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our Sacramentals
Sacramentals are sacred signs instituted by the Church that mediate spiritual effects such as blessings, protection, and peace through the Church. They bear resemblance to the sacraments and signify effects, particularly spiritual effects, obtained through the mediation of the Church (CCC 1667).
Sacramentals were instituted by the Church so that the faithful may be better disposed to participate fully in the sacraments and receive divine blessings and protection. The use of sacramentals in daily life is often accompanied by a prayer, usually with a ritual gesture such as the Sign of the Cross or sprinkling of holy water.
Sacramentals include blessings, ritual actions such as processions, prayers and devotions such as the Rosary, and objects, such as medals of saints. They bear resemblance to the sacraments and signify effects—particularly spiritual effects—obtained through the mediation of the Church (CCC 1667).
Popular Sacramentals :
San Damiano Cross
The San Damiano cross is the large Romanesque wood cross that hung in the abandoned chapel near Assisi. While still in his early 20’s and seeking his place in the world, Francis of Assisi was praying before this cross when he heard the voice of God commanding him to “Go repair my Church, which as you see is falling completely in ruin”.
When the image of Christ in the crucifix at San Damiano miraculously spoke these words to St. Francis, he was awakened to new zeal. He first concentrated on repairing the church buildings of San Damiano and nearby churches. But his great “repair” to the Church was the founding of the Franciscan Order, which began with the followers that Christ began to send to him shortly after the vision.
An unknown Umbrian artist painted the original crucifix in the twelfth century. As we can see, it is strikingly iconographic in character; because of this, many identify the artist as a Syrian monk, since there were known to have been Syrian monks in the area at that time. In 1257 the Poor Clares left San Damiano for San Gorgio, taking the crucifix with them. It was placed on public view for the first time in modern times in Holy Week of 1957, over the new altar in San Giorgio’s Chapel in the Basilica of St. Clare of Assisi.
It is because of this event in Francis’ life that the cross takes on such importance in the Franciscan tradition. All Franciscans cherish this cross as the symbol of their mission from God to commit their lives and resources to renew and rebuild the Church through the power of Christ.
Examination of the Icon:
The largest figure is Jesus Christ, represented both as wounded and strong, standing upright and resolute. The bright white of the Lord’s body contrasts with the dark red and black around it and, therefore, accentuates the prominence of Jesus. He projects the life of divine nature in a body pierced by nails in the hands and feet, by the crown of thorns on his head, and by the soldier’s lance in his side. This representation contrasts with the regal Christ portrayed on the cross in earlier centuries and the crucified Christ depicted generally throughout the Church since the beginning of the 14th century.
The next largest figures are the five witnesses of the crucifixion and witnesses of Jesus as Lord. On the left side are the Virgin Mary and St. John the Evangelist, to whom Jesus entrusted his mother. On the right side are Mary Magdalene; Mary, Mother of James; and the centurion who in Matthew’s Gospel account asks Christ to heal his son. Both Mary and Mary Magdalene have their hands placed on their cheeks to reflect extreme grief and anguish. The first four witnesses have halos because they are saints who gave their lives for the Lord.
The three smaller figures are represented as witnessing the crucifixion. On the lower left is Longinus, the traditional name of the Roman soldier who pierced the side of Jesus with a lance. In the lower right is Stephaton, the traditional name for the soldier who offered Jesus the sponge soaked in vinegar wine. Peering over the left shoulder of the centurion is a small face. A close look reveals the tops of the heads of three others beside him. This represents the centurion’s son who was healed by Jesus and the rest of his family to show that “he and his whole household believed.” (John 4:45-54)
At both ends of the crossbar are six angels are represented as marveling over the event of the crucifixion. Their hand gestures indicate they are discussing this wondrous event of the death and calling us to marvel with them.
At the foot of the cross there is a damaged picture of six figures, two of whom have halos. In accordance with the traditions of the day, these six are the patrons of Umbria, the region surrounding Assisi: St. John, St. Michael, St. Rufino, St. John the Baptist, St. Peter, and St. Paul.
On the top of the cross, one sees Jesus now fully clothed in his regal garments and carrying the cross as a triumphant scepter. He is climbing out of the tomb and into the heavenly courts. Ten angels are crowded around, five of whom have their hands extended in a welcoming gesture to Jesus, who himself has his hand raised in the form of a greeting.
At the very top of the cross is the Hand of God with two fingers extended. This is to be understood as the blessing of God the Father on the sacrifice of his Son. On the right side of the picture next to the left calf of Jesus, there is a small figure of a fowl. Some art historians have interpreted it to be a rooster, (Jesus’ denial by Peter); other commentators see it as a peacock, a frequent symbol of immortality in Early Christian art. Along the lower right side of the shaft, there is a small animal, possibly a cat.
