When the bridegroom is taken from them, then they will fast
John’s disciples came to him and said, ‘Why is it that we and the Pharisees fast, but your disciples do not?’ Jesus replied, ‘Surely the bridegroom’s attendants would never think of mourning as long as the bridegroom is still with them? But the time will come for the bridegroom to be taken away from them, and then they will fast. No one puts a piece of unshrunken cloth on to an old cloak, because the patch pulls away from the cloak and the tear gets worse. Nor do people put new wine into old wineskins; if they do, the skins burst, the wine runs out, and the skins are lost. No; they put new wine into fresh skins and both are preserved.’
I will restore the fortunes of my people Israel
It is the Lord who speaks:
‘That day I will re-erect the tottering hut of David,
make good the gaps in it, restore its ruins
and rebuild it as it was in the days of old,
so that they can conquer the remnant of Edom
and all the nations that belonged to me.’
It is the Lord who speaks, and he will carry this out.
‘The days are coming now – it is the Lord who speaks –
when harvest will follow directly after ploughing,
the treading of grapes soon after sowing,
when the mountains will run with new wine
and the hills all flow with it.
I mean to restore the fortunes of my people Israel;
they will rebuild the ruined cities and live in them,
plant vineyards and drink their wine,
dig gardens and eat their produce.
I will plant them in their own country,
never to be rooted up again
out of the land I have given them,
says the Lord, your God.’
Psalm 84(85): 9,11-14
The Lord speaks peace to his people.
I will hear what the Lord God has to say,
a voice that speaks of peace,
peace for his people and his friends
and those who turn to him in their hearts.
The Lord speaks peace to his people.
Mercy and faithfulness have met;
justice and peace have embraced.
Faithfulness shall spring from the earth
and justice look down from heaven.
The Lord speaks peace to his people.
The Lord will make us prosper
and our earth shall yield its fruit.
Justice shall march before him
and peace shall follow his steps.
The Lord speaks peace to his people.
Source: Jerusalem Bible
Catechism of the Catholic Church
The sacrificial memorial of Christ and of his Body, the Church
1362 The Eucharist is the memorial of Christ’s Passover, the making present and the sacramental offering of his unique sacrifice, in the liturgy of the Church which is his Body. In all the Eucharistic Prayers we find after the words of institution a prayer called the anamnesis or memorial.
1363 In the sense of Sacred Scripture the memorial is not merely the recollection of past events but the proclamation of the mighty works wrought by God for men. In the liturgical celebration of these events, they become in a certain way present and real. This is how Israel understands its liberation from Egypt: every time Passover is celebrated, the Exodus events are made present to the memory of believers so that they may conform their lives to them.
1364 In the New Testament, the memorial takes on new meaning. When the Church celebrates the Eucharist, she commemorates Christ’s Passover, and it is made present the sacrifice Christ offered once for all on the cross remains ever present. “As often as the sacrifice of the Cross by which ‘Christ our Pasch has been sacrificed’ is celebrated on the altar, the work of our redemption is carried out.”
1365 Because it is the memorial of Christ’s Passover, the Eucharist is also a sacrifice. The sacrificial character of the Eucharist is manifested in the very words of institution: “This is my body which is given for you” and “This cup which is poured out for you is the New Covenant in my blood.” In the Eucharist Christ gives us the very body which he gave up for us on the cross, the very blood which he “poured out for many for the forgiveness of sins.”
1366 The Eucharist is thus a sacrifice because it re-presents (makes present) the sacrifice of the cross, because it is its memorial and because it applies its fruit:
[Christ], our Lord and God, was once and for all to offer himself to God the Father by his death on the altar of the cross, to accomplish there an everlasting redemption. But because his priesthood was not to end with his death, at the Last Supper “on the night when he was betrayed,” [he wanted] to leave to his beloved spouse the Church a visible sacrifice (as the nature of man demands) by which the bloody sacrifice which he was to accomplish once for all on the cross would be re-presented, its memory perpetuated until the end of the world, and its salutary power be applied to the forgiveness of the sins we daily commit.
1367 The sacrifice of Christ and the sacrifice of the Eucharist are one single sacrifice: “The victim is one and the same: the same now offers through the ministry of priests, who then offered himself on the cross; only the manner of offering is different.” “And since in this divine sacrifice which is celebrated in the Mass, the same Christ who offered himself once in a bloody manner on the altar of the cross is contained and is offered in an unbloody manner. . . this sacrifice is truly propitiatory.”
1368 The Eucharist is also the sacrifice of the Church. The Church which is the Body of Christ participates in the offering of her Head. With him, she herself is offered whole and entire. She unites herself to his intercession with the Father for all men. In the Eucharist the sacrifice of Christ becomes also the sacrifice of the members of his Body. The lives of the faithful, their praise, sufferings, prayer, and work, are united with those of Christ and with his total offering, and so acquire a new value. Christ’s sacrifice present on the altar makes it possible for all generations of Christians to be united with his offering.
In the catacombs the Church is often represented as a woman in prayer, arms outstretched in the praying position. Like Christ who stretched out his arms on the cross, through him, with him, and in him, she offers herself and intercedes for all men.
