"Today the concept of truth is viewed with suspicion, because truth is identified with violence. Over history there have, unfortunately, been episodes when people sought to defend the truth with violence. But they are two contrasting realities. Truth cannot be imposed with means other than itself! Truth can only come with its own light. Yet, we need truth. ... Without truth we are blind in the world, we have no path to follow. The great gift of Christ was that He enabled us to see the face of God".Pope Benedict xvi, February 24th, 2012

The Church is ecumenical, catholic, God-human, ageless, and it is therefore a blasphemy—an unpardonable blasphemy against Christ and against the Holy Ghost—to turn the Church into a national institution, to narrow her down to petty, transient, time-bound aspirations and ways of doing things. Her purpose is beyond nationality, ecumenical, all-embracing: to unite all men in Christ, all without exception to nation or race or social strata. - St Justin Popovitch

Saturday, 22 July 2017


By Elise Harris

Vatican City, Jul 22, 2016 / 03:57 am (CNA/EWTN News).- Faithful to the wish of Pope Francis, a new decree has bumped the liturgical celebration honoring St. Mary Magdalene from a memorial to a feast, putting her on par with the apostles.

The reason, according to Archbishop Arthur Roche, is that she “has the honor to be the first witness of the Lord’s resurrection.”

“She is the witness to the risen Christ and announces the message of the Lord’s resurrection just like the rest of the Apostles,” he said, explaining that for this reason “it is right that the liturgical celebration of this woman should have the same rank of Feast as that given to the celebration of the Apostles in the General Roman Calendar.”

Archbishop Roche is secretary of the Vatican’s Congregation for Divine Worship and the Discipline of the Sacraments. He issued a letter on the decision June 10, the same day as the decree officiating the decision was published.

Calling Mary Magdalene “an example and model for all women in the Church,” the archbishop said she had a special mission, to which the new rank of feast does justice.

The decree, dated June 3 and published in Latin, was signed by both Archbishop Roche and the congregation’s president, Cardinal Robert Sarah. It says Mary Magdalene can be seen as “the paradigm of the ministry of women in the Church.”

On the Church’s liturgical calendar, saints are honored with either a “memorial” a “feast,” or a “solemnity.” Solemnities rank the highest, with feasts coming in second and memorials in third.

While there are 15 other memorials on Mary Magdalene’s July 22 feast, hers was the only obligatory one to celebrate. Now, after being elevated to the level of a feast, the celebration bears a more significant weight.

For example, when Mass is celebrated on her feast day, rather than using the normal formula for a daily Mass, as is done with memorials, the Gloria will be sung and special prayers dedicated specifically to Mary Magdalene will be offered, which only happens on feasts and solemnities.

In his letter, Archbishop Roche said that given the current ecclesial context, the decision to honor Mary Magdalene with a feast “seeks to reflect more deeply upon the dignity of women, on the new evangelization and on the greatness of the mystery of God’s Mercy.”

As the first person to see the empty tomb, to hear the truth about the Lord’s resurrection from Jesus himself, and as the first person to announce this message to the apostles, Mary “is an example of a true and authentic evangelizer.”

While some have imagined Mary Magdalene as either a prostitute or the wife of Jesus, Western Christianity since the time of St. Gregory the Great has traditionally identified her with three women in the New Testament: the sinful woman who anoints Jesus’ feet with fragrant oils and washes them with her tears; Mary of Magdala; and Mary, the sister of Lazarus and Martha of Bethany.

While opinions vary on just exactly who she was, Archbishop Roche said that “what is certain is that Mary Magdalene was part of the group of Jesus’ disciples, she accompanied him to the foot of the Cross and, in the garden where she met him at the tomb, was the first witness of Divine Mercy.”

Pope Francis’ decision to elevate her memorial to a feast during the Jubilee of Mercy, he said, was done in order to emphasize the importance of this woman, “who so loved Christ and was so greatly loved by Christ.”

Noting how Mary Magdalene was the first eyewitness to the Risen Christ and the first to announce his resurrection to the apostles, Archbishop Roche hailed her as “the Apostle to the Apostles” – a phrase coined by St. Thomas Aquinas.

St. Mary Magdalene, the archbishop said, “announces to the apostles what in turn they will announce to the whole world.”

This article was originally published on CNA June 10, 2016.


