| Welcome, Guest |
You have to register before you can post on our site.
|
| Online Users |
There are currently 596 online users.
» 0 Member(s) | 590 Guest(s)
Applebot, Baidu, Bing, Facebook, Google, Twitter
|
|
|
| Liturgical Year- MORNING AND NIGHT PRAYERS FOR PASSIONTIDE AND HOLY WEEK |
|
Posted by: SAguide - 8 hours ago - Forum: Lent
- No Replies
|
 |
http://www.liturgialatina.org/lityear/pa...ssion4.htm
During these two weeks, the Christian, on awaking in the morning, should unite himself with the Church, who repeats these words of St. Paul at every Hour of the Divine Office of Holy Week.
Christus factus est pro nobis obediens usque ad mortem, mortem autem crucis.
Christ became, for our sake, obedient unto death, even to the death of the cross.
He should, after this, profoundly adore that great God, who was not to be appeased but by the Blood of Jesus; he should, also, adore the infinite goodness of this Jesus, who made Himself a Victim, that He might save us sinners. It is with these two sentiments that he must perform the first acts of religion, both interior and exterior, wherewith he begins each day of this present season. The time for morning prayer being come, he may use the following method, which is formed upon the very prayers of the Church:-
MORNING PRAYERS
First, praise and adoration of the most holy Trinity:-
V. Benedicamus Patrem, et Filium, cum Sancto Spiritu.
R. Laudemus et superexaltemus eum in saecula.
V. Gloria Patri et Filio et Spiritui Sancto.
R. Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen.
V. Let us bless the Father, and the Son, and the Holy Ghost.
R. Let us praise him and extol him above all for ever.
V. Glory be to the Father, and to the Son, and to the Holy Ghost.
R. As it was in the beginning, is now, and ever shall be, world without end. Amen.
Then, praise to our Lord and Saviour, Jesus Christ:-
V. Adoramus te, Christe, et benedicimus tibi.
R. Quia per Crucem tuam redemisti mundum.
V. We adore thee, O Christ, and we bless thee.
R. Because by thy cross thou hast redeemed the world.
Thirdly, invocation of the Holy Ghost:-
Veni, sancte Spiritus, reple tuorum corda fidelium, et tui amoris in eis ignem accende.
Come, O holy Spirit, fill the hearts of thy faithful, and enkindle within them the fire of thy love.
After these fundamental acts of religion, recite the Lord’s Prayer, begging your Heavenly Father to be mindful of his infinite mercy and goodness, - to forgive you your trespasses, through the merits of the Blood of Jesus; to come to your assistance in the temptations and dangers which so thickly beset the path of this life, - and finally, to deliver you from evil, by removing from you every remnant of sin, which is the great evil, the evil that offends God, and entails the sovereign evil of man himself.
THE LORD’S PRAYER
Pater noster, qui es in coelis, sanctificetur nomen tuum: adveniat regnum tuum: fiat voluntas tua, sicut in coelo, et in terra. Panem nostrum quotidianum da nobis hodie: et dimitte nobis debita nostra, sicut et nos dimittimus debitoribus nostris: et ne nos inducas in tentationem: sed libera nos a malo. Amen.
Our Father, who art in heaven, hallowed be thy name: thy kingdom come: thy will be done on earth, as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive them that trespass against us: and lead us not into temptation: but deliver us from evil. Amen.
Then address our Blessed Lady, using the words of the Angelical Salutation. Pray to her with confidence and love, for she is the refuge of sinners.
THE ANGELICAL SALUTATION
Ave Maria, gratia plena: Dominus tecum: benedicta tu in mulieribus, et benedictus fructus ventris tui, Jesus.
Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc et in hora mortis nostrae. Amen.
Hail Mary, full of grace; the Lord is with thee; blessed art thou among women, and blessed is the fruit of thy womb, Jesus.
Holy Mary, Mother of God, pray for us sinners, now and at the hour of our death. Amen.
After this, you should recite the Creed, that is, the Symbol of Faith. It contains the dogmas we are to believe; and during this season, you should dwell with loving attention on that article which mentions our redemption by the sufferings and death of Jesus. Let us lovingly confess this mystery of a God suffering and dying for us. Let us, by our repentance and amendment, merit that this precious Blood may perfect the conversion that has been begun in us.
THE APOSTLES’ CREED.
Credo in Deum, Patrem omnipotentem, Creatorem coeli et terrae. Et in Jesum Christurn Filium ejus unicum Dominum nostrum: qui conceptus est de Spiritu sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus: descendit ad inferos, tertia die resurrexit a mortuis: ascendit ad coelos, sedet ad dexteram Dei Patris omnipotontis: inde venturus est judicare vivos et mortuos.
Credo in Spiritum sanctum, sanctam Ecclesiam Catholicam, sanctorum communionem, remissionem peccatorum, carnis resurrectionem, vitam aeternam. Amen.
I believe in God the Father almighty, Creator of heaven and earth. And in Jesus Christ, his only Son our Lord, who was conceived by the holy Ghost, born of the Virgin Mary; suffered under Pontius Pilate, was crucified, dead, and buried; he descended into hell, the third day he rose again from the dead; he ascended into heaven, sitteth at the right hand of God the Father almighty; from thence he shall come to judge the living and the dead.
I believe in the Holy Ghost: the holy Catholic Church; the communion of saints, the forgiveness of sins, the resurrection of the body, and life everlasting. Amen.
Having thus made the Profession of your Faith, endeavour to excite yourself to sorrow for the sins you have committed. Ask our Lord to give you the graces appropriate to this holy Season; and, for this end, recite the following Hymn, which the Church uses in her Lauds for Lent:
HYMN
O sol salutis, intimis,
Jesu, refulge mentibus,
Dum nocte pulsa, gratior
Orbi dies renascitur.
Dans tempus acceptabile,
Da lacrimarum rivulis
Lavare cordis víictimam,
Quam laeta adurat charitas.
Quo fonte manavit nefas,
Fluent perennes lacrimae,
Si virga poenitentiae
Cordis rigorem conterat.
Dies venit, dies tua,
In qua reflorent omnia:
Laetemur et nos, in viam
Tua reducti déxtera.
Te prona mundi machina,
Clemens, adoret, Trinitas,
Et nos novi per gratiam
Novum canamus canticum.
Amen.