1369 The whole Church is united with the offering and intercession of Christ. Since he has the ministry of Peter in the Church, the Pope is associated with every celebration of the Eucharist, wherein he is named as the sign and servant of the unity of the universal Church. The bishop of the place is always responsible for the Eucharist, even when a priest presides; the bishop’s name is mentioned to signify his presidency over the particular Church, in the midst of his presbyterium and with the assistance of deacons. The community intercedes also for all ministers who, for it and with it, offer the Eucharistic sacrifice:
Let only that Eucharist be regarded as legitimate, which is celebrated under [the presidency of] the bishop or him to whom he has entrusted it.
Through the ministry of priests the spiritual sacrifice of the faithful is completed in union with the sacrifice of Christ the only Mediator, which in the Eucharist is offered through the priests’ hands in the name of the whole Church in an unbloody and sacramental manner until the Lord himself comes.
1370 To the offering of Christ are united not only the members still here on earth, but also those already in the glory of heaven. In communion with and commemorating the Blessed Virgin Mary and all the saints, the Church offers the Eucharistic sacrifice. In the Eucharist the Church is as it were at the foot of the cross with Mary, united with the offering and intercession of Christ.
1371 The Eucharistic sacrifice is also offered for the faithful departed who “have died in Christ but are not yet wholly purified,” so that they may be able to enter into the light and peace of Christ:
Put this body anywhere! Don’t trouble yourselves about it! I simply ask you to remember me at the Lord’s altar wherever you are.
Then, we pray [in the anaphora] for the holy fathers and bishops who have fallen asleep, and in general for all who have fallen asleep before us, in the belief that it is a great benefit to the souls on whose behalf the supplication is offered, while the holy and tremendous Victim is present. . . . By offering to God our supplications for those who have fallen asleep, if they have sinned, we . . . offer Christ sacrificed for the sins of all, and so render favorable, for them and for us, the God who loves man.
1372 St. Augustine admirably summed up this doctrine that moves us to an ever more complete participation in our Redeemer’s sacrifice which we celebrate in the Eucharist:
This wholly redeemed city, the assembly and society of the saints, is offered to God as a universal sacrifice by the high priest who in the form of a slave went so far as to offer himself for us in his Passion, to make us the Body of so great a head. . . . Such is the sacrifice of Christians: “we who are many are one Body in Christ” The Church continues to reproduce this sacrifice in the sacrament of the altar so well-known to believers wherein it is evident to them that in what she offers she herself is offered.
Elizabeth of Aragon, also known as Elizabeth of Portugal, T.O.S.F. (1271 – 4 July 1336; Elisabet in Catalan, Isabel in Aragonese, Portuguese and Spanish), was queen consort of Portugal, a tertiary of the Franciscan Order and is venerated as a saint of the Roman Catholic Church.
Family and Early Life
Born in 1271 into the royal house of Aragon, Elizabeth was the daughter of Infante Peter (later King King Peter III) and his wife Constance of Sicily and the sister of three kings: Alfonso II and James II of Aragon and Frederick III of Sicily.
Elizabeth showed an early enthusiasm for her faith. She said the full Divine Office daily, fasted and did other penance, as well as attended twice-daily choral Masses. Religious fervor was common in her family, as she could count several members of her family who were already venerated as saints. The most notable example is her great-aunt, St. Elizabeth of Hungary, after whom she was named.
Her marriage to King Denis of Portugal was arranged in 1281 when she was 10 years old, receiving the towns of Óbidos, Abrantes and Porto de Mós as part of her dowry. It was only in 1288 that the wedding was celebrated, when Denis was 26 years old, while Elizabeth was 17. Denis, a poet and statesman, was known as the Rei Lavrador (English: Farmer King), because he planted a large pine forest near Leiria to prevent the soil degradation that threatened the region.
Elizabeth quietly pursued the regular religious practices of her youth and was devoted to the poor and sick. Naturally, such a life was a reproach to many around her and caused ill will in some quarters. Eventually, her prayer and patience succeeded in converting her husband, who had been leading a sinful life.
Elizabeth took an active interest in Portuguese politics and was a decisive conciliator during the negotiations concerning the Treaty of Alcañices, signed by Denis and Sancho IV of Castile in 1297 (which fixed the borders between the two countries). In 1304, the Queen and Denis returned to Spain to arbitrate between Fernando IV of Castile and James II of Aragon, brother of Elizabeth.
She had two children:
a daughter named Constance, who married King Ferdinand IV of Castile;
a son Afonso (who later became King Afonso IV of Portugal).
Elizabeth would serve as intermediary between her husband and Afonso, during the Civil War between 1322 and 1324. The Infante greatly resented the king, whom he accused of favoring the king’s illegitimate son, Afonso Sanches. Repulsed to Alenquer, which supported the Infante, Denis was prevented from killing his son through the intervention of the Queen. As legend holds, in 1323, Elizabeth, mounted on a mule, positioned herself between both opposing armies on the field of Alvalade in order to prevent the combat. Peace returned in 1324, once the illegitimate son was sent into exile, and the Infante swore loyalty to the king.