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All the more needed for parents to learn from the Lord the scriptures and teach them to their children. The devil , the enemy of our souls is intent to gain the teaching of children now younger and younger , taking over what GOD ordained father’s to do . The ongoing programming of young minds has ‘rewarded’ our society with a bitter crop of those who are more and more only concerned with getting what they ‘need’ in terms of feelings, lusts and lives lived independently without any accountability to anyone.
Canvas Prints Up to 70% OFF It will have been inferred from what has been said above that considerable divergence prevailed among the calendars in use at the close of the Middle Ages. This lack of uniformity degenerated into an abuse, and was a fertile source of confusion. Hence the new Roman Breviary and Missal, which in accordance with a decree of the Council of Trent eventually saw the light in 1568 and 1570 respectively, contained a new calendar. Like other portions of the new liturgical code, the observance of the new calendar was made obligatory upon all churches which could not prove a prescription of two hundred years in the enjoyment of their own distinctive customs. This law, which is still in force, has not, of course, prevented successive sovereign pontiffs from adding very many new festivals; neither does it preclude different dioceses, or even churches, from adopting various local celebrations, where the permission of the pope or of the Congregation of Rites has been sought and obtained. But though local saints may be added, the feasts prescribed in the Roman calendar must also be kept. In point of fact a considerable license is conceded in such matters. There is hardly any diocese in which the calendar, owing to these additions, does not differ considerably from those of neighbouring dioceses or provinces. Even the introduction of a single new feast, owing to the transferences thus necessitated, may effect a considerable disturbance. In the British Isles, England, Ireland, and Scotland all celebrate a number of national saints independently of each other, but these are merely additions to the general Roman calendar which all observe in common. Moreover, this universal calendar during three centuries, and especially during the last thirty years, has undergone very notable modifications, partly in consequence of new saints' days that have been introduced, partly in consequence of changes made in the grade of feasts already admitted. A tabular arrangement will help to make this clear. What the original meaning of the term double may have been is not entirely certain. Some think that the greater festivals were thus styled because the antiphons before and after the psalms were "duplicated", i.e. twice repeated entire on these days. Others, with more probability, point to the fact that before the ninth century in certain places, for example at Rome, it was customary on the greater feasts to recite two sets of Matins, the one of the feria or week-day, the other of the festival. Hence such days were known as "doubles". However this may be, the primitive division into doubles and simples has given place to a much more elaborate classification. At present we have six grades, to wit: doubles of the first class; doubles of the second class; greater doubles; doubles; semi-doubles; simples. Now from the various official revisions of the Breviary, made in 1568, 1662, 1631, 1882, the following data [on feasts entered in the Breviary] may be gleaned. For purposes of comparison we may add the figures for 1907:
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Journaling Fine Artsarrow By Robert Alter I wanted to be sure I did not REACT but to act upon the wise counsel of GOD …BUT the various ‘ministries’ and other kinds of resources were not trustworthy . The word had much to offer but in my state of sorrow and grief and the incomprehensible reality of my husband’s long term life lived in deceit I did not feel equipped to know what was it that was ‘normal’ for a believer in such a situation.
Micah 7:3 Again, forty days after Christmas, following, as in the case of the Circumcision, the data of the Jewish law, we have the Presentation in the Temple. This, under its Greek name of Hypapante (hupapante, "the meeting"), was originally treated as a feast of Our Saviour rather than of His Blessed Mother. It is older than any other Marian feast--being mentioned c. 380 in the Pilgrimage of "Sylvia", i.e. the Spanish lady Etheria--though in Jerusalem at that date it was kept forty days after the feast which is known to us as the Epiphany (6 Jan.), but which, as we have seen, then commemorated the Birth as well as the Baptism of Christ. For some reason, of which no adequate explanation seems to be forthcoming, the solemn benediction of candles and the procession were attached at an early period to this feast. It was long known in England as Candlemas Day and in France as la Chandeleur. The Annunciation, or, as it was some times anciently called, the Conception of Our Lord, seems to be heard of in the East in the sixth century and to have been transported thence to Western Europe not long afterwards. Its connection with the Nativity is obvious, and it is even possible, as Duchesne and others have suggested, that the Incarnation of Our Saviour was assigned to the 25th of March because this day, as early as Tertullian, was believed to be the date of His Passion. If this were true, the 25th of December would have been determined by the 25th of March and not vice versa. But certainly the Annunciation as a feast is heard of considerably later than the Nativity. Still later in the year another early feast, already familiar in the time of St. Augustine (Serm., 307-308), meets us in the Nativity of St. John the Baptist. On 25 March, the Fathers calculated, St. Elizabeth had already been six months with child; its birth accordingly would have taken place exactly three months later. Neither does the 24th of June (instead of 25th) assigned to the Nativity of the Baptist present any difficulty, for in the Roman way of counting both 25 March and 24 June are equally octavo kalendas, the eighth day before the kalends of the next month. Yet another feast, the Conception of the Baptist, found in the Greek Church and in certain Carlovingian calendars on 24 September, hardly needs mention. It is chiefly interesting to us as paving the way for the feast of the Conception of Our Lady and hence for that also of her Immaculate Conception.
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