Archive for the ‘Chair of St. Peter’ Category

January 18th through 25th: The Chair of Unity Octave – Week of Prayer for Christian Unity

Sunday, January 17th, 2016

Traditional-Prayers-for-Chair-of-Unity-Octave

Beginning tomorrow, the Chair of Unity Octave, also known as the Week of Prayer for Christian Unity, is one of the most important periods of devotional prayer in the Church year.  It has accomplished an immense good in awakening Catholics to a mission consciousness and to the need of interesting themselves in the conversion of those without the Fold.  In these days of darkness and confusion, when the enemies of Christ seem to be triumphing as never before, how great is our obligation to pour forth fervent prayer for the souls of the millions of Christians who are isolated from the fullness of the truth, that God in his Mercy will grant them the grace of conversion.  Let us take very seriously our responsibility with regard to the souls of our brethren, and make this yearly Octave truly a week of grace!

“In every age it has been the concern of the Roman Pontiffs, Our predecessors, and likewise it concerns Us greatly, that Christians who have, unfortunately, withdrawn from the Catholic Religion should at length be recalled to us as a forsaken Mother.  For in the Unity of the Faith the foremost characteristic of the truth of the Church shines forth, and it is thus that the Apostle Paul exhorts the Ephesians to preserve the unity of the Spirit in the bond of peace, by proclaiming that there is One Lord, one Faith, one Baptism (Ephes. 4:5).  With a glad mind, therefore, We have heard that prayers have been proposed to be recited from the Feast of the Chair of the Blessed Peter at Rome to the Feast of the Conversion of St. Paul, in order that this aim of Unity might be obtained from the Lord.  We mercifully grant and bestow in the Lord a Plenary Indulgence and remission of their sins to each and all the faithful of Christ who from the eighteenth day of the month of January, the Festival of the Chair of Blessed Peter of Rome, until the twenty-fifth day of the same month, on which the Conversion of St. Paul is commemorated, shall recite once a day the prayers appointed.”  ―Pope Benedict XV (who sat upon the Chair of St. Peter from 1914-1922)

The Chair of Unity Octave begins on January 18th, the old Feast of St. Peter’s Chair in Rome and concludes on January 25th, Feast of the Conversion of St. Paul the Apostle.  It was founded in 1908 by Father Paul of Graymoor, N.Y. (born Lewis Thomas Wattson), Founder of the Society of the Atonement, and Mother Lurana White, Foundress of the Sisters of the Atonement, while they were still Anglicans.  After their conversion to Catholicism, the Chair of Unity Octave was approved by Pope St. Pius X.

August 20th: 100th Anniversary of the Death of Pope St. Pius X

Wednesday, August 20th, 2014

POPE ST. PIUS X (1835-1914)

Feast: August 21 on the new calendar, September 3 on the traditional calendar

Perhaps nowhere in the history of the Church is there a better example of a man possessed of so many of the saintly virtues—piety, charity, deep humility, pastoral zeal, and simplicity—than in one of the newest of God’s elect, St. Pius X. Yet the parish priest of Tombolo, who remained a country priest at heart throughout his life, faced the problems and evils of a strife-torn world with the spiritual fervor of a crusader. The inscription on his tomb in the crypt of the basilica of St. Peter’s gives the most eloquent testimony to a life spent in the service of God:

“Born poor and humble of heart,

Undaunted champion of the Catholic faith,

Zealous to restore all things in Christ,

Crowned a holy life with a holy death.”

St. Pius X was born Giuseppe Melchiorre Sarto on June 2, 1835 in the little Italian town of Riese, in the province of Treviso near Venice. His father was Giovanni Sarto, a cobbler by trade, who was also caretaker of the city hall and the town’s postmaster; his mother was Margherita Sanson, a seamstress. The family had few worldly goods and the early life of young Giuseppe, eldest of eight surviving children, was a difficult one. He attended the parish school and while there, his intelligence and high moral character attracted the notice of the pastor, who arranged a scholarship for the lad at the high school in Castelfranco, a larger town two miles from Riese. After completing the course of instruction at Castelfranco, he made known that he had felt the call to the priesthood for some time, but had considered the means of attaining this end beyond his grasp. However, his parents saw that the will of God was in their son’s calling, and they did all in their power to encourage him, while the pastor again came to the rescue by arranging another scholarship to the seminary at Padua. In November of 1850, young Sarto arrived at Padua and was immediately taken up with the life and studies of the seminary. The same high qualifications of intellect and spirit, later to blossom forth in his work as bishop and Pope, were much in evidence as a seminarian. Giuseppe worked hard and finally on September 18, 1858, Father Sarto was ordained at the cathedral in Castelfranco.