O Jesus! thou Sun of the world’s salvation! shine in the depths of our souls; for now is the hour of night’s departure, and sweeter day-break dawns upon the earth.
O thou that givest us this acceptable time! give us to wash, with our tears, the victim we offer thee, - which is our heart; and grant that it may burn with joyous love.
If the rod of penance but strike these hearts of stone, a flood of ceaseless tears will flow from that same fount, whence came our many sins.
The day, thine own day, is at hand, when all things bloom afresh; oh! grant, that we, too, may rejoice, being brought once more to the path by thy right hand.
O merciful Trinity! may the World prostrate itself before thee, and adore; and we, made new by grace, sing a new canticle of praise.
Amen.
Then make a humble confession of your sins, reciting the general formula made use of by the Church.
THE CONFESSION OF SINS
Confiteor Deo omnipotenti, beatae Mariae semper Virgini, beato Michaeli Archangelo, beato Joanni Baptistae, sanctis apostolis Petro et Paulo, et omnibus sanctis, quia peccavi nimis cogitatione, verbo, et opere: mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper Virginem, beatum Michaelem Archangelum, beatum Joannem Baptistam, sanctos apostolos Petrum et Paulum, et omnes sanctos, orare pro me ad Dominum Deum nostrum.
Misereatur nostri omnipotens Deus, et dimissis peccatis nostris, perducat nos ad vitam aeternam. Amen.
Indulgentiam, absolutionem, et remissionem peccatorum nostrorum tribuat nobis omnipotens et misericors Dominus. Amen.
I confess to almighty God, to blessed Mary ever Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, and to all the saints, that I have sinned exceedingly in thought, word, and deed: through my fault, through my fault, through my most grievous fault. Therefore I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy apostles Peter and Paul, and all the saints, to pray to the Lord our God for me.
May almighty God have mercy on us, and, our sins being forgiven, bring us to life everlasting. Amen.
May the almighty and merciful Lord grant us pardon, absolution, and remission of our sins. Amen.
This is the proper place for making your meditation, as no doubt you practise this holy exercise. During these two weeks, the following should be the leading subjects of our Meditations:- the severity of God's justice towards His Divine Son, who had taken upon Himself our sins; the ingratitude of the Jews, who, though laden by Jesus with favours, clamour for His death; the share we have taken, by our sins, in the crucifixion; the sufferings, both of body and soul, endured by our Redeemer; His patience and meekness under every injury; and finally, the infinite love He shows He has for us, by saving us at the cost of His Blood, yea, of His very life.
The next part of your morning prayer must be to ask of God, by the following prayers, grace to avoid every kind of sin during the day you are just beginning. Say, then, with the Church, whose prayers must always be preferred to all others:
V. Domine, exaudi orationem meam.
R. Et clamor meus ad te veniat.
Oremus
Domine, Deus omnipotens, qui ad principium hujus diei nos pervenire fecisti, tua nos hodie salva virtute, ut in hac die ad nullum declinemus peccatum, sed semper ad tuam justitiam faciendam nostra procedant eloquia, dirigantur cogitationes et opera. Per Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit et regnat in unitate Spiritus sancti, Deus, per omnia saecula saeculorum. Amen.
V. O Lord, hear my prayer.
R. And let my cry come unto thee.
Let us Pray
Almighty Lord and God, who hast brought us to the beginning of this day, let thy powerful grace so conduct us through it, that we may not fall into any sin, but that all our thoughts, words, and actions may be regulated according to the rules of thy heavenly justice, and tend to the observance of thy holy law. Through Jesus Christ our Lord. Amen.
Then beg the divine assistance for the actions of the day, that you may do them well, and say thrice:
V. Deus, in adjutorium meum intende.
R. Domine, ad adjuvandum me festina.
V. Deus, in adjutorium meum intende.
R. Domine, ad adjuvandum me festina.
V. Deus, in adjutorium meum intende.
R. Domine, ad adjuvandum me festina.
Oremus
Dirigere et sanctificare, regere et gubernare dignare, Domine Deus, Rex coeli et terrae, hodie corda et corpora nostra, sensus, sermones et actus nostros in lege tua, et in operibus mandatorum tuorum, ut hic et in aeternum, te auxilianto, salvi et liberi esse mereamur, Salvator mundi. Qui vivis et regnas in saecula saeculorum.
R. Amen.
V. Incline unto my aid, O God.
R. Lord, make haste to help me.
V. Incline unto my aid, O God.
R. O Lord, make haste to help me.
V. Incline unto my aid, O God.
R. O Lord, make haste to help me.
Let us pray
Lord God, and King of heaven and earth, vouchsafe this day to rule and sanctify, to direct and govern our souls and bodies, our senses, words, and actions in conformity to thy law, and strict obedience to thy commands; that by the help of thy grace, O Saviour of the world, we may be fenced and freed from all evils. Who livest and reignest for ever and ever.
R. Amen.
During the day, you will do well to use the instructions and prayers which you will find in this volume for each day of the Season, both for the Proper of the Time, and the Proper of the Saints. In the Evening, you may use the following Prayers.
NIGHT PRAYERS
After having made the sign of the Cross, let us adore that Sovereign Lord, who has so mercifully preserved us during this day, and blessed us, every hour, with his grace and protection. For this end, let us recite the following Hymn, which the Church sings in her Vespers of Passiontide:
HYMN
Vexilla Regis prodeunt;
Fulget crucis mysterium,
Qua Vita mortem pertulit,
Et morte vitam protulit.
Quae vulnerata lanceae,
Mucrone diro, criminum
Ut nos lavaret sordibus,
Manavit unda et sanguine.
Impleta sunt quae concinit
David fideli carmine,
Dicendo nationibus:
Regnavit a ligno Deus.
Arbor decora et fulgida,
Ornata Regis purpura,
Electa digno stipite
Tam sancta membra tangere.
Beata, cujus brachiis
Pretium pependit saeculi,
Statera facta corporis,
Tulitque praedam tartari.
O crux, ave, spes unica,
Hoc Passionis tempore
Piis adauge gratiam,
Reisque dele crimina.
Te, fons salutis. Trinitas,
Collaudet omnis spiritus;
Quibus crucis victoriam
Largiris, adde praemium.
Amen.
The standard of our King comes forth; the mystery of the cross shines upon us, that cross on which Life suffered death, and by his death gave life.
He was pierced with the cruel spear, that, by the Water and the Blood which flowed from the wound, he might cleanse us from sin.
