Mustard Seeds

During certain festivals and occasions, the Church offers the faithful what are known as plenary indulgences, but what are plenary indulgences? To understand the concept, we first have to understand the concept of penance, let’s imagine a freshly cut wood, smooth on all sides, this is how our soul is after receiving baptism, now let’s imagine nails on said board, the nails represent each sin we have committed, with the sacrament of reconciliation, these nails are removed from the board, but the wood now has holes and the  occasional splinter, it is no longer smooth, it is through penance that we fill those holes and sand the board again to make it smooth again, this implies effort and dedication. This process can be compared to penance. In order for our soul to be clean again as it was after our baptism, we must not only confess our sins but also comply with penance, this penance is paid in two ways: with suffering and good works in this life or with a time in purgatory.

The Catholic Church, under the authority that Jesus Christ himself granted it (Matthew 18:18), establishes that plenary indulgence is the remission before God of the temporal penalty for sins, already forgiven, in terms of guilt, that a The willing faithful obtain through the mediation of the Church (CCC 1471), that is, the plenary indulgence is in charge of correcting the penalties of those sins that we have confessed up to that moment. A plenary indulgence can be obtained to also remedy the sorrows of a deceased person, so that his soul can be admitted to the Kingdom of Heaven.

How can we obtain a plenary indulgence? There are ways to obtain a plenary indulgence at any time: adore the Blessed Sacrament for half an hour, pray a Stations of the Cross, pray the rosary as a family or in community, read the Bible for half an hour, you can also obtain a plenary indulgence on special occasions, such as: Saying an Our Father and a Creed in a sanctuary or basilica, Receiving the Urbi et Orbi blessing, doing three-day spiritual exercises, Saying a “Te Deum” on December 31 or a “Veni Creator” on January 1 in a church, Pray a “Look at me, O my beloved and good Jesus” before a crucifix any Friday of Lent after communion, pray a “Tantum ergo” on Holy Thursday before the Blessed Sacrament after the services, attend the services on Good Friday, renewing baptismal promises at the Easter Vigil, praying the “Veni Creator” in a church on the day of Pentecost, participating in the Corpus Christi Eucharistic procession, praying an Our Father and a Creed in a cathedral or parish on the 2nd of August, and other opportunities determined by the Supreme Pontiff. All this accompanied by sacramental confession, Eucharistic communion and prayer for the intentions of the Supreme Pontiff. (Enchiridion Indulgentiarum)

Let us use the mediation of our Holy Mother Church, to obtain a plenary or partial indulgence, and while we can, let us deliver these indulgences for the salvation of the souls in purgatory.

On the second Sunday of Easter time, the Church celebrates Divine Mercy Sunday, but where does this devotion come from? The devotion to the Divine Mercy of God comes through the private revelations made to Saint Faustina Kowalsca, a Polish nun with no basic education who, in obedience to her spiritual director, wrote a diary of around 600 pages that recounts the revelations she received on the Mercy of God.

The message of Mercy is that God loves us all, no matter how great our faults. He wants us to recognize that His mercy is greater than our sins, so that we approach Him with confidence, so that we receive His mercy and let it pour out on others.

Asking for the Mercy of our Lord, trusting in His Mercy, and living as merciful people, we can ensure that we will never hear “Their hearts are far from me” (Isaiah 29:13) but rather the beautiful promise of “Blessed are the merciful, since they will obtain Mercy” (Matthew 5:7). Therefore, to celebrate this feast of Divine Mercy, this Sunday after Easter Sunday, we must:

• Come to the Lord with a humble and contrite heart, repent of all sins
• Trust firmly in the Divine Mercy of the Lord.
• Confession to a priest on that day if possible, otherwise twenty days earlier or later as approved by the Church.
• Receive the Holy Eucharist on the day of the Feast.
• Venerate the image of Divine Mercy.
• Being merciful as God is merciful, practicing works of mercy, physically helping others or spiritually with intercessory prayers.
• Pray for the intentions of the Supreme Pontiff

Complying with these requirements assures us a plenary indulgence, that is, the complete healing of the penance of those sins that we have confessed or the penances that the soul of a deceased has to fulfill. (CCC 1471).

Let the Divine Mercy of Our Lord pour out on us, that the blood and water that flowed from the heart of Jesus Christ cleanse us of our sins and give us eternal life.

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Catholic.Net, “Domingo de la Divina Misericordia”, Catholic Net Inc, Accessed: 4/11/2023 https://es.catholic.net/op/articulos/18181/domingo-de-la-divina-misericordia.html

The Catholic Church affirms that life is a gift from God, and thus, it is inviolable and sacred from conception to natural death. The Church teaches that euthanasia, assisted suicide, and any act that intentionally takes or hastens the end of a person’s life are morally wrong and contrary to the dignity of human life. However, the Church recognizes that there are cases where a person’s death is imminent, and the only thing left to do is to withdraw medical treatment that is deemed burdensome or disproportionate to the expected outcome. In such cases, the Church encourages the provision of palliative care to alleviate pain and suffering, while preserving the dignity of the person until natural death.