With the Decree of the Congregation for Divine Worship and the Discipline of the
Sacraments on 3 June 2016 the celebration of Saint Mary Magdalene was elevated to the rank of Feast in the Roman Calendar and, given this special status, has been enriched by a proper preface to be inserted into the Missale Romanum on 22 June.

While as from the tenth century “Saint Mary Magdalene the Perfume bearer” was celebrated on this day in Constantinople, western tradition following the interpretation of Saint Gregory the Great has generally united in one person Mary of Magdala, the penitent woman forgiven by Jesus and Mary of Bethany, sister of Martha and Lazarus. Thus she began to be commemorated liturgically in the West on 22 July from the eleventh century in Rome, spreading everywhere else during the twelfth century. We know of the existence of some medieval prefaces; Hispanic, Ambrosian and Frankish in origin, that present the memory of Saint Mary Magdalene in the light of the three women mentioned in the Gospels (cf. Corpus praefationum, CCSL 161, nn. 164, 609, 1154, 1281, 1573, 1585). The reform of the liturgical books after Vatican II, however, kept the memorial of 22 July solely to Mary of Magdala, reviewing the readings, prayers and antiphons of the Mass and Liturgy of the Hours in the process. A preface in honour of the Magdalene – unifying the three figures – is attested to in the Ambrosian tradition (cf. n. 609 of the Corpus praefationum), where up until the post-
conciliar reform it was found in the Missale Ambrosianum on 22 July together with the prescription to recite
the Creed during the Mass which Schuster explained thus: “The Greeks gave Mary of Magdala the glorious title of isapóstolos, because she was the first who announced to the world, even to the Apostles themselves, the resurrection of the Lord. For this reason the Credo is recited in today’s Mass” (Liber sacramentorum, vol. VIII, Torino 1927, p.94). Today, the Missale Ambrosianum (Mediolani 1981, n. 349/6, p. 681) has changed the text of the preface in order to harmonise it with the memory solely of Mary of Magdala.

The new preface in the Missale Romanum is also framed within the actual physiognomy of the Feast and illuminated by the Gospel passage of John 20: 1-2, 11-18 (the Missale of 1962 uses the passage of the penitent woman from Luke 7: 36-50). Today in fact one listens to the account of the apparition of the Risen Lord and of his gradual self-revelation to Mary of Magdala who is given the particular mandate to go and announce the Mystery she has just experienced to the Apostles.

Here is the text: 
“Vere dignum et iustum est, aequum et salutare, nos te, Pater omnipotens, cuius non minor est misericordia quam potestas, in omnibus praedicare per Christum Dominum nostrum. Qui in horto manifestus apparuit Mariae Magdalenae, quippe quae eum dilexerat viventem, in cruce viderat morientem, quaesierat in sepulcro iacentem, ac prima adoraverat a mortuis resurgentem, et eam apostolatus officio coram apostolis honoravit ut bonum novae vitae nuntium ad mundi fines perveniret. Unde et nos, Domine, cum Angelis et Sanctis universis tibi confitemur, in exsultatione dicentes: Sanctus”. 