Here on the cross was fulfilled the prophecy foretold in David’s truthful words: ‘God hath reigned from the tree.’
O fair and shining tree! beautified by the scarlet of the King, and chosen as the noble trunk that was to touch such sacred limbs.
O blessed tree! on whose arms hung the ransom of the world! It was the balance, wherein was placed the Body of Jesus, and thereby hell lost its prey.
Hail, O cross! our only hope! During these days of the Passion, increase to the good their grace, and cleanse sinners from their guilt.
May every spirit praise thee, O holy Trinity, thou fount of salvation! and by the cross, whereby thou gayest us victory, give us, too, our recompense. Amen.
After this hymn, say the Our Father, the Hail Mary, and the Apostles’ Creed, as in the morning.
Then make the Examination of Conscience, going over in your mind all the faults you may have committed during the day. Think, how great is the obstacle put by sin to the merciful designs your God would work in you; and make a firm resolution to avoid it for the time to come, to do penance for it, and to shun the occasions which might again lead you into it.
The examination of conscience concluded, recite the Confiteor (or I confess) with heartfelt contrition, and then give expression to your sorrow by the following act, which we have taken from the Venerable Cardinal Bellarmine’s Catechism:
ACT OF CONTRITION
O my God, I am exceedingly grieved for having offended thee, and with my whole heart I repent of the sins I have committed: I hate and abhor them above every other evil, not only because, by so sinning, I have lost heaven and deserved hell, but still more because I have offended thee. O infinite Goodness, who art worthy to be loved above all things. I most firmly resolve, by the assistance of thy grace, never more to offend thee for the time to come, and to avoid those occasions which might lead me into sin.
You may then add the acts of Faith, Hope, and Charity, to the recitation of which Pope Benedict the Fourteenth has granted an indulgence of seven years and seven quarantines for each time.
ACT OF FAITH
O my God, I firmly believe whatsoever the holy, Catholic, apostolic, Roman Church requires me to believe: I believe it because thou hast revealed it to her, thou who art the very truth.
ACT OF HOPE
O my God, knowing thy almighty power, and thy infinite goodness and mercy, I hope in thee that, by the merits of the Passion and death of our Saviour Jesus Christ, thou wilt grant me eternal life, which thou hast promised to all such as shall do the works of a good Christian; and these I resolve to do with the help of thy grace.
ACT OF CHARITY
O my God, I love thee with my whole heart and above all things, because thou art the sovereign Good: I would rather lose all things than offend thee. For thy love also, I love, and desire to love, my neighbour as myself.
Then say to our blessed Lady the following Anthem, which the Church uses from the Feast of the Purification to Easter:
ANTHEM OF THE BLESSED VIRGIN
Ave Regina coelorum,
Ave Domina Angelorum:
Salve radix, salve porta,
Ex qua mundo lux est orta;
Gaude, Virgo gloriosa,
Super omnes speciosa:
Vale, O valde decora,
Et pro nobis Christum exora.
V. Dignare me laudare te, Virgo sacrata.
R. Da mihi virtutem contra hostes tuos.
OREMUS
Concede, misericors Deus, fragilitati nostrae praesidium: ut, qui sanctae Dei Genetricis memoriam agimus, intercessionis ejus auxilio, a nostris iniquitatibus resurgamus. Per eumdem Christum Dominum nostrum. Amen.
Hail, Queen of Heaven! Hail, Queen of Angels! Hail blest Root and Gate, from which came Light upon the world! Rejoice, O glorious Virgin, that surpassest all in beauty! Hail, most lovely Queen! and pray to Christ for us.
V. Vouchsafe, O Holy Virgin, that I may praise thee.
R. Give me power against thine enemies.
LET US PRAY
Grant, O merciful God, thy protection to us in our weakness; that we who celebrate the memory of the Holy Mother of God, may, through the aid of her intercession, rise again from our sins. Through the same Christ our Lord. Amen.
You would do well to add the Stabat Mater, which is given below on Friday in Passion Week.
Here invoke the holy angels, whose protection is indeed, always so much needed by us, but never so much as during the hours of night. Say with the Church:
Sancti angeli, custodes nostri, defendite nos in praelio, ut non pereamus in tremendo judicio.
V. Angelis suis Deus mandavit de te.
R. Ut custodiant te in omnibus viis tuis.
OREMUS.
Deus qui ineffabili providentia sanctos angelos tuos ad nostram custodiam mittere dignaris: largire supplicibus tuis, et eorum semper protectione defendi, et aeterna societate gaudere. Per Christum Dominum nostrum. Amen.
Holy angels, our loving guardians, defend us in the hour of battle, that we may not be lost at the dreadful judgement.
V. God hath given his angels charge of thee.
R. That they may guard thee in all thy ways.
LET US PRAY.
O God, who in thy wonderful providence hast been pleased to appoint thy holy angels for our guardians: mercifully hear our prayer, and grant we may rest secure under their protection, and enjoy their fellowship in heaven for ever. Through Christ our Lord. Amen.
Then beg the assistance of the saints by the following antiphon and prayer of the Church:
ANT. Sancti Dei omnes, intercedere dignemini pro nostra omniumque salute.
ANT. All ye Saints of God, vouchsafe to intercede for us and for all men, that we may be saved.
And here you may add a special mention of the Saints to whom you bear a particular devotion, either as your Patrons or otherwise; as also of those whose feast is kept in the Church that day, or at least who have been commemorated in the Divine Office.
This done, remember the necessities of the Church Suffering, and beg of God that He will give to the souls in Purgatory a place of refreshment, light, and peace. For this intention recite the usual prayers.
PSALM 129
De profundis clamavi ad te, Domine: Domine, exaudi vocem meam.
Fiant aures tuae intendentes: in vocem deprecationis meae.
Si iniquitates observaveris, Domine: Domine, quis sustinebit?
Quia apud te propitiatio est: et propter legem tuam sustinui te, Domine.
Sustinuit anima mea in verbo ejus: speravit anima mea in Domino.
A custodia matutina usque ad noctem: speret Israel in Domino.
Quia apud Dominum misericordia: et copiosa apud eum redemptio.
Et ipse redimet Israel: ex omnibus iniquitatibus ejus.
Requiem aeternam dona eis, Domine.
Et lux perpetua luceat eis.
