'" (4)

Besides saying the above prayer, there are other acts of Eucharistic reparation we can make. One of these is to be sure we make adequate thanksgiving after Mass. One of the intentions we should have at this time is to help make reparation for the lack of proper thanksgiving on the part of many. Pope Pius XII speaks about the duty of spending the proper time in thanksgiving:

"When at Mass, which is subject to special rules of the liturgy, is over, the person who has received Holy Communion is not thereby freed from his duty of thanksgiving; rather, it is most becoming that, when the Mass is finished, the person who has received the Eucharist should recollect himself and, in intimate union with the Divine Master, hold loving and fruitful converse with Him. Hence they have departed from the straight way of truth who, adhering to the letter rather than the sense, assert and teach that, when Mass has ended, no such thanksgiving should be added, not only because the Mass is itself a thanksgiving, but also because this pertains to a private and personal act of piety and not to the good of the community." (5)

4. Edward Carter, S.J., The Spirituality of Fatima and Medjugorje, Faith Publishing, Milford, Ohio, 1994, pp. 89-92. Vatican II quotations are from The Documents of Vatican II, America Press edition.

5. Pope Pius XII, Mediator Dei, No. 123.

"MASS IN CHINA WITH FATHER CARTER"

From a Lenten Homily, March 24, 2000

    Today’s Gospel in its story certainly points ahead to Jesus in His Passion and death. And as we read passages such as this during the Lenten season, we are reminded once again that the Church in her Liturgy of the Word gives us an opportunity to undergo a purification, an ever deepening cleansing of ourselves so that we may be a more fit instrument for receiving the great graces which are to be given to us at the time of the Resurrection memorial on Easter. And so all in all, Lent is a time of purification to prepare us for ever-greater gifts of the Lord. It’s a time of self-discipline, a time to renew our efforts to be self-disciplined in the service of the Lord. Self-discipline is an aspect of purification. And I suggest that one of the most difficult acts of self-discipline in the spiritual journey is to concentrate on the present moment. We have a very strong tendency to disregard the importance of the present moment by focusing in a wrong way on the past or in a wrong way on the future. There are proper occasions for thinking of the past and the future. For example, we have to learn from the past and we have to prepare for the future, but our great emphasis has to be upon the present. There is a Latin axiom which says, age quod agis, age quod agis, which means: do what you are doing, concentrate on the present. And of course we are familiar with that term in the history of spirituality: the sacrament of the present moment. And so the discipline of Lent certainly encourages us to include in a deeper self-discipline a greater determination to get as much as we can out of the present moment. People with a terminal illness have an opportunity as they prepare for death for increased prayer, contrition, love of God. However, some are taken very, very quickly. But for those who have the opportunity of knowing with some certainty the time of their death, I’m sure as they look back on their lives, they are saddened by the many times they did not use time and opportunities for the service of the Lord properly, and are overjoyed at those times in which they did use the present opportunity properly. A great means we have of living in the present properly is a greater focus upon our Lord. For if I have that awareness of the fact I am united with Jesus here and now, why should I be concerned so much about the future or the past? Yes, a great help in living in the present and deriving all the good we can from it for ourselves and others is an ever greater focus upon Jesus, because the more I focus upon Jesus and the more I live with Him in the present moment, the more I am satisfied with the present moment. And so let us in our Lenten activity resolve to grow in that self-discipline - which is very difficult at times - to really live in the presence with the fullness of our being as much as is possible, with the help of God’s grace. Now is the day of salvation. Now is the day of salvation.

end of Father Carter's homily

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