The young priest’s first assignment was as curate at Tombolo, a parish of 1500 souls in the Trentino district of Italy. Here, for eight years, Father Sarto labored among his favorite parishioners, the poor. He also organized a night school for the general education of adults, and trained the parish choir to a high degree of skill in Gregorian Chant. His pastor at Tombolo, Father Constantini, recognizing the worth of the young priest, wrote a prophetic summary of his assistant. “They have sent me as curate a young priest, with orders to mould him to the duties of pastor; in fact, however, the contrary is true. He is so zealous, so full of good sense, and other precious gifts that it is I who can learn much from him. Some day or other he will wear the mitre, of that I am sure. After that—who knows?”

In July of 1867, Father Sarto, then 32 years of age, was appointed pastor of Salzano, one of the most favored parishes in the diocese of Treviso. Soon his concern and help toward the poor became well known throughout the parish, and his two sisters, who acted as his housekeepers, were often at wit’s end as their brother gave away much of his own clothing and food to the needy. The new pastor arranged for the instruction of young and old in the fundamentals of Christian Doctrine. The firm conviction that devotion meant little if its meaning was not understood was later to be embodied in the encyclical <Acerbo nimis>, “On the Teaching of Christian Doctrine.” After nine years at Salzano, Father Sarto was rewarded for his labors by the appointment as Canon of the Cathedral at Treviso and as Chancellor of that diocese. In addition, he became Spiritual Director of the seminary. Canon Sarto took a deep interest in this work of forming Christ in the hearts of young priests. However, in spite of these many duties, he remained ever the teacher; he often journeyed from the seminary into the city to teach catechism to the children, and he organized Sunday classes for those children who attended public schools, where religion was banned. When the diocese of Mantua fell vacant in 1884, Pope Leo XIII named Canon Sarto as bishop of that diocese.

Bishop Sarto found a troubled diocese in which to begin his labors. There was a general opposition of the government to religion manifested in many ways—monasteries had been suppressed, many religious institutions were government-managed, and Church property was heavily taxed. All these political disturbances had a far-reaching effect on both the clergy and the laiety. The seminaries of Mantua were depleted and a general laxity among the younger priests was evident; dangerous errors of thought had crept into the clergy, and the faults of the shepherds had spread to the flock. In general, a pall of religious indifference and secularism had spread over the diocese. With characteristic energy and spiritual strength, Bishop Sarto set to work to put his see in order. He gave first attention to the seminary, where by his own example of zeal and teaching, he won back the clergy to full and faithful service. The laxity of the people was attributed to neglect of parish priests in the instruction of the catechism; Bishop Sarto often taught such classes himself, and in his pastoral visits and letters, he urged the establishment of the Confraternity of Christian Doctrine in all parishes. God blessed this work on behalf of all classes of His flock, and in 1893, His Holiness, Leo XIII, elevated Bishop Sarto to Cardinal and appointed him Patriarch of Venice.

As Patriarch of Venice, it was Tombolo, Salzano, and Mantua all over again, but on a widening scale—the same care for his clergy and for the seminaries, the ever-willing hand and heart given to the poor, the long hours spent in teaching young and old—only the red of his new office had replaced the purple and black of former days. Social and economic problems were of prime concern to the new cardinal, and any worthy social action organization was assured of his help. When the Workingmen’s Society was founded in Venice, the name of Cardinal Sarto was at the top of the list and he paid regular dues as a member! Once it seemed that an important diocesan newspaper would go into bankruptcy, and the cardinal declared, “I would rather sell my crozier and my robes of office than let that paper go under.”

On July 20, 1903, the reign of Leo XIII came to a close, and the world mourned the death of a great Pontiff. Cardinals from all over the world came to Rome for the conclave which would elect the new Pope, and it is again typical of Cardinal Sarto that, due to his many charities, he was short of funds necessary to make the trip; so sure was he that he would never be elected that the problem was solved by the purchase of a return ticket to Venice! With the conclave in solemn session, the voting began, and with each successive ballot, Cardinal Sarto gained more votes. As his cause continued to gain strength, he all the more strongly pleaded that he was neither worthy nor capable enough for the office. When it was finally announced that he had gained sufficient votes to be elected, he bent his head, broke into tears, and whispered, “Fiat voluntas tua” (Thy will be done). He accepted, took the name of Pius X, and on August 9, 1903, was crowned as Vicar of Christ on earth.

