FRIDAY OF THE TWENTY–SEVENTH WEEK OF THE YEAR II
Psalm 110:1–2, 3–4, 5–6 (R. 5b)
The Finger of God
“If it is by the Finger of God that I cast out demons, then the Kingdom of God has come upon you” (Lk 11:20). Today, the only–begotten Son speaks to us of the Holy Spirit. The Finger of God is none other than the Holy Spirit. It is by the Finger of God, the Holy Spirit Who alone can touch the soul’s most intimate wounds, that the Son liberates from evil, restores to wholeness, and sanctifies.
Dextrae Dei Digitus
The Church, ever attentive to the words of the Word, calls the Holy Spirit by this very name, the Finger of God’s Right Hand, Dextrae Dei Digitus, in the Veni, Creator Spiritus, the solemn hymn by which she invokes the Holy Spirit.
Thou Who art seven–fold in Thy grace,
Finger of God’s Right Hand,
His Promise, teaching little ones
To speak and understand!
Cézanne’s painting of an old woman humbly telling her beads illustrates the kind of prayer recommended by Our Lord in today’s Gospel. “Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you” (Lk 11:10). The prayer of the Rosary makes it possible to persevere in supplication. Supplication, expressed in the repetitive prayer of the little and the poor, softens the heart of the one praying and, at the same time, touches the Heart of God.
Our Lord Himself used a prayer of repetition during His agony in the garden of Gethsemane. Saint Mark says, “and again he went away and prayed, saying the same words” (Mk 14:39). It is good for us to pray using the same words over and over again. There is something about the repetition of the prayers of the Rosary that renders us capable of receiving the graces that God would give us or, at least, less recalcitrant, less resistant to the graces that render us capable of corresponding to His will.
The Rosary breaks down our resistance to the will of
The 2002 Editio Typica Tertia of the Roman Missal includes a Votive Mass of the Mercy of God. The Collect for this new Mass formulary is derived in part from the oration that traditionally follows the Te Deum, and in part from the Collect of the Second Sunday of Pascha. The Prayer Over the Offerings contains, in the phrase, Christo iugiter confidentes, a subtle but unmistakable allusion to the invocation of Saint Faustina, “Jesus, I trust in you.” The Postcommunion expresses Saint Faustina’s two fold message: confidence in the mercy of God, and the practice of mercy toward one another.
God has loved us with an everlasting charity:
he sent his Only–begotten Son as the expiation for our sins,
and not for ours only
but also for the sins of the whole world (cf. Jer 31:3; 1 Jn 2:2).
The mercies of the Lord I will sing forever;
from generation to generation
my mouth will proclaim your truth (Ps 88:2).
O God, Who under a wonderful Sacrament, hast left unto us whereby to show forth Thy Suffering Death, grant unto us, we beseech Thee, so reverently to handle the Sacred Mysteries of Thy Body and Thy Blood that we may always feel within ourselves the fruit of Thy Redeeming Work. Who livest and reignest with God the Father, in the unity of the Holy Ghost, one God, world without end. (Translation of the Collect of Corpus Christi by the Marquess of Bute)
Already in the mystical invasion of 17th century France, Catherine de Bar (Mère Mechthilde du Saint–Sacrement, 1614–1698), foundress of the Benedictines of the Most Holy Sacrament, initiated a weekly rememoration of both Maundy Thursday and the festival of Corpus Christi. Whenever the rubrics allowed, Thursdays were marked by a Votive Mass and Office of the Most Holy Eucharist and by adoration of the Blessed Sacrament exposed in the monstrance, a rare privilege at the time. The Cistercians too marked Thursdays in the same way; Cistercian liturgical books contain a Votive Office of the Blessed Sacrament.
During the Year of the Eucharist, I proposed a weekly Votive