V. A porta inferi.
R. Erue, Domine, animas eorum.
V. Requiescant in pace.
R. Amen.
V. Domine, exaudi orationem meam.
R. Et clamor meus ad te veniat.
Oremus.
Fidelium Deus omnium Conditor et Redemptor, animabus famulorum famularumque tuarum, remissionem cunctorum tribue peccatorum: ut indulgentiam, quam semper optaverunt, piis supplicationibus consequantur. Qui vivis et regnas in saecula saeculorum. Amen.
From the depths I have cried to thee, O Lord; Lord, hear my voice.
Let thine ears be attentive to the voice of my supplication.
If thou wilt observe iniquities, O Lord: Lord, who shall endure it?
For with thee there is merciful forgiveness; and by reason of thy law I have waited for thee, O Lord.
My soul hath relied on his word; my soul hath hoped In the Lord.
From the morning watch even until night, let Israel hope in the Lord.
Because with the Lord there is mercy, and with him plentiful redemption.
And he shall redeem Israel from all his iniquities.
Eternal rest give to them, O Lord.
And let perpetual light shine upon them.
V. From the gate of hell.
R. Deliver their souls, O Lord.
V. May they rest in peace.
R. Amen.
V. O Lord, hear my prayer.
R. And let my cry come unto thee.
Let us pray.
O God the Creator and Redeemer of all the faithful, give to the souls of thy servants departed the remission of their sins: that through the help of pious supplications, they may obtain the pardon they have always desired. Who livest and reignest for ever and ever. Amen.
Here make a special memento of such of the Faithful departed as have a particular claim upon your charity; after which, ask of God to give you his assistance, whereby you may pass the night free from danger. Say, then, still keeping to the words of the Church:
ANT. Salva nos, Domine, vigilantes, custodi nos dormientes: Ut vigilemus cum Christo, et requiescamus in pace.
V. Dignare, Domine, nocte ista.
R. Sine peccato nos custo dire.
V. Miserere nostri, Domino.
R. Miserere nostri.
V. Fiat misericordia tua, Domine, super nos.
R. Quemadmodum speravimus in te.
V. Domine, exaudi orationem meam.
R. Et clamor meus ad te veniat.
Oremus.
Visita, quaesumus, Domine, habitationem istam, et omnes insidias inimici ab ea longe repelle: angeli tui sancti habitent in ea, qui nos in pace custodiant, et benedictio tua sit super nos semper. Per Dominum nostrum Jesum Christum, Filium tuum, qui tecum vivit et regnat in unitate Spiritus sancti Deus, per omnia saecula saeculorum. Amen
ANT. Save us, O Lord, while awake, and watch us as we sleep: that we may watch with Christ, and rest in peace.
V. Vouchsafe, O Lord, this night.
R. To keep us without sin.
V. Have mercy on us, O Lord.
R. Have mercy on us.
V. Let thy mercy, O Lord, be upon us.
R. As we have hoped in thee.
V. O Lord, hear my prayer.
R. And let my cry come unto thee.
Let us pray.
Visit, we beseech thee, O Lord, this house and family, and drive from it all snares of the enemy: let thy holy angels dwell herein, who may keep us in peace, and may thy blessing be always upon us. Through Jesus Christ our Lord, thy Son, who liveth and reigneth with thee, in the unity of the Holy Ghost, God, world without end. Amen.
And that you may end the day in the same sentiments with which you began it, say once more to your God these words of the Apostle:
Christus factus est pro nobis obediens usque ad mortem, mortem autem crucis.
Christ became, for our sake, obedient unto death, even to the death of the cross.
|
|
|
| Sacred Triduum Schedule 2026 |
|
Posted by: Stone - Today, 05:17 AM - Forum: Event Schedule
- No Replies
|
 |
Holy Week - Sacred Triduum
April 1-4, 2026
![[Image: ?u=https%3A%2F%2Ftse2.mm.bing.net%2Fth%3...%3DApi&f=1]](https://external-content.duckduckgo.com/iu/?u=https%3A%2F%2Ftse2.mm.bing.net%2Fth%3Fid%3DOIP.9mFRaOEIQ6TlZ4LUsabw5QHaDi%26pid%3DApi&f=1)
✠ ✠ ✠ Wednesday of Holy Week ✠ ✠ ✠
[While Holy Wednesday is not per se part of the Triduum, the faithful are invited to Tenebrae.]
![[Image: ?u=https%3A%2F%2Ftodayscatholic.org%2Fwp...efe8c76e6b]](https://external-content.duckduckgo.com/iu/?u=https%3A%2F%2Ftodayscatholic.org%2Fwp-content%2Fuploads%2F2017%2F04%2Ftenebrae.jpg&f=1&nofb=1&ipt=3dfd481eb4d1a8909f8b7855fb6f4379ecac2ea3e6ee6b5def7fc4efe8c76e6b)
Tenebrae - 5:30 PM
✠ ✠ ✠ Holy Thursday ✠ ✠ ✠
![[Image: ?u=https%3A%2F%2Fi.pinimg.com%2Foriginal...f=1&nofb=1]](https://external-content.duckduckgo.com/iu/?u=https%3A%2F%2Fi.pinimg.com%2Foriginals%2Feb%2F1a%2F23%2Feb1a23d243379e93cfc53c1254dfe2c3.jpg&f=1&nofb=1)
Confessions / Rosary - 2:15 PM
High Mass / Procession - 3:00 PM
Conference on the Passion - 6:00 PM
Holy Hour Reparation - 6:45 PM - 7:45 PM
Adoration till Midnight
✠ ✠ ✠ Good Friday ✠ ✠ ✠
Confessions / Rosary - 9:45 AM
Mass of the Pre-Sanctified - 10:30 AM
Stations of the Cross - 1:00 PM
Conference on the Passion - 1:45 PM
Sorrowful Mother Devotions - 2:30 PM
✠ ✠ ✠ Holy Saturday ✠ ✠ ✠
![[Image: ?u=https%3A%2F%2Fi.pinimg.com%2F736x%2F1...f=1&nofb=1]](https://external-content.duckduckgo.com/iu/?u=https%3A%2F%2Fi.pinimg.com%2F736x%2F1f%2Fe3%2Ff2%2F1fe3f232eb9a5a75832c80dc70a55b9c--stock-art-holy-mary.jpg&f=1&nofb=1)
Easter Vigil Ceremonies / Mass - 10:00 AM
Blessing of Easter Baskets - Immediately Following
|
|
|
|
| Belgian TV segment shows people destroying statues of Our Lord, Our Lady |
|
Posted by: Stone - Yesterday, 06:43 AM - Forum: Anti-Catholic Violence
- No Replies
|
|
Blasphemous Belgian TV segment shows people destroying statues of Our Lord, Our Lady
An EWTN correspondent confronted the people involved in the segment at a recent media event – and got them to admit that what they did was wrong.