The world was now the parish of the new Pontiff, and in his first encyclical he announced the aim of his reign. It was his desire, in the words of St. Paul, “to restore all things in Christ.” (Eph 1:10). The prime means of accomplishing this restoration was dearly seen by Pius to be through the clergy, and throughout his reign, the Pope exhorted bishops to reorganize the seminaries and to obtain the best possible training for these men who would instill in others the knowledge of God. The Pontiff published an encyclical, “Exhortation to the Catholic Clergy,” in which he pointed out that only through a trained and disciplined clergy could a program of return to Christ be realized.

The religious instruction of young and old became the second most important means toward the Christian restoration, and in his encyclical <Acerbo nimis>, “On the Teaching of Christian Doctrine,” Pius X firmly stated his position. The evils of the world were traceable to an ignorance of God, he said, and it was necessary for priests to make the eternal truths available to all and in a language that all could understand. Ever an example, he himself gave Sunday instruction to the people in one of the Vatican courtyards. However, no reform of Pius’ was more widely acclaimed than the Decrees on Holy Communion, and Pius X is often called “the Pope of the Eucharist.” These decrees, issued from 1905 through 1910, allowed the reception of first Holy Communion at an earlier age than had formerly been required, encouraged the frequent reception of the Holy Eucharist by all Catholics, and relaxed the fast for the sick.

In the field of Christian social action the Pope had always been an ardent champion, and in 1905, he published <Il fermo proposito>, “On Catholic Social Action.” In this work, the Pontiff listed practical recommendations for the solution of the social problem; he reaffirmed the need and power of prayer, but said that society would not be Christianized by prayer alone. Action is needed, he pointed out, as had been shown in the lives of the Apostles and of saints like Francis Xavier. The Pope likewise vigorously promoted reforms within the liturgy of the Church, since he felt that these were long overdue. In his <Motu proprio on the Restoration of Church Music>, he listed the aims of such music to be sanctity, beauty of form, and universality. Gregorian Chant, the Pope felt, was the music best suited to attain those aims. However, he felt that an attempt to make all Church music Gregorian was an exaggerated fad, and modern compositions were always welcomed by the Pontiff as long as they fulfilled the prescribed norms. Pius also reformed the Breviary, and was founder of the Biblical Institute for the advancement of scholarship in the study of the Scriptures. Even more important for the internal structure of the Church, he initiated and closely supervised the construction of the Code of Canon Law.

The familiar notion of Pius X as the Teacher of Christian Truth and the firm guide and staunch foe of error was forceably illustrated in 1907 when he issued more than fourteen pronouncements against the growth of Modernism. This subtle philosophy, in which Pius saw the poison of all heresies, pretended to “modernize” the Church and to make it keep pace with the changing times. In reality, its end would have been the destructions of the foundation of faith. The crowning achievement of the Pontiff’s writings and pronouncements against this philosophy came in the encyclical, <Pascendi dominici gregis>, “On the Doctrines of the Modernists.” In this work, which was a death blow to Modernism, he gave a systematic exposition of the errors involved, their causes, and provisions for combatting the errors by definite preventive measures.

Pius X labored for the Master until the very last days of his life. His 79 years had not set too heavily upon him, but overwork and anxiety over the impending doom of a World War began to take their toll. Pius saw clearly the horrors of the coming conflict and felt helpless that he could not prevent it. A little more than a month after the outbreak of the war, the Pope was seized with an attack of influenza, and his weakened constitution could not combat the illness. The end for the Christ-like Pius came peacefully on August 20, 1914, and the world, though in the throes of a death struggle, paused to mourn the gentle and humble man whose last will and testament gave such an insight into his character. It read, in part, “I was born poor, I lived poor, I die poor.” Shortly after his death, the faithful began to make pilgrimages to his tomb, bringing flowers, prayers, and petitions for favors. Accounts of miraculous favors and cures, some even accomplished during his lifetime and granted through his intercession, were announced and given widespread acclaim. In 1923, the Church, always cautious in such matters, began inquiry into the life and virtues of Pius X, and in February of 1943, the first official step in his Cause was taken when the necessary decree was signed by the present Pontiff, Pius XII. In honor of the work which Pius X had accomplished in its behalf, the Confraternity of Christian Doctrine actively contributed in promoting the Cause for his beatification and canonization. On June 3, 1951, Pius X was declared Blessed, and finally on May 29, 1954, amid the traditional pealing of the bells in the great churches of Rome, Giuseppe Sarto, the humble parish priest of the world, was canonized a saint of God.

