Kim, sorry about setting off alarm bells. I forgot it had been moved when a dear friend called a couple of days ago, urging me to read the March 25 Annunciation material before our next conversation. I enjoyed it so much that I wanted to share it.


Click here for US Conference of Catholic Bishops website and info on Holy Days of Obligation.
The dates below are for Latin Rite Catholics and are in addition to Sundays.

January 1, the solemnity of Mary, Mother of God;
Thursday of the Sixth Week of Easter, the solemnity of the Ascension;
August 15, the solemnity of the Assumption of the Blessed Virgin Mary;
November 1, the solemnity of All Saints;
December 8, the solemnity of the Immaculate Conception;
December 25, the solemnity of the Nativity of Our Lord Jesus Christ.

Whenever January 1, the solemnity of Mary, Mother of God, or August 15, the solemnity of the Assumption, or November 1, the solemnity of All Saints, falls on a Saturday or on a Monday, the precept to attend Mass is abrogated.

That list helps, Kim, but there are still some local differences. So I have to depend on going every day or on announcements made about upcoming days of obligation.

Kayla, the choice of wording was not mine. I typed what was in the book. I would appreciate an update on your response to the consecration opportunity.

Alas, none of you commented on the material in red, which was of great interest to me.

Becky

Last edited on Tue Mar 25th, 2008 04:15 pm by Intercessor

from Butler's Lives of the Saints for March 25, page 674:

. . . the mystery of love and mercy promised to mankind thousands of years earlier, foretold by so many prophets, desired by so many saints, is accomplished upon earth. In that instant the Word of God becomes for ever united to manhood: the soul of Jesus Christ, produced from nothing, begins to enjoy God and to know all things, past, present and to come: at that moment God begins to have a worshipper who is infinite, and the world a mediator who is omnipotent: and to the working of this great mystery Mary alone is chosen to co-operate by her free assent.

Regarding the material in red ---

Why, Miss Annie, I understand it purrfectlee, every tiny nuance.

See my nose growing longer and longer.

I asked my friend about it and was told that my trouble is that I ask the most difficult and challenging questions of the ages but then want to be fed the answer in a silver teaspoon.
Ouch, ouch, double-ouch!!!

I wanted to know where is the soul now that was created out of nothing for Jesus Christ.

Also, I need to get clear on where Jesus/Christ was (in two places at once??) during those thirty-three years. I'm getting dizzy trying to absorb that, with the creation of Jesus Christ, God gained an admirer He did not have previously. In over my head.

Well, I was counting on somebody at CHNI to run get the silver teaspoon.
Put some sugar on that silver teaspoon to help the hard stuff go down.

Becky

Last edited on Tue Mar 25th, 2008 04:41 pm by Intercessor

Last edited on Tue Mar 25th, 2008 06:21 pm by Intercessor

The human and the divine activities predicated of Christ in Holy Writ and in the Fathers may not be divided between persons or hypostases, the Man-Christ and the God-Logos, but must be attributed to the one Christ, the Logos become Flesh . . . It is the Divine Logos, who suffered in the flesh, was crucified, and rose again . . .

(Ludwig Ott, Fundamentals of Catholic Dogma, p. 144)

Christ's Divine and Human characteristics and activities are to be predicated of the one Word Incarnate. (De fide.)

As Christ's Divine Person subsists in two natures, and may be referred to either of those two natures, so human things can be asserted of the son of God and Divine things of the Son of Man.

[ . . .]


The nature of the Hypostatic Union is such that while on the one hand things pertaining to both the Divine and Human nature can be attributed to the person of Christ, on the other hand things specifically belonging to one nature cannot be predicated of the other nature [Dave: Lutherans fall into this error]. Since concrete terms (God, Son of God, Son of Man, Christ the Almighty) designate the Hypostasis and abstract terms (Godhead, humanity, omnipotence) the nature, the following rule may be laid down: communicatio idioamatum fit in concreto, non in abstracto. The communication of idioms is valid for concrete terms not for abstract ones. So, for example: The Son of Man died on the Cross; Jesus created the world. The rule is not valid if . . . the concrete term is limited to one nature. Thus it is false to say "Christ has suffered as God." "Christ created the world as a human being." It must also be observed that the essential parts of the human nature, body and soul are referred to the nature, whose parts they are. Thus it is false to say: "Christ's soul is omniscient," "Christ's body is ubiquitous."

Further, predication of idioms is valid in positive statements not in negative ones, as nothing may be denied to Christ which belongs to Him according to either nature. One, therefore, may not say: "The Son of God has not suffered," "Jesus is not almighty."

(Ott, pp. 160-161; italics added)

 

(Latin spiritus, spirare, "to breathe"; Gk. pneuma; Fr. esprit; Ger. Geist). As these names show, the principle of life was often represented under the figure of a breath of air. The breath is the most obvious symptom of life, its cessation the invariable mark of death; invisible and impalpable, it stands for the unseen mysterious force behind the vital processes. Accordingly we find the word "spirit" used in several different but allied senses: (1) as signifying aliving, intelligent, incorporeal being, such as the soul; (2) as the fiery essence or breath (the Stoic pneuma) which was supposed to be the universal vital force; (3) as signifying some refined form of bodily substance, a fluid believed to act as a medium between mind and the grosser matter of the body.

. . . In Theology, the uses of the word are various. In the New Testament, it signifies sometimes the soul of man (generally its highest part, e.g., "the spirit is willing"), sometimes the supernatural action of God in man, sometimes the Holy Ghost ("the Spirit of Truth Whom the world cannot receive"). The use of this term to signify the supernatural life of grace is the explanation of St. Paul's language about the spiritual and the carnal man and his enumeration of the three elements, spirit, soul, and body, . . .

. . . the soul of Jesus Christ, produced from nothing . . .

Last edited on Tue Mar 25th, 2008 08:56 pm by Dave Armstrong

JOHN 16:15 All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew {it} unto you.

JOHN 16:23 And in that day ye shall ask me nothing. Verily, verily, I say unto you, Whatsoever ye shall ask the Father in my name, he will give {it} you.

For hardly was He conceived in the womb of the Mother of God, when He began to enjoy the beatific vision, and in that vision all the members of His Mystical Body were continually and unceasingly present to Him, and He embraced them with His redeeming love. O marvelous condescesion of divine love for us! O inestimable dispensation of boundless charity. In the crib, on the Cross, in the unending glory of the Father, Christ has all the members of the Church present before Him and united to Him in a much clearer and more loving manner than that of a mother who clasps her child to her breast, or than that with which a man knows and loves himself.

Last edited on Wed Mar 26th, 2008 06:06 pm by NorthStar