![[Image: shutterstock_644796925.jpg]](https://www.lifesitenews.com/wp-content/uploads/2025/11/shutterstock_644796925.jpg)
Our Lady of Fatima statue
Ricardo Perna/Shutterstock
Mar 24, 2026
(LifeSiteNews) — A blasphemous sketch that aired on a taxpayer-funded Belgian television channel is garnering international attention for showing people smashing statues of Jesus Christ and the Blessed Virgin Mary to pieces.
EWTN International Correspondent Colm Flynn appeared at a recent media event in Latvia called Radiodays Europe where he confronted Eva De Roo, Dries Lenaerts, and Sam De Bruyn about the segment, which reportedly aired several months ago.
The channel that broadcast the footage, Studio Brussels, had shared a video of persons hitting the statues with what appeared to be iron rods. The stunt was part of a “rage room” stun where participants could destroy objects of their liking in order to supposedly make themselves feel better. The initiative was part of “Blue Monday,” a day that is recognized for drawing attention to people feeling sad or depressed.
Flynn asked the trio about why the statues were allowed to be destroyed given their religious character.
“It might offend people,” one man replied. But “we’re not a very religious country.”
“We all come from the Christian tradition ourselves,” Eva De Roo added. “So it’s more laughing with ourselves.”
To his credit, Flynn did not let the matter go. He pressed them to further explain the reasoning behind the sketch.
“The statue [of Jesus] was turned, faced towards the back of the room so you wouldn’t see the face,” one man said, attempting to deflect from the obvious sacrilegious nature of the program. “I would have been more careful in another country. In Belgium, it is not a big issue.”
Flynn then asked if they would air footage of someone destroying a statue of Mohamed or a six-pointed Star of David.
That is a “very dangerous” question, one man replied.
“That would be inappropriate,” De Roo interjected. “In Belgium there are many…” at which put she caught herself before saying there are many Muslims in the country. After stuttering for a moment, she admitted that, “I know there are Christians” in Belgium.
Seemingly recognizing the hypocrisy of their comments, the trio tried to justify themselves before eventually admitting it was wrong.
“We have all been raised Catholic so that gives us a little more credit to do this, but it’s harder if you do it from a religion that you know nothing about,” one of them said.
“[I] would not do this on every station” but Studio Brussels is “very alternative” and its viewers “are not very religious in any way.”
De Roo was the first to express regret over the situation.
“Now [that] we [are] having this conversation, I’m so sorry Colm, we shouldn’t have done it because we didn’t think that much about it,” she confessed. “We’re just smashing all kinds of stuff and it happens to be an old Jesus [statue] and we smashed it.”
“We do some things out of the silliness and someone lets us know this was really inappropriate and that becomes a topic for us to sort this out and to be able to say, ‘oh yeah, we never thought about this, actually. That’s pretty stupid,’” one of the men commented.
It is a good thing that they admitted the footage was indefensible. No one has the right to destroy religious art.
Religious symbols and icons reflect sacred things. They are to be revered, unlike ordinary objects such as paintings of waterfalls or old lamps. To destroy them, even if they are already cracking or are irreparable, in the way in which they were smashed on Studio Brussels is not only offensive but sacrilegious.
Fortunately, De Roo and Lenaerts issued an apology. So did Studio Brussels, which admitted in a statement that “today, we would make different choices.”
“Eva and Dries apologize. The video was intended as a humorous act, and they underestimated how sensitive religious symbols can be. They understand that this was hurtful to some people and would make different choices today,” the company said in a statement.
Kudos to Colm Flynn for putting their feet to the fire and for defending the sacred nature of statues that depict Christ and the Blessed Virgin Mary. If nothing else, this minor victory is worth celebrating in a world that all too often only doubles down on attacking that which is holy.
|
|
|
|
| Fr. Reginald Garrigou-Lagrange: Sovereign Redemption and Its Fruits in Mary |
|
Posted by: Stone - Yesterday, 06:35 AM - Forum: Our Lady
- No Replies
|
|
SOVEREIGN REDEMPTION AND ITS FRUITS IN MARY
Taken from OUR SAVIOUR AND HIS LOVE FOR US
Fr. Reginald Garrigou-Lagrange, O.P.
Imprimatur and Nihil Obstat, 1951
![[Image: ?u=https%3A%2F%2Fcdn2.oceansbridge.com%2...c2a186c24c]](https://external-content.duckduckgo.com/iu/?u=https%3A%2F%2Fcdn2.oceansbridge.com%2F2017%2F07%2F26003625%2FThe-Annunciation-1545-Domenico-Beccafumi-Oil-Painting.jpg&f=1&nofb=1&ipt=4c89ff563007aedf279c6821c0540ae8aefcfb1fcad7f015a2a33ac2a186c24c)
"He that is mighty hath done great things to me." Luke 1:49
THE special manner in which the mystery of the Redemption was accomplished with relation to Mary, the Mother of God, contains such profound harmonies that they long remained hidden even from great theologians and great Saints like St. Bernard, St. Bonaventure, and perhaps St. Thomas Aquinas. 1 Now that the Church has made an infallible pronouncement by defining the dogma of the Immaculate Conception, all the faithful can see in this privilege the most eminent form of the mystery of the Redemption. Let us first consider it in the light of the privilege itself, and secondly in the light of its consequences.
The Preservative Redemption
The harmony of a mystery is all the more beautiful when it intimately reconciles things that are apparently most contradictory and that God alone can bring together. Thus the mystery of the Redemption, considered in terms of the Savior Himself, reconciles in the sufferings endured through love the most rigorous justice and the tenderest mercy. Therein lies the sublimity of the Cross.