<Excerpts from> the Encyclical <Il fermo proposito>, On Catholic Action

. . . <Immense is the field of Catholic action>; it excludes absolutely nothing which in any way, directly or indirectly, belongs to the divine mission of the Church.

It is plainly necessary to take part individually in a work so important, not only for the sanctification of our own souls, but also in order to spread and more fully open out the Kingdom of God in individuals, families, and society, each one working according to his strength for his neighbor’s good, by the diffusion of revealed truth, the exercise of Christian virtue, and the spiritual and corporal works of charity and mercy. Such is the conduct worthy of God to which St. Paul exhorts us, so as to please Him in all things, bringing forth fruits of all good works, and increasing in the knowledge of God: “That you may walk worthy of God in all things pleasing; being fruitful in every good work, and increasing in the knowledge of God.”

Besides these benefits, there are many in the natural order which, without being directly the object of the Church’s mission, nevertheless flow from it as one of its natural consequences. Such is the light of Catholic revelation that it vividly illuminates all knowledge; so great is the strength of the Gospel maxims that the precepts of the natural law find in them a surer basis and a more energetic vigor; such, in fine, is the power of the truth and morality taught by Jesus Christ that even the material well-being of individuals, of the family, and of human society, receive from them support and protection.

The Church, while preaching Jesus crucified, who was a stumbling-block and folly to the world, has been the first inspirer and promoter of civilization. She had spread it whenever her apostles have preached, preserving and perfecting what was good in ancient pagan civilization, rescuing from barbarism and raising to a form of civilized society the new peoples who took refuge in her maternal bosom, and giving to the whole of human society, little by little, no doubt, but with a sure and ever onward march, that characteristic stamp which it still everywhere preserves. The civilization of the world is Christian civilization; the more frankly Christian it is, so much is it more true, more lasting, and more productive of precious fruit; the more it withdraws from the Christian ideal, so much the feebler is it, to the great detriment of society….

. . . <To restore all things in Christ> has ever been the Church’s motto, and it is specially Ours, in the perilous times in which we live. To restore all things, not in any fashion, but in Christ; “that are in heaven, and on earth, in Him,” adds the Apostle; to restore in Christ not only what depends on the divine mission of the Church to conduct souls to God, but also, as We have explained, that which flows spontaneously from this divine mission, namely, Christian civilization in each and every one of the elements which compose it.

To dwell only on this last part of the restoration, you see well what support is given to the Church by those chosen bands of Catholics whose aim is to unite all their forces in order to combat anti-Christian civilization by every just and lawful means, and to repair in every way the grievous disorders which flow from it; to reinstate Jesus Christ in the family, the school, and society; to re-establish the principle that human authority represents that of God; to take intimately to heart the interests of the people, especially those of the working and agricultural classes, not only by the inculcation of religion, the only true source of comfort in the sorrows of life, but also by striving to dry their tears, to soothe their sufferings, and by wise measures to improve their economic condition; to endeavor, consequently, to make public laws conformable to justice, to amend or suppress those which are not so; finally, with a true Catholic spirit, to defend and support the rights of God in everything, and the no less sacred laws of the Church.

All these works, of which Catholic laymen are the principal supporters and promoters, and whose form varies according to the special needs of each nation, and the particular circumstances of each country, constitute what is generally known by a distinctive, and surely a very noble name: <Catholic Action> or <Action of Catholics>….

(trans. in <Publications of the Catholic Truth Society>, vol. 83, London, 1910.)

<Excerpts from> the Encyclical Letter <Acerbo nimis>, On the teaching of Christian Doctrine

. . . <How many and how grave are the consequences of ignorance in matters of religion>! And on the other hand, how necessary and how beneficial is religious instruction! It is indeed vain to expect the fulfillment of the duties of a Christian by one who does not even know them.

We must now consider upon whom rests the obligation to dissipate this most pernicious ignorance and to impart in its stead the knowledge that is wholly indispensable. There can be no doubt, Venerable Brothers, that this most important duty rests upon all those who are pastors of souls. On them, by command of Christ, rest the obligations of knowing and of feeding the flocks committed to their care; and to feed implies, first of all, to teach. “I will give you pastors after my own heart,” God promised through Jeremias, “and they shall feed you with knowledge and doctrine.” Hence the Apostle Paul said: “Christ did not send me to baptize, but to preach the Gospel,” thereby indicating that the first duty of all those who are entrusted in any way with the government of the Church is to instruct the faithful in the things of God….