The Brown Scapular
History
In the year 1251, in the town of Aylesford in England, Our Lady appeared to St. Simon Stock, a Carmelite. She handed him a brown woolen scapular and said, “This shall be a privilege for you and all Carmelites, that anyone dying in this habit shall not suffer eternal fire.” In time, the Church extended this magnificent privilege to all the laity who are willing to be invested in the Brown Scapular of the Carmelites and who perpetually wear it.
Devotion
True devotion to the Blessed Virgin Mary consists in three things: VENERATION, CONFIDENCE AND LOVE. By simply wearing the Scapular, we can tell her every moment of the day that we venerate her, love her and trust in her protection.
The Scapular Is a Silent Prayer
As Our Lord taught us to say the Our Father, Our Blessed Mother taught us the value of the scapular. When we use it as a prayer, Our Lady draws us to the Sacred Heart of Her Divine Son. It is good, therefore, to hold the scapular in the hand. A prayer offered while holding the Scapular is as perfect as a prayer can be. It is especially in time of temptation that we need the powerful intercession of God’s Mother. The evil spirit is utterly powerless when the wearer of a scapular faces temptation, calling upon the Holy Virgin in this silent devotion. “If you had recommended yourself to me, you would not have run into such danger,” was Our Lady’s gentle reproach to Blessed Alan de la Roche, one of her devoted servants.
Enrollment in the
Confraternity
To be eligible for the scapular promise, one must be enrolled in the Brown Scapular Confraternity. This is a simple ceremony which can be performed by any priest (see below). The members of the Confraternity have the added benefit of sharing in all the spiritual benefits of the Carmelite Order.
According to a statement made by the Carmelite Fathers at the National Scapular Center, every priest now has the right to invest the faithful in the Brown Scapular and to substitute the rosary in lieu of the Little Office (see below).
The scapular must be 100% wool without plastic casing and should not be pinned or affixed to clothing. It is worn over the head, under one’s clothes, with one square of wool hanging on the chest and the other on the back. Pictures are not necessary.
The Sabbatine Privilege
The Blessed Virgin of Mount Carmel has promised to save those who wear the scapular from the fires of hell; She will also shorten their stay in purgatory if they should pass from this world still owing some debt of punishment.
This promise is found in a Bull of Pope John XXII. The Blessed Virgin appeared to him and, speaking of those who wear the Brown Scapular, said, “I, the Mother of Grace, shall descend on the Saturday after their death and whomsoever I shall find in purgatory I shall free so that I may lead them to the holy mountain of life everlasting.”
The Blessed Virgin assigned certain conditions which must be fulfilled:
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Wear the Brown Scapular continuously.
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Observe chastity according to one’s state in life (married/single).
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Recite daily the Little Office of the Blessed Virgin OR Observe the fasts of the Church together with abstaining from meat on Wednesdays and Saturdays OR With permission of a priest, say five decades of Our Lady’s Most Holy Rosary OR With permission of a priest, substitute some other good work.
Pope Benedict XV, the celebrated World War I Pontiff, granted 500 days indulgence for devoutly kissing your scapular.
The Morning Offering
O my God, in union with the Immaculate Heart of Mary (here kiss the scapular as a sign of your consecration), I offer Thee the Precious Blood of Jesus from all the altars throughout the world, joining with It the offering of my every thought, word and action of this day. O my Jesus, I desire today to gain every indulgence and merit I can, and I offer them, together with myself, to Mary Immaculate, that she may best apply them to the interests of Thy most Sacred Heart. Precious Blood of Jesus, save us! Immaculate Heart of Mary, pray for us! Sacred Heart of Jesus, have mercy on us!
St. Benedict Medal
Origin of the Medal of
Saint Benedict
For the early Christians, the cross was a favorite symbol and badge of their faith in Christ. From the writings of St. Gregory the Great (540-604), we know that St. Benedict had a deep faith in the Cross and worked miracles with the sign of the cross. This faith in, and special devotion to, the Cross was passed on to succeeding generations of Benedictines.
Devotion to the Cross of Christ also gave rise to the striking of medals that bore the image of St. Benedict holding a cross aloft in his right hand and his Rule for Monasteries in the other hand. Thus, the Cross has always been closely associated with the Medal of St. Benedict, which is often referred to as the Medal-Cross of St. Benedict.
In the course of time, other additions were made, such as the Latin petition on the margin of the medal, asking that by St. Benedict's presence we may be strengthened in the hour of death, as will be explained later.
We do not know just when the first medal of St. Benedict was struck. At some point in history a series of capital letters was placed around the large figure of the cross on the reverse side of the medal. For a long time the meaning of these letters was unknown, but in 1647 a manuscript dating back to 1415 was found at the Abbey of Metten in Bavaria, giving an explanation of the letters. They are the initial letters of a Latin prayer of exorcism against Satan, as will be explained below.
The Jubilee Medal of Montecassino
The above features were finally incorporated in a newly designed medal struck in 1880 under the supervision of the monks of Montecassino, Italy, to mark the 1400th anniversary of the birth of St. Benedict. The design of this medal was produced at St. Martin's Archabbey, Beuron, Germany, at the request of the prior of Montecassino, Very Rev. Boniface Krug OSB (1838-1909). Prior Boniface was a native of Baltimore and originally a monk of St. Vincent Archabbey, Latrobe, Pennsylvania, until he was chosen to become prior and latter archabbot of Montecassino.