The Immaculate Conception presents a reconciliation of the same order. On the one hand the Virgin Mary, by reason of her birth as a daughter of Adam, was destined to contract Original Sin. The first man, through his sin, lost original justice for himself and for us. That is to say, he lost sanctifying grace and the privileges that accompanied it. Had he remained innocent, he would have transmitted this original justice to us, together with his human nature. 2 The law that weighs on our fallen nature is universal: human nature is transmitted to all of us by way of generation, but it is transmitted deprived of grace and of the privileges of the state of innocence. Every child is born not merely deprived of sanctifying grace but moreover inclined to covetousness, to disorders of the passions, to error, and subject to suffering and death. "By one man sin entered into this world," 3 St. Paul tells us. Mary, therefore, by reason of her birth as a daughter of Adam, was destined to contract Original Sin. How could she, caught in the current of generation, escape the current of sin? And, as St. Peter declares, "there is no other name under Heaven given to men, whereby we must be saved" [except that of Jesus Christ]. 4 St. Paul also says: "There is ... one mediator of God and men, the man Christ Jesus Who gave Himself a redemption for all." 5 There is no salvation for anyone except through the blood of the Savior, Who is the Redeemer of all men without any exception. In this sense Mary needs redemption, just like the other children of men.
St. Thomas lays great stress on this point, for this is a capital dogma of our faith. There is no salvation except through Christ Who died for us.
Mary, on the other hand, has been called from all eternity to be the Mother of the Savior. The heavenly Father chose her through a love of predilection from among all women, so that in time she should give a body to the Son, only begotten from all eternity. No one but the heavenly Father and Mary can call Jesus, "My Son." The Holy Ghost was to overshadow her and, without sullying her virginity in any way, was to make it possible for her to conceive the Savior. The Word of God, Who exists eternally and therefore existed before creation, was to be truly Mary's son, and He was to love her among all creatures as His true Mother.
Could it be that Mary, called to this glorious maternity, should have come into the world bearing the stain of Original Sin? Was it possible that she who was to be the Mother of the Author of grace should be born deprived of grace? Could she who was to be the Mother of the Word made flesh have been born inclined toward covetousness, disorders of the emotions, and error?
These reasons are so compelling that even the theologians who once doubted the privilege of the Immaculate Conception declared unequivocally that Mary was sanctified before her birth in the womb of her mother, St. Anne. But the Church goes still further and has solemnly affirmed the privilege of the Immaculate Conception, accorded at the very instant when Mary's soul was created and united to her body.
How then can we reconcile these two things that are apparently so irreconcilable: Mary, being the daughter of Adam, must contract Original Sin; but, being called to be the Mother of God, she must be exempt from any stain whatever, she must escape the universal contagion?
How can these things be reconciled? We can understand an exception to the law of man's fall, in view of a mission that is unique in the world, a mission that is superior to that of the prophets and Apostles. But how was this exception to be accomplished? Was Mary preserved from the common stain independently of the future merits of her Son? Is it possible that Christ, the sole Mediator and Savior of all souls, is not Mary's Savior? Can it be that she does not owe her holiness to Him? St. Thomas rightly placed great emphasis on this point, for he was deeply concerned with safeguarding the dogma of universal redemption.
The Church, in defining the Immaculate Conception, answers: Mary was the beneficiary of a unique mode of redemption, a preservative redemption, and not merely a liberating and reparative redemption. Mary was preserved from Original Sin because of the future merits of her Son, and this truth reveals to us the deep harmony of the mystery, which long remained hidden even from great Saints. [Emphasis in bold added.]
What kept St. Thomas from stoutly affirming the privilege of the Immaculate Conception, not yet defined by the Church at that time, was his fear of contradicting the dogma of the universal redemption of souls by Jesus Christ. He feared he might detract from the Redeemer's glory. And Divine Providence seems to have permitted the great doctor to remain in darkness on this point, and with him St. Bonaventure and St. Bernard, because the proclamation of this privilege was reserved for much later, for our era of unbelief and naturalism which denies Original Sin and the necessity of redemption. 6
Preservative redemption is one of the marvels of Catholic dogma. To truly understand it we must realize that not only is Jesus Christ Mary's Savior, but that she benefited more than anyone else from His redemptive mission. Herein lies all the grandeur of the mystery. Let us consider it in some detail. Indeed it is fitting that the absolutely perfect Savior should exercise sovereign redemption for at least one soul, the soul called to be most intimately united to Him in His work of salvation. But perfect redemption consists not only in rescuing a soul from sin, but also in preserving it from this sin even before sin has had a chance to sully it. He who preserves us from a mortal blow saves our life even better than if he healed the wound caused by this blow. It is therefore highly fitting that Christ Jesus, the perfect Redeemer, should bestow upon His Mother redemption in all its plenitude: a redemption that is not merely reparative and liberating, but a preservative redemption. It is highly fitting that Mary should not be liberated, purified, cured of Original Sin, but that she should be totally preserved from it by the future merits of her Son.
Christ's love for His immaculate Mother is immense. At the thought of it our souls should rejoice and soar upward. Only the Mother of the Son of God could have this unique prerogative. How fitting that she should have it!
Inasmuch as she had been called to become the Mother of God and the Coredemptrix, the Mother of all men, it was necessary that she be redeemed as perfectly as possible. Being closer than anyone to the stream of grace that pours from the Word made flesh, she received His blessings in their plenitude.
At a time when all truths were being depreciated, when many refused to believe either in Original Sin or in the necessity of Baptismal regeneration, it was fitting that the Church should solemnly define this dogma and that Mary should remind us of all these truths by telling us at Lourdes: "I am the Immaculate Conception." This privilege, far from detracting from the dogma of the universal redemption of souls by Jesus Christ, discloses to us in the person of Mary sovereign redemption in its most perfect form conceivable. 7
In preserving His Mother from Original Sin, the Savior gave her an initial plenitude of grace greater than that of all the Saints and Angels taken together, just as a single diamond may have greater value than a great pile of lesser stones. From this initial plenitude of sanctifying grace sprang forth in the same eminent degree faith, hope, charity, the infused moral virtues, and the seven gifts of the Holy Ghost. Moreover, this initial plenitude did not cease growing until Mary's death, for no venial sin or imperfection impeded its progress. Because of Mary's unceasing fidelity, the initial treasure increased in a marvelous progression. Just as bodies fall with increasing speed as they approach the earth by virtue of the law of acceleration which is a corollary of universal gravitation, so do souls progress more quickly toward God as they come closer to Him and are increasingly attracted by Him. 8
This law of acceleration of the progress of souls toward God, which is approximately verified in the lives of the Saints especially by frequent Holy Communion, 9 was fully verified in Mary. Whereas Jesus never increased in goodness, 10 since He had been conceived in the absolute plenitude of grace, Mary continued to increase in perfection until her death, until the moment of the final plenitude of grace when her soul entered glory. 11
It is a consolation to think that there has been one soul that received in its plenitude everything that God desired to give her and that never impeded the pouring of grace upon other souls. There is one absolutely perfect soul which allowed the Divine life-giving torrent to flow through her without obstacle. There is at least one soul that never for a single instant failed to measure up to what God desired of her. This is the soul of the Mother of God, the Mother of all men, who watches over them to lead them to eternal life.