One of the specific issues related to end-of-life concerns is the concept of brain death. Brain death is defined as the irreversible cessation of all brain function, including the brainstem. It is recognized by the medical community as a legal definition of death in most countries. In the Catholic Church, the concept of brain death is widely accepted, although there is ongoing debate on the specifics of how it is determined.

The Catholic Church’s position on brain death is based on the principle of the unity of the body and soul. According to this principle, the soul animates the body and gives it life, and the body is an essential aspect of human identity. Therefore, the death of the body marks the end of a person’s life. The Church recognizes that the brain is an essential organ that controls bodily functions, and the cessation of all brain function, including the brainstem, means that the person is dead.

Scripturally, the Church’s position on the sanctity of human life is founded on the fifth commandment, “Thou shall not kill.” This commandment includes the prohibition against taking one’s own life, assisting someone in suicide, and directly killing an innocent person. The Church upholds the dignity of the human person, as each person is created in the image and likeness of God, and every human life is of infinite value.

In terms of Canon Law, the Church has established guidelines for the provision of pastoral care for the sick and dying. Canon 1007 states that the anointing of the sick is to be conferred on those who, having reached the use of reason, begin to be in danger due to sickness or old age. The sacrament of anointing is intended to strengthen the sick person in their spiritual and physical struggle, not to hasten their death.

In conclusion, the Catholic Church teaches that life is a sacred gift from God and must be respected from conception to natural death. The Church recognizes the concept of brain death and supports the withdrawal of medical treatment that is burdensome or disproportionate to the expected outcome. However, the Church opposes euthanasia, assisted suicide, and any act that intentionally takes or hastens the end of a person’s life. The Church upholds the sanctity of human life and encourages the provision of palliative care to alleviate pain and suffering while preserving the dignity of the person until natural death.

Saint Joseph is known as the Patron of the Universal Church, but how is he so, if he only appears at the beginning of the gospels and no more is known about him? Saint Matthew tells us how God chose Saint Joseph to be the custodian and loving father of the child Jesus, and support of the Virgin Mother as a caring husband, it is through Saint Joseph, from the lineage of the house of King David (Matthew 1:6-16), that the promise God made to David is fulfilled (2 Samuel 7:12-13). It is Saint Joseph who cares for and protects the Virgin Mary and the infant Jesus Christ from the injustices of the world.

The figure of Saint Joseph is prefigured in the old testament in the person of Joseph son of Jacob, who after being sold as a slave (Genesis 37:26-28), ends up being viceroy of Egypt thanks to the interpretations of dreams; The designs of God are also revealed to Saint Joseph through dreams, it is through a dream where the angel of the Lord tells him that not to be afraid to marry Mary since the child she was carrying in her womb was of the Holy Spirit (Matthew 1:20-21).

It is also through a dream that he receives the angel’s warning to flee to Egypt to protect the safety of his family (Matthew 2:13-14). It is like this also, through Joseph, that his brothers and his father and his entire family went to live in Egypt so that they could survive the famine (Genesis 45:17-20).

Just like the Israelite people left Egypt after the first Passover, where they were saved from death by the mark of the blood of the spotless lamb (Exodus 12:13), eating its meat and sharing the unleavened bread (Exodus 12:8), it is also through revelations given in a dream by the angel of the Lord that Saint Joseph returns from Egypt with Jesus (Matthew 2:19-20), the Lamb of God who will shed His blood on the Cross, which is until now the mark that frees us from the death of sin, and whose flesh we consume in the consecrated host for our salvation.

Let us go to Saint Joseph in those moments when we need protection, since Saint Joseph continues to see in us “the Child and the Mother” (Patris Corde § 5). His example prompts us to recognize the  presence of Jesus in every afflicted face, in every helpless person who comes to Church, who by telling us “everything they did with one of my littlest brothers, they did with me” (Matthew 25:40), lovingly identifies with our poorest brothers and those who suffer.

During the Lenten season, the Church asks us to lean on three spiritual pillars: prayer, fasting and almsgiving, for our preparation for Easter. What is it and how can I give alms? Alms consists of goods given to the poor, or other charitable acts performed for them.

Our Lord Jesus Christ gave us an example of charity and almsgiving in the parable of the good Samaritan, when he healed the wounds of the one who had been beaten by thieves, and left money for his care before going on his way (Luke 10:29-37) and He also gave us a guide on how to perform acts of charity or mercy for our neighbor (Matthew 25:31-40).