(Unofficial translation: 
“It is truly right and just, our duty and our salvation, to glorify you in all things, almighty Father, whose mercy is no less than your power, through Christour Lord. He appeared in the garden and revealed himself to Mary Magdalene, for she had loved him while he was alive, seen him dying on the Cross, sought him as he lay in the tomb, and was the first to adore him newly risen from the dead. He honoured her with the task of being Apostle to theApostles, so that the good news of new life might reach the ends of the earth. And so, Lord, with all the Angels and Saints, we, too, give you thanks, as in exultation we acclaim: Holy, Holy, Holy Lord God of hosts…”).
Nestled within the initial protocol is the beautiful expression which praises the all-powerful
Father, “cuius non minor est misericordia quam potestas”, drawn from the Missale Gothicum Vat. Reg. lat. 317 (edited by L.C. Mohlberg, Herder Roma, n. 70, p.21). The body of the preface then focuses our attention on two actions of Christ: “apparuit Mariae Magdalenae… et honoravit eam apostolatus officio”. Above all it says that after having been taken for someone he is not, Christ manifests himself clearly to Mary in the garden beside the empty tomb, guiding her to remember the past in light of the present experience, summed up in four
verbs – “dilexerat, viderat, quaesierat, adoraverat” - having as their object the One whom she had loved while he was alive, whom she had seen die on the cross, whom she had then seen laid in the sepulchre and whom now she adored risen from the dead. Nor should we omit to mention the references in the rhymed scansion “viventem, morientem, iacentem, resurgentem”. The source for this sequence, with the new addition of the last word, is a passage from De vita beatae Mariae Magdalenae, attributed to Rabanus Maurus but datable to the twelfth century (he unites the three Marys as one), and who describes the believing gaze of the Magdalene thus: 
«crediditque indubianter, quem videbat Christum Filium Dei, verum esse Deum, quem dilexerat viventem, vere a mortuis resurrexisse, quem viderat morientem; vere Deo Patri esse aequalem, quem quaesierat in sepulcro iacentem» (cap. XXVI, PL 112, 1474).
The fact that Mary was the “first” to see the Risen Lord is attested to by the Gospel of John.  This datum did not escape the notice of liturgical tradition: it is recorded, for example, by the above mentioned prefaces n. 1154: “primum se beatae Mariae Magdalenae vivum exhibuit” and n. 1585:
quem prima resurrexisse nuntiavit a mortuis Iesum Christum Dominum nostrum”, 
and also the hymn ad Laudes: “tu prima vivi ab inferis es testis atque nuntia” (Liturgia Horarum, die 22 iulii);John Paul II also recalls this fact in Mulieris dignitatem n. 16.In second place, the preface says that Christ “eamapostolatus officio coram apostolis
honoravit”. This expression is also owed to the already mentioned Vita attributed to Rabanus Maurus, in which we read that Mary: “apostolatus officio quo honorata fuit fungi non distulit…” (cap. XXVII, PL 112, 1475). If the Apostles were to ensure that “bonum novae vitaenuntium ad mundi fines perveniret”, it was Mary’s task to bear them the gospel of the Living Christ. Saint Gregory the Great recalls this fact: “Tantumque apud eum locum gratiae invenit, ut hunc ipsis quoque apostolis, eius videlicet nuntiis, ipsa nuntiaret” (Homiliae in Evangelia, Hom. XXV: CCSL CXLI p. 215).

Indeed this “apostolatus officium” received from the Lord himself also earned her the title “apostolorum apostola” from Saint Thomas Aquinas (In Ioannem Evangelistam expositio, c. XXX, L III, 6), an eloquent appellation that has been used as the title for the new preface. The same pseudo-Rabanus Maurus observed that “Salvator… ascensionis suae eam ad apostolos instituit apostolam, digna mercede gratiae et gloriae, primoque et praecipue honoris privilegio, digne pro meritis omnium ministrarum suarum remunerans signiferam, quam ante modicum instituerat resurrectionis evangelistam, et ait illi ‘Vade ad fratres meos, et dic eis’” (cap. XXVII, PL 112,
Finally, in recalling that Christ “in horto manifestus apparuit Mariae Magdalenae” the preface evokes, by way of contrast, the garden of paradise in which Eve was the harbinger of death. Such a connection did not escape the notice of Saint Gregory the Great who observed: 
“Ecce humani generis culpa ibi absciditur unde processit. Quia in paradiso mulier viro propinavit mortem, a sepulcro mulier viris annuntiat vitam, et dicta sui vivificatoris narrat, quae mortiferi serpentisverba narraverat. Ac si humano generi non verbis Dominus, sed rebus dicat: De qua manu vobis illatus est potus mortis, de ipsa suscipite poculum vitae” (Homiliae in Evangelia, Hom. XXV:CCSL CXLI p. 212).
The final protocol is taken from the praefatio II de Sanctis of the Missale Romanum.

 Arthur Roche
Archbishop Secretaryof the Congregation for Divine Worship and the Discipline of the Sacraments

Myrrhbearer and Equal of the Apostles Mary Magdalene
Commemorated on July 22

Troparion & Kontakion
The Holy Myrrh-Bearer Equal of the Apostles Mary Magdalene. On the banks of Lake Genesareth (Galilee), between the cities of Capharnum and Tiberias, was the small city of Magdala, the remains of which have survived to our day. Now only the small village of Mejhdel stands on the site.

A woman whose name has entered forever into the Gospel account was born and grew up in Magdala. The Gospel tells us nothing of Mary’s younger years, but Tradition informs us that Mary of Magdala was young and pretty, and led a sinful life. It says in the Gospels that the Lord expelled seven devils from Mary (Luke. 8:2). From the moment of her healing Mary led a new life, and became a true disciple of the Savior.