This is what we mean by sovereign Redemption, a redemption that is not merely liberating and reparative but also preservative. This is what motivated the words of the Archangel Gabriel when he said to Mary: "Hail, full of grace, the Lord is with thee: blessed art thou among women."12
The Consequences of the Preservative Redemption
Did the privilege we have just discussed remove from Mary even here on earth all the consequences of Original Sin? What happens to us even after Baptism which remits Original Sin and restores us to sanctifying grace with all its accompanying infused virtues and gifts of the Holy Ghost? Even after Baptism, there remain in us as a consequence of Original Sin concupiscence or the roots of covetousness that enkindle our evil passions, inclination toward error or weak judgment that easily goes astray, as well as suffering and death.
None of these evils existed in the state of original justice in which human nature was ennobled by grace and endowed with privileges. The body was perfectly submissive to the soul, the passions to right reason and to the will, and the will was submissive to God. Baptism, while it cleanses us of Original Sin, leaves the consequences of Original Sin in us as so many occasions for struggle and merit.
What is so striking about Mary is that the privilege of the Immaculate Conception exempts her from two of the consequences of Original Sin that are blighting and incompatible with her mission as Mother of God, but her privilege does not exempt her from suffering and death. This is most illuminating.
From the first moment of her life Mary was exempt from every form of concupiscence. The embers of covetousness never existed in her. No movement of her emotions could be disorderly or circumvent her judgment and her consent. Hers was perfect subordination of the emotions to the intellect and the will, and of the will to God as was the case of man in the state of innocence. Thus Mary is the most pure Virgin of virgins, "inviolata, intemerata," the tower of ivory, the most perfect mirror of God.
Likewise Mary was never subject to error or illusion. Her judgment was always enlightened, always clearsighted. In the words of the Litany, she is the Seat of Wisdom, the Virgin most prudent, the Mother of good counsel. All theologians agree that even here on earth she possessed an eminently superior and simple understanding of the Scriptures on the subject of the Messiah, the Incarnation, and the Redemption. She was more intimately initiated into the secrets of the kingdom of Heaven than were the Apostles. Then too, everything in nature spoke to her of the Creator more poignantly than to the greatest poets. In its simplicity her contemplation was superior to that of the greatest Saints, to that of even St. John, St. Paul, or St. Augustine. Mary was above ecstasy. She had no need to lose the use of her senses to become very intimately united to God. Her union with Him was continual. She was thus perfectly exempt from covetousness and error.
Why then did not the privilege of the Immaculate Conception exempt Mary from suffering and death, which are also consequences of Original Sin? The truth of the matter is that suffering and death, as Mary and Jesus experienced them, were not consequences of Original Sin, as they are for us. For Original Sin had not touched them. Suffering and death were for them the consequences of human nature which by its very nature is subject to suffering and to corporeal death just as is the nature of the animal. It was only through a supernatural privilege that Adam in his innocence was exempt from all suffering and from the necessity of dying.
That He might become our Redeemer by His death on the Cross, Jesus was virginally conceived in mortal flesh, and He willingly accepted suffering and dying for our salvation. Following His example, Mary willingly accepted suffering and death also, so that she might be united to her Son's sacrifice, make expiation with Him in our stead, and thus redeem us.
And, astonishingly enough, the privilege of the Immaculate Conception and the plenitude of grace she enjoyed, instead of exempting Mary from pain, considerably increased her capacity for suffering. This truth never ceases to arouse the admiration and wonder of the contemplatives. Mary suffered extraordinarily from the gravest evils precisely because she was absolutely pure, because her heart was aflame with Divine charity. Yet we in our flightiness are not much troubled by these evils. We suffer because of things that wound our susceptibility, our self-love, our pride. Mary suffered because of sin in the measure of her love for God Whom sin offends, in the measure of her love for her Son whom sin crucified, in the measure of her love for our souls that sin ravages and kills. Just as the Blessed Virgin's love for God was superior even here on earth to that of all the Saints taken together, the same is true of her suffering. Here on earth, the closer a soul is to God - that is, the more it loves - the more it is destined to suffer. Mary loved the Savior, not only as her beloved Son but also as her Son the legitimate object of adoration, with her most tender virginal heart. The depth of her love made of her the queen of Martyrs. As the aged Simeon had prophesied, a sword pierced her soul. The privilege of the Immaculate Conception, far from exempting Mary from sufferings, thus increased them and disposed her so well to endure them that she wasted none of them.
Finally, although this privilege did not save Mary from being subject to death, the Assumption was one of its consequences. Mary, conceived without sin, preserved from all sin, was not to know the corruption of the grave. The Savior was thus to associate her to the glories of the Ascension and to hasten for her the moment of the resurrection of the body.
Such were the consequences of the sovereign redemption which was accomplished in her. Not only was Mary redeemed by the most perfect redemption conceivable, but she has been intimately associated with the work of the salvation of mankind through her love and suffering.
This preservative redemption reminds us of the value of a less exalted grace, but one that is so necessary to us: Baptism. Although we are born sinners, we are cleansed of Original Sin by baptismal grace, which is the seed of eternal life. There is an immense difference between an unbaptized child and one who has received the Sacrament of regeneration. And as Mary's initial plenitude of grace never stopped growing within her during her lifetime, so the seed of eternal life should never cease growing in us until the moment of our death. God loves us much more than we realize. In order to grasp the full value of the sanctifying grace received in Baptism, we should have to see God. For grace is nothing but a true and formal participation in God's intimate life.