. . . Here then it is well to emphasize and insist that for a priest there is no duty more grave or obligation more binding than this. Who, indeed, will deny that knowledge should be joined to holiness of life in the priest? “For the lips of the priest shall keep knowledge.” The Church demands this knowledge of those who are to be ordained to the priesthood. Why? Because the Christian people expect from them knowledge of the divine law, and it was for that end that they were sent by God. “And they shall seek the law at his mouth; because He is the messenger of the Lord of Hosts.” Thus the bishop speaking to the candidates for the priesthood in the ordination ceremony says: “Let your teaching be a spiritual remedy for God’s people; may they be worthy fellow workers of our order; and thus meditating day and night on His law, they may believe what they read, and teach what they shall believe.”. . .

. . . In order to enkindle the zeal of the ministers of God, We again insist on the need to reach the ever-increasing number of those who know nothing at all of religion, or who possess at most such knowledge of God and Christian truths as befits idolaters. How many there are, alas, not only among the young, but among adults and those advanced in years, who know nothing of the chief mysteries of faith; who on hearing the name of Christ can only ask: “Who is He . . . that I may believe in Him?” In consequence of this ignorance, they do not consider it a crime to excite and nourish hatred against their neighbor, to enter into most unjust contracts, to do business in dishonest fashion, to hold the funds of others at an exorbitant interest rate, and to commit other iniquities not less reprehensible. They are, moreover, ignorant of the law of Christ which not only condemns immoral actions, but also forbids deliberate immoral thoughts and desires. Even when for some reason or other they avoid sensual pleasures, they nevertheless entertain evil thoughts without the least scruple, thereby multiplying their sins above the number of hairs of the head. These persons are found, we deem it necessary to repeat, not merely among the poorer classes of the people or in sparsely settled districts, but also among those in the higher walks of life, even, indeed, among those puffed up with learning, who, relying upon a vain erudition, feel free to ridicule religion . . .

. . . What We have said so far demonstrates the supreme importance of religious instruction. We ought, therefore, to do all that lies in our power to maintain the teaching of Christian doctrine with full vigor, and where such is neglected, to restore it; for in the words of Our predecessor, Benedict XIV, “There is nothing more effective than catechetical instruction to spread the glory of God and to secure the salvation of souls.”

(trans. by J. B. Collins in Catechetical Documents of Pope Pius X, Paterson, N. J., 1946.)

Saint Pius X, Pope. Scriptural Saint. Celebration of Feast Day is August 21.

Taken from “Lives of Saints”, Published by John J. Crawley & Co., Inc.

Provided Courtesy of:

Eternal Word Television Network

5817 Old Leeds Road

Irondale, AL 35210

www.ewtn.com

Prayer for the Church from the Knights of Columbus

Thursday, February 28th, 2013

Prayer for the Church

Prayer for the Church

O Lord Jesus Christ, Supreme Pastor of Your Church,

we thank you for the ministry of Pope Benedict XVI

and the selfless care with which he has led us

as Successor of Peter, and Your Vicar on earth.

Good Shepherd, who founded Your Church

on the rock of Peter’s faith

and have never left Your flock untended,

look with love upon us now,

and sustain Your Church in faith, hope, and charity.

Grant, Lord Jesus, in Your boundless love for us,

a new Pope for Your Church

who will please You by his holiness

and lead us faithfully to You,

who are the same yesterday, today, and forever.

 Amen.

For more information, go to: http://www.prayerforthechurch.com

In Thanksgiving for Pope Benedict XVI: Bishop Swain’s Homily

Thursday, February 28th, 2013


 

Mass of Thanksgiving

Commemorating the Pontificate of Benedict XVI

The Most Reverend Paul J. Swain

 Bishop of Sioux Falls

February 28, 2013

Cathedral of Saint Joseph

Today, in an historic moment and in the last hour of his pontificate, we gather to celebrate the holy sacrifice of the Mass in thanksgiving for the sacrificial witness of faith of His Holiness, Pope Benedict XVI. For the last time we will pray in holy Mass for “Benedict, our pope”.   But it will not be the last time we pray for Benedict, Pope emeritus.