The Gospel relates that Mary followed after the Lord, when He went with the Apostles through the cities and villages of Judea and Galilee preaching about the Kingdom of God. Together with the pious women Joanna, wife of Choza (steward of Herod), Susanna and others, she served Him from her own possessions (Luke 8:1-3) and undoubtedly shared with the Apostles the evangelic tasks in common with the other women. The Evangelist Luke, evidently, has her in view together with the other women, stating that at the moment of the Procession of Christ onto Golgotha, when after the Scourging He took on Himself the heavy Cross, collapsing under its weight, the women followed after Him weeping and wailing, but He consoled them. The Gospel relates that Mary Magdalene was present on Golgotha at the moment of the Lord’s Crucifixion. While all the disciples of the Savior ran away, she remained fearlessly at the Cross together with the Mother of God and the Apostle John.

The Evangelists also list among those standing at the Cross the mother of the Apostle James, and Salome, and other women followers of the Lord from Galilee, but all mention Mary Magdalene first. Saint John, in addition to the Mother of God, names only her and Mary Cleopas. This indicates how much she stood out from all the women who gathered around the Lord.

She was faithful to Him not only in the days of His Glory, but also at the moment of His extreme humiliation and insult. As the Evangelist Matthew relates, she was present at the Burial of the Lord. Before her eyes Joseph and Nicodemus went out to the tomb with His lifeless Body. She watched as they covered over the entrance to the cave with a large stone, entombing the Source of Life.

Faithful to the Law in which she was raised, Mary together with the other women spent following day at rest, because it was the great day of the Sabbath, coinciding with the Feast of Passover. But all the rest of the peaceful day the women gathered spices to go to the Grave of the Lord at dawn on Sunday and anoint His Body according to the custom of the Jews.

It is necessary to mention that, having agreed to go on the first day of the week to the Tomb early in the morning, the holy women had no possibility of meeting with one another on Saturday. They went separately on Friday evening to their own homes. They went out only at dawn the following day to go to the Sepulchre, not all together, but each from her own house.

The Evangelist Matthew writes that the women came to the grave at dawn, or as the Evangelist Mark expresses, extremely early before the rising of the sun. The Evangelist John, elaborating upon these, says that Mary came to the grave so early that it was still dark. Obviously, she waited impatiently for the end of night, but it was not yet daybreak. She ran to the place where the Lord’s Body lay.

Mary went to the tomb alone. Seeing the stone pushed away from the cave, she ran away in fear to tell the close Apostles of Christ, Peter and John. Hearing the strange message that the Lord was gone from the tomb, both Apostles ran to the tomb and, seeing the shroud and winding cloths, they were amazed. The Apostles went and said nothing to anyone, but Mary stood about the entrance to the tomb and wept. Here in this dark tomb so recently lay her lifeless Lord.

Wanting proof that the tomb really was empty, she went down to it and saw a strange sight. She saw two angels in white garments, one sitting at the head, the other at the foot, where the Body of Jesus had been placed. They asked her, “Woman, why weepest thou?” She answered them with the words which she had said to the Apostles, “They have taken my Lord, and I do not know where they have laid Him.” At that moment, she turned around and saw the Risen Jesus standing near the grave, but she did not recognize Him.

He asked Mary, “Woman, why weepest thou? Whom dost thou seek?” She answered thinking that she was seeing the gardener, “Sir, if thou hast taken him, tell where thou hast put Him, and I will take Him away.”

Then she recognized the Lord’s voice. This was the voice she heard in those days and years, when she followed the Lord through all the cities and places where He preached. He spoke her name, and she gave a joyful shout, “Rabbi” (Teacher).

Respect and love, fondness and deep veneration, a feeling of thankfulness and recognition at His Splendor as great Teacher, all came together in this single outcry. She was able to say nothing more and she threw herself down at the feet of her Teacher to wash them with tears of joy. But the Lord said to her: “Touch me not; for I am not yet ascended to My Father; but go to My brethren and tell them: “I ascend to My Father, and your Father; to My God and to your God.”

She came to herself and again ran to the Apostles, to do the will of Him sending her to preach. Again she ran into the house, where the Apostles still remained in dismay, and proclaimed to them the joyous message, “I have seen the Lord!” This was the first preaching in the world about the Resurrection.

The Apostles proclaimed the Glad Tidings to the world, but she proclaimed it to the Apostles themselves.