Giving alms to the poor is a witness to fraternal charity: it is also a work of justice pleasing to God (CCC 2462)

The Church from its origins has a preferential love for those oppressed by poverty, thus following the teaching of Jesus Christ (Matthew 25:40), through innumerable charitable works. (CCC 2448)

We often attribute, in our social conscience, a negative meaning to the word “alms”. Various circumstances have contributed to this and continue to contribute to it today. We may not agree with the person who gives alms, because of the way in which he does it. We may also not be in agreement with the person who stretches out his hand asking for alms, in that he does not try to earn his own living. We may disapprove of the society, the social system, in which alms deeds are necessary. However, the fact itself of giving help to those who need it, must inspire respect (John Paul II General Audience 3/28/79 § 2)

Let us practice the three spiritual pillars that the Church asks of us in the Lenten season: prayer, as an opening to God; fasting, as an expression of self-mastery also in depriving oneself of something, in saying “no” to oneself; and finally alms, as opening “towards others”. The Gospel draws this picture clearly when it speaks to us of repentance, of “metanoia”. Only with a total attitude —in his relationship with God, with himself and with his neighbor— does man reach conversion and remain in the state of conversion. (John Paul II General Audience 3/28/79 § 3)

During Lent, the Church asks us to lean on three spiritual pillars: prayer, fasting and almsgiving, for our preparation for Easter. How am I to fast? The Code of Canon Law of the Catholic Church tells us that fasting and abstinence is mandatory on Ash Wednesday and Good Friday, and we must keep abstinence all Fridays of Lent (Canon § 1251).

Fasting consists of limiting yourself to only one main meal, which can be accompanied by two smaller meals during the day, avoiding eating any other food between these meals; abstinence consists of not eating meat of mammals and poultry, this also includes soups and creams since the flavor of meat also persists these meals as well.

It is important to understand that these acts are performed as penance, as our spiritual preparation for the most important feast of the Catholic Church: the Passion and Resurrection of Jesus Christ.

Let us remember the words with which Jesus responded to the disciples of John the Baptist when they asked him: “How is it that your disciples do not fast?” Jesus answered them, “How can the guests of the bridegroom mourn while he is with them? The time will come when the bridegroom will be taken from them; then they will fast ” (Matthew 9:14-15).

Let us practice fasting and abstinence, not only on the days and with the food that have been required of us, but let us try to extend this penance for our spiritual purification, since the time of Lent reminds us that the bridegroom has been taken from us, and fasting during Lent is the expression of our solidarity with Jesus Christ.

During the Lenten season, the Church asks us to rely on three spiritual pillars: prayer, fasting and almsgiving, for our preparation for Easter, how should I present my prayer? The catechism teaches us the various forms of prayer, these forms include the prayer of blessing or adoration, the prayer of petition, the prayer of intercession, the prayer of thanksgiving, and the prayer of praise.

In the prayer of adoration we recognize ourselves as creatures before our Creator. We exalt the greatness of the Lord who has made us (Psalms 95:1-6) and the omnipotence of the Savior who frees us from evil. It is the action of humbling our spirit before the “King of Glory” (Psalms 24:9-10) and respectful silence in the presence of God (CCC 2628).

The prayer of petition has as its object forgiveness, the search for the Kingdom and any true need (CCC 2646). The request for forgiveness is the first movement of the petition prayer. It is the beginning of a just and pure prayer. Trusting humility brings us back to the light of communion with the Father and His Son Jesus Christ, and with one another (CCC 2631).

The prayer on intercession consists of a petition on behalf of another. It knows no borders and extends to enemies. (CCC 2647)

Every joy and every sorrow, every event and every need can be a reason for a prayer of thanks, which, participating in that of Christ, should fill the entire life (CCC 2648).

The totally disinterested prayer of praise is addressed to God; sing for Him and give Him glory not only for what he has done but because HE IS (CCC 2649)

Let us always dedicate time to prayer, which is a living relationship that we have with the Holy Trinity (CCC 2565), let us choose the form of prayer that our heart tells us, be it adoration, petition, intercession, thanksgiving or praise, let us remember that our Lord Jesus Christ told us that we should always pray since our Father will always listen to us (Luke 18:1-8).

Prior to Holy Week and Easter Sunday, we celebrate what is known as Lent, but what is Lent and why do we celebrate it? Lent is a liturgical time of preparation and conversion, just as an athlete prepares himself in time for a competition, we during the time of Lent, through three spiritual pillars, prayer, fasting and almsgiving (CCC 1434, 1438), we prepare spiritually for the central celebration of the Church, Easter Sunday.

Lent lasts forty days, beginning on Ash Wednesday and extending until Holy Week. Lent is followed by the “Pascual Triduum”; Holy Thursday, Good Friday and Holy Saturday, time in which we commemorate the passion, death and resurrection of our Lord Jesus Christ until Easter Sunday.

During these forty days the Church asks us to focus on three spiritual actions; prayer, which will give us time to be alone with God, since this is the living relationship of the children of God with their Father who is good beyond measure, with his Son Jesus Christ and with the Holy Spirit.  (CCC 2565); fasting, through which we renounce bodily passions, and together with prayer, open up our hunger for God; and almsgiving, which is a testimony of fraternal charity (CCC 2462), through which we practice the works of mercy entrusted to us by Jesus Christ (Matthew 24:31-46).

Let us practice these spiritual pillars during the Lenten season, so that we can draw closer to God, hunger for Him, and be able to serve Him here on Earth, in preparation for our main celebration, the commemoration of the resurrection of our Lord Jesus Christ, who, by His death and resurrection make us, together with Him, children of God and heirs of the Kingdom of Heaven.