Since that time, the Jubilee Medal of 1880 has proven to be more popular throughout the Christian world than any other medal ever struck to honor St. Benedict.
Description of the Jubilee Medal
Because the Jubilee Medal of 1880 has all the important features ever associated with the Medal of St. Benedict, the following description of this medal can serve to make clear the nature and intent of any medal of St. Benedict, no matter what shape or design it may legitimately have.
The Cross of Eternal Salvation
On the face of the medal is the image of Saint Benedict. In his right hand he holds the cross, the Christian's symbol of salvation. The cross reminds us of the zealous work of evangelizing and civilizing England and Europe carried out mainly by the Benedictine monks and nuns, especially for the sixth to the ninth/tenth centuries.
Rule and Raven
In St. Benedict's left hand is his Rule for Monasteries that could well be summed up in the words of the Prolog exhorting us to "walk in God's ways, with the Gospel as our guide."
On a pedestal to the right of St. Benedict is the poisoned cup, shattered when he made the sign of the cross over it. On a pedestal to the left is a raven about to carry away a loaf of poisoned bread that a jealous enemy had sent to St. Benedict.
C. S. P. B.
Above the cup and the raven are the Latin words: Crux s. patris Benedicti (The Cross of our holy father Benedict). On the margin of the medal, encircling the figure of Benedict, are the Latin words: Eius in obitu nostro praesentia muniamur! (May we be strengthened by his presence in the hour of our death!). Benedictines have always regarded St. Benedict as a special patron of a happy death. He himself died in the chapel at Montecassino while standing with his arms raised up to heaven, supported by the brothers of the monastery, shortly after St. Benedict had received Holy Communion.
Monte Cassino
Below Benedict we read: ex SM Casino MDCCCLXXX (from holy Monte Cassino, 1880). This is the medal struck to commemorate the 1400th anniversary of the birth of Saint Benedict.
Reverse Side of the Medal
Front
Reverse Side of the Medal
Crux mihi lux
On the back of the medal, the cross is dominant. On the arms of the cross are the initial letters of a rhythmic Latin prayer: Crux sacra sit mihi lux! Nunquam draco sit mihi dux! (May the holy cross be my light! May the dragon never be my guide!).
In the angles of the cross, the letters C S P B stand for Crux Sancti Patris Benedicti (The cross of our holy father Benedict).
Peace
Above the cross is the word pax (peace), that has been a Benedictine motto for centuries. Around the margin of the back of the medal, the letters V R S N S M V - S M Q L I V B are the initial letters, as mentioned above, of a Latin prayer of exorcism against Satan: Vade retro Satana! Nunquam suade mihi vana! Sunt mala quae libas. Ipse venena bibas! (Begone Satan! Never tempt me with your vanities! What you offer me is evil. Drink the poison yourself!).
Use of the Medal
There is no special way prescribed for carrying or wearing the Medal of St. Benedict. It can be worn on a chain around the neck, attached to one's rosary, kept in one's pocket or purse, or placed in one's car or home. The medal is often put into the foundations of houses and building, on the walls of barns and sheds, or in one's place of business.
The purpose of using the medal in any of the above ways is to call down God's blessing and protection upon us, wherever we are, and upon our homes and possessions, especially through the intercession of St. Benedict. By the conscious and devout use of the medal, it becomes, as it were, a constant silent prayer and reminder to us of our dignity as followers of Christ.
The medal is a prayer of exorcism against Satan, a prayer for strength in time of temptation, a prayer for peace among ourselves and among the nations of the world, a prayer that the Cross of Christ be our light and guide, a prayer of firm rejection of all that is evil, a prayer of petition that we may with Christian courage "walk in God's ways, with the Gospel as our guide," as St. Benedict urges us.
A profitable spiritual experience can be ours if we but take the time to study the array of inscriptions and representations found on the two sides of the medal. The lessons found there can be pondered over and over to bring true peace of mind and heart into our lives as we struggle to overcome the weaknesses of our human nature and realize that our human condition is not perfect, but that with the help of God and the intercession of the saints our condition can become better.
The Medal of St. Benedict can serve as a constant reminder of the need for us to take up our cross daily and "follow the true King, Christ our Lord," and thus learn "to share in his heavenly kingdom," as St. Benedict urges us in the Prolog of his Rule.
Two Special Uses of the Medal
By a rescript of the Sacred Congregation of Religious (4 May 1965) lay Oblates of St. Benedict are permitted to wear the Medal of St. Benedict instead of the small black cloth scapular formerly worn.
By a decree of the Sacred Congregation of Rites (6 March 1959), the Blessing of St. Maur over the sick is permitted to be given with a Medal of St. Benedict instead of with a relic of the True Cross, since the latter is difficult to obtain.
Reverse side