Holy Scripture does not tell us about the life of Mary Magdalene after the Resurrection of Christ, but it is impossible to doubt, that if in the terrifying minutes of Christ’s Crucifixion she was at the foot of His Cross with His All-Pure Mother and Saint John, she must have stayed with them during the happier time after the Resurrection and Ascension of Christ. Thus in the Acts of the Apostles Saint Luke writes that all the Apostles with one mind stayed in prayer and supplication, with certain women and Mary the Mother of Jesus and His brethren.

Holy Tradition testifies that when the Apostles departed from Jerusalem to preach to all the ends of the earth, then Mary Magdalene also went with them. A daring woman, whose heart was full of reminiscence of the Resurrection, she went beyond her native borders and went to preach in pagan Rome. Everywhere she proclaimed to people about Christ and His teaching. When many did not believe that Christ is risen, she repeated to them what she had said to the Apostles on the radiant morning of the Resurrection: “I have seen the Lord!” With this message she went all over Italy.

Tradition relates that in Italy Mary Magdalene visited Emperor Tiberias (14-37 A.D.) and proclaimed to him Christ’s Resurrection. According to Tradition, she brought him a red egg as a symbol of the Resurrection, a symbol of new life with the words: “Christ is Risen!” Then she told the emperor that in his Province of Judea the unjustly condemned Jesus the Galilean, a holy man, a miracleworker, powerful before God and all mankind, had been executed at the instigation of the Jewish High Priests, and the sentence confirmed by the procurator appointed by Tiberias, Pontius Pilate.

Mary repeated the words of the Apostles, that we are redeemed from the vanity of life not with perishable silver or gold, but rather by the precious Blood of Christ.

Thanks to Mary Magdalene the custom to give each other paschal eggs on the day of the Radiant Resurrection of Christ spread among Christians over all the world. In one ancient Greek manuscript, written on parchment, kept in the monastery library of Saint Athanasius near Thessalonica, is a prayer read on the day of Holy Pascha for the blessing of eggs and cheese. In it is indicated that the igumen in passing out the blessed eggs says to the brethren: “Thus have we received from the holy Fathers, who preserved this custom from the very time of the holy Apostles, therefore the holy Equal of the Apostles Mary Magdalene first showed believers the example of this joyful offering.”

Mary Magdalene continued her preaching in Italy and in the city of Rome itself. Evidently, the Apostle Paul has her in mind in his Epistle to the Romans (16: 6), where together with other ascetics of evangelic preaching he mentions Mary (Mariam), who as he expresses “has bestowed much labor on us.” Evidently, she extensively served the Church in its means of subsistence and its difficulties, being exposed to dangers, and sharing with the Apostles the labors of preaching.

According to Church Tradition, she remained in Rome until the arrival of the Apostle Paul, and for two more years following his departure from Rome after the first court judgment upon him. From Rome, Saint Mary Magdalene, already bent with age, moved to Ephesus where the holy Apostle John unceasingly labored. There the saint finished her earthly life and was buried.

Her holy relics were transferred in the ninth century to Constantinople, and placed in the monastery Church of Saint Lazarus. In the era of the Crusader campaigns they were transferred to Italy and placed at Rome under the altar of the Lateran Cathedral. Part of the relics of Mary Magdalene are said to be in Provage, France near Marseilles, where over them at the foot of a steep mountain a splendid church is built in her honor.

The Orthodox Church honors the holy memory of Saint Mary Magdalene, the woman called by the Lord Himself from darkness to light, and from the power of Satan to God.

Formerly immersed in sin and having received healing, she sincerely and irrevocably began a new life and never wavered from that path. Mary loved the Lord Who called her to a new life. She was faithful to Him not only when He was surrounded by enthusiastic crowds and winning recognition as a miracle-worker, but also when all the disciples deserted Him in fear and He, humiliated and crucified, hung in torment upon the Cross. This is why the Lord, knowing her faithfulness, appeared to her first, and esteemed her worthy to be first to proclaim His Resurrection.

feast of St Mary Magdalene

This is our community.  The monk with the pectoral cross is Abbot Paul who has been staying with us for the last week.  On my right is Father Alex Echeandia who has just come from a meeting of ABECCA which coordinates the activities of Cistercian and Benedictine monasteries in Mexico, Central America and in the northern half of South America minus Brazil.   He was asked to give the opening talk and was subsequently elected President of the organization.   Hence, we are not only growing in numbers: we have been placed firmly on the map of South American monasticism.

Here is a better photo, but without the abbot.  The three without hoods are aspirants who became postulants today.  Again, Fr Alex, who is an iconographer of considerable talent, is at my right.

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