Lastly, the sovereign redemption that we have just contemplated in Mary reminds us of the value of sanctity, and inspires us to pray earnestly, especially at the thought of the spiritual wretchedness of present-day Russia and other vast areas of the world. As the contemplatives tell us, the actual state of the world is at once much sadder and more beautiful than we know. The world desires no more Saints, and expels them from persecuted lands. But God for His part wishes to give the world Saints of every age and station in life. God wishes to give the world Saints, but we must ask Him for them and secure them from His mercy. For a number of years now, Rome has been multiplying its beatifications and canonizations. In moments of great confusion like that of the Albigensian heresy and that of Protestantism, God sent galaxies of Saints to carry on His Son's work and to lift up afflicted and tempted souls.
Although the world's plight is grave, let us not view it with discouragement and thereby depress those around us. Let us look at the other pan of the scales with a holy realism, and see in it the infinite merits of the Savior, those of Mary Coredemptrix and Mediatrix, and those of all the Saints. This is the supernatural contemplation superior to all science, the contemplation that awakens in us not merely momentary enthusiasm but "the hunger and thirst for God's justice." It tells us that the only genuinely and profoundly interesting thing for us is sanctity and whatever leads us toward it. When this sanctity is incontestable, as in Mary, it becomes manifest to all as the profound reign of God in souls, and it permits us to glimpse even here on earth the grandeur of the mystery of Redemption, that is, the mystery of eternal life given back to souls that are willing to receive it.
1. It is often said that St. Thomas denied the privilege of the Immaculate Conception. Such a categorical assertion does not seem justified on the basis of a work recently written on this subject by Father N. del Prado, O.P., of the University of Fribourg, Divus Thomas et bulla dogmatica "lneffabilis Deus" (1919). In this work the author shows that St. Thomas made more of a distinction than is generally believed between the body of the Blessed Virgin before the animation, and her person which presupposes the presence of a rational soul within the body. According to the saintly Doctor, the body of the Blessed Virgin before the animation was not preserved from Original Sin. But with regard to the person of Mary, several reliable authors maintain that St. Thomas neither affirmed nor denied the privilege. Since the Church had not yet made any pronouncement on the matter, neither did he see fit to make. Cf. P. Frietoff, O.P., Angelicum, July, 1933: "Quomodo caro B.V.M. in originale concepta fuerit."
2. The Council of Trent says clearly: "Si quis Adae praevaricationem sibi soli et non ejus propagini asserit nocuisse, acceptam a Deo sanctitatem et justitiam, quam perdidit, sibi soli et non nobis etiam eum perdidisse: an. sit" (Denzinger, no. 789).
3. Rom. 5:12.
4. Acts 4:12.
5. 1 Tim. 2:5
6. If these great doctors had made definite pronouncements in favor of the Immaculate Conception, this dogma would probably have been defined before the nineteenth century.
7. Let us note that, since Mary was fully redeemed by Christ, she was not able, properly speaking, to merit the Incarnation even de congruo. Why? Because the principle of merit cannot be merited, just as the first cause cannot be an effect produced. It cannot produce itself. Thus the merits of the Blessed Virgin Mary derive from the future merits of her Son as their primary source. [IBID.] Her merits depend on those of her Son not only as on a final cause, but as on an efficient moral cause, foreseen and willed by God. Mary therefore could not have merited the Incarnation. But having received the initial plenitude of grace through the future merits of her Son, she merited the superior degree of grace which made her the worthy Mother of the Savior. St. Thomas (IIIa, q. 2, a. 11 ad 3) says with admirable precision: "The Blessed Virgin is said to have merited to bear the Lord of all; not that she merited His incarnation, but because by the grace bestowed upon her she merited that grace of purity and holiness which fitted her to be the Mother of God."
Several modern theologians seem to forget this distinction and therefore to misunderstand the great principle that the principle of merit cannot be merited. Some wish to apply in this connection the axiom "causae ad invicem sunt causae," but one must not forget to add "in diverso genere." There is certainly a mutual priority of final and efficient causes, but on condition of keeping in mind that they are of diverse orders. The principal root of Mary's merits lies in the merits of Christ, and these latter presuppose the Incarnation. Thus Mary could not merit the Incarnation. It is clear that here we are dealing with the same order of causality. Cf. the commentators of St. Thomas on IIIa, q. 2., a. 11, for example Billuart: "Nullum meritum est aut concipi potest pro praesenti hominum statu, quod non accipiat valorem suum et vim merendi ex Christi meritis."
8. Cf. St. Thomas, In Epistolam ad Hebraeos, 10 :25: "Motus naturalis (v.g., motus lapidis cadentis ad centrum terrae) quanto plus accedit ad terminum, magis intenditur. Contrarium est de motu violento. Gratia autem inclinat in modum naturae. Ergo qui sunt in gratia, quanto plus accedunt ad finem, plus debent crescere." Cf. St. Thomas, Ia IIae, q. 35, a. 6 ad 2: "Omnis motus naturalis intensior est in fine."
9. In principle, if we fought generously against negligence and every attachment to venial sin, each of our Communions should be substantially more fervent than the preceding one since each of them must not only preserve but increase charity in us and therefore dispose us to receive our Lord with a more fervent will the following day.
10. Cf. Concilium Constantinop. II (Denzinger, no. ZZ4).
11. As the theologians say in describing this instant which is preceded by a period of time that can be divided ad infinitum: "primum non esse viae, seu primum esse separationil animae a corpore, fuit primum esse vitae ejus gloriosae."
12. Luke 1:28.
|
|
|
|
|
![[Image: ?u=https%3A%2F%2Fimgc.artprintimages.com...f=1&nofb=1]](https://external-content.duckduckgo.com/iu/?u=https%3A%2F%2Fimgc.artprintimages.com%2Fimg%2Fprint%2Fchrist-on-the-road-to-calvary-1749_u-l-ofe9i0.jpg%3Fh%3D550%26p%3D0%26w%3D550%26background%3Dfbfbfb&f=1&nofb=1)
![[Image: ?u=https%3A%2F%2Fpaintingvalley.com%2Fim...2d4209050c]](https://external-content.duckduckgo.com/iu/?u=https%3A%2F%2Fpaintingvalley.com%2Fimages%2Fpalm-sunday-painting-2.jpg&f=1&nofb=1&ipt=6bca8b8485b2e2d1006414911c8435ca8c59ff734d54f87b5b8c0d2d4209050c)
![[Image: bd491243-5f80-3553-4880-0642f319de43.jpg]](https://mcusercontent.com/76ce784d87af5db75a3164d6a/images/bd491243-5f80-3553-4880-0642f319de43.jpg)