There is a sadness to this day. Earlier this morning when I watched the Pope leave the Vatican tears came to my eyes. An unique era is ending. Yet the reality is that this moment is also a hopeful time. The Holy Father has reminded us that it is Christ who is head of the Church and others, including popes, are only his instruments. Earlier today His Holiness met with the Cardinals of the Church as one by one they came forward to offer signs of respect and gratitude. We do so here this day.

How, we might ask, has this Pope touched our lives and our diocese. Allow me to cite a few ways:

He appointed me the eighth bishop of Sioux Falls. The jury is still our whether that was a wise decision.

He was especially influential in helping us recognize the importance of beauty in the spiritual that lifts our sights to the transcendent. It is reflected in sacred art and music which influenced the restoration of this Cathedral of Saint Joseph and in the liturgies and concerts that are prayed and performed here and around the diocese.

He also has been an inspiration to many young people, and some of us older folks as well, teaching and calling us all to know the faith and defend the truth with courage and perseverance.

He has been a model for me of a patient shepherd; I only wish I had been a better student.

While we could revel in the brilliance of this Pope as a scholar, author, linguist, and more, it is the humble priest that strikes me as his lasting impression and most significant contribution.

The first reading from this Thursday in the second week of Lent captures his priesthood. “Blessed is the man who trusts in the Lord, whose hope is in the Lord.” How appropriate that is for this wise pope who, in his remarks in his last general audience yesterday noted, “Loving the Church also means having the courage to make difficult, trying choices, having always before one the good of the Church and not oneself.”

The Gospel reading recalls the beggar Lazarus who is comforted and therefore rewarded in the world to come though ignored in this world. When Benedict was asked how does the Pope pray, he responded, “As far as the Pope is concerned, he too is a simple beggar before God – even more than all other people.”

In an interview he was asked: “You did not want to become a bishop, you did not want to become a Prefect, you did not want to become Pope.” (I might submit that in his heart he did not want to retire because of physical limitation.), the questioner went on, “Isn’t it frightening when things happen quite against your will?” His response was:

“It is like this: When a man says Yes during his priestly ordination, he may have some idea of what his own charism could be, but he also knows: I have placed myself into the hands of the bishop and ultimately the Lord. I cannot pick and choose what I want. In the end I must allow myself to be led. I had in fact the notion that being a theology professor was my charism, and I was very happy when my idea became a reality. But it was also clear to me: I am in the Lord’s hands, and I must be prepared for things that I do not want. In this sense it was certainly surprising suddenly to be snatched away and no longer be able to follow my own path. But as I said, the fundamental Yes also contained the thought that I remain at the Lord’s disposal and perhaps will also have to do things someday that I myself would not want.”

 This likely is such a day.

 Yet he did and does them in humility, love and faith. He summed up his papacy in his remarks yesterday:

 “[These years] have been a stretch of the Church’s pilgrim way, which has seen moments of joy and light, but also difficult moments. I have felt like St. Peter with the Apostles in the boat on the Sea of Galilee: the Lord has given us many days of sunshine and gentle breeze, days in which the catch has been abundant; [then] there have been times when the seas were rough and the wind against us, as in the whole history of the Church it has ever been – and the Lord seemed to sleep. Nevertheless, I always knew that the Lord is in the barque, that the barque of the Church is not mine, not ours, but His – and He shall not let her sink.”

 Thank you God for Joseph Ratzinger, priest and Benedict XVI, pope. May Our Lady watch over him.

 Viva il Papa, Viva il Papa emeritus.

 

January 18th through 25th: Chair of Unity Octave/Week of Prayer for Christian Unity

Tuesday, January 17th, 2012

Since 1908, a period of eight days (January 18th through 25th, the Feast of the Conversion of St. Paul) has been set apart for the express purpose of seeking “that unity which was prayed for by Christ Himself.” This was the inspiration given by God to Father Paul Wattson. Fr. Paul, along with Mother Lurana White, founded, within the Episcopal Church, the Franciscan Society of the Atonement in Graymoor, New York. Father Paul, who converted to Roman Catholicism along with Mother Lurana in 1909, considered the Octave the greatest project which came from Graymoor, and even though it was overshadowed by the less-specific “Week of Prayer for Christian Unity” during his own lifetime, he rejoiced that those separated from the Catholic Church felt called to observe the January period as a time of prayer for unity.  The Octave, as originally conceived by Father Paul and approved by Pope St. Pius X, reflects the unchanging truth that there can be no real unity apart from union with that Rock, established by Christ Himself, which is Peter and his successors. The traditional prayers and daily intentions as set by Father Paul Wattson are as follows: