From an ancient homily on Holy Saturday Something strange is happening—there is a great silence on earth today, a great silence and stillness. The whole earth keeps silence because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. God has died in the flesh and hell trembles with fear. He has gone to search for our first parent, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow the captives Adam and Eve, he who is both God and the son of Eve. The Lord approached them bearing the cross, the weapon that had won him the victory. At the sight of him Adam, the first man he had created, struck his breast in terror and cried out to everyone: “My Lord be with you all.” Christ answered him: “And with your spirit.” He took him by the hand and raised him up, saying: “Awake, O sleeper, and rise from the dead, and Christ will give you light.” I am your God, who for your sake have become your son. Out of love for you and for your descendants I now by my own authority command all who are held in bondage to come forth, all who are in darkness to be enlightened, all who are sleeping to arise. I order you, O sleeper, to awake. I did not create you to be held a prisoner in hell. Rise from the dead, for I am the life of the dead. Rise up, work of my hands, you who were created in my image. Rise, let us leave this place, for you are in me and I am in you; together we form only one person and we cannot be separated. For your sake I, your God, became your son; I, the Lord, took the form of a slave; I, whose home is above the heavens, descended to the earth and beneath the earth. For your sake, for the sake of man, I became like a man without help, free among the dead. For the sake of you, who left a garden, I was betrayed to the Jews in a garden, and I was crucified in a garden. See on my face the spittle I received in order to restore to you the life I once breathed into you. See there the marks of the blows I received in order to refashion your warped nature in my image. On my back see the marks of the scourging I endured to remove the burden of sin that weighs upon your back. See my hands, nailed firmly to a tree, for you who once wickedly stretched out your hand to a tree. I slept on the cross and a sword pierced my side for you who slept in paradise and brought forth Eve from your side. My side has healed the pain in yours. My sleep will rouse you from your sleep in hell. The sword that pierced me has sheathed the sword that was turned against you. Rise, let us leave this place. The enemy led you out of the earthly paradise. I will not restore you to that paradise, but I will enthrone you in heaven. I forbade you the tree that was only a symbol of life, but see, I who am life itself am now one with you. I appointed cherubim to guard you as slaves are guarded, but now I make them worship you as God. The throne formed by cherubim awaits you, its bearers swift and eager. The bridal chamber is adorned, the banquet is ready, the eternal dwelling places are prepared, the treasure houses of all good things lie open. The kingdom of heaven has been prepared for you from all eternity.
Printed in Great Britain Nihil Obstat: Innocentius Apap, O.P., S.T.M. Censor Deputatus Imprimatur: + Josephus Butt Vic. Gen. Westmonasterii, Die IV Octobris, MCMXXXIII
God offered the first sacrifice to clothe Adam and Eve
ABSOLUTE MUST SEE: MISSION OF ADAM IN EDEN
MINUTE 53′ ONWARDS
PRAYERS OF ADAM
DAVID IN PSALM 148
DANIEL IN CHAPTER 3:57 ONWARDS
MINUTE 48′
PRIMORDIAL PRIESTHOOD OF ADAM AND EVE
GOD HAD GIVEN THE DOMINION OF THE ENTIRE COSMOS TO LUCIFER
WHEN HE FELL GOD GAVE IT TO ADAM
WHEN HE SINNED LUCIFER HAD HIS FEAST DAY
ABSOLUTE MUST SEE: Original sin affecting the entire creation and Adam replacing the Devil in charge of all Creation
Christ took over paternity over creation that Lucifer and Adam and Eve had forfeited
Satan overthrew Adam and Eve
BLESSED ANNE CATHERINE EMMERICH: VISION OF ADAM AND EVE TO THE FLOOD
MINUTE 47′ ONWARDS
Synopsis – The complete visions of Anne Catherine Emmerich
1322 The holy Eucharist completes Christian initiation. Those who have been raised to the dignity of the royal priesthood by Baptism and configured more deeply to Christ by Confirmation participate with the whole community in the Lord’s own sacrifice by means of the Eucharist.
1323 “At the Last Supper, on the night he was betrayed, our Savior instituted the Eucharistic sacrifice of his Body and Blood. This he did in order to perpetuate the sacrifice of the cross throughout the ages until he should come again, and so to entrust to his beloved Spouse, the Church, a memorial of his death and resurrection: a sacrament of love, a sign of unity, a bond of charity, a Paschal banquet ‘in which Christ is consumed, the mind is filled with grace, and a pledge of future glory is given to us.’”133
The Importance of Holy Communion – Explaining the Faith
What Happens When You Eat the Body of Christ? (Aquinas 101)
El «síndrome de Chesterton»
Chesterton sudó al comulgar por primera vez: temblor y temor reverencial ante la Presencia Real. El autor reflexiona sobre ese estremecimiento –mysterium tremendum– para resaltar su contraste con una praxis litúrgica hoy cada vez más horizontal y banalizada, donde gestos, mediaciones y silencio se erosionan. Recuperar la comunión en la boca, de rodillas y administrada por un ministro ordenado no debe ser opción marginal, sino pedagogía medular, necesaria, de lo sagrado.
1846 The Gospel is the revelation in Jesus Christ of God’s mercy to sinners.113 The angel announced to Joseph: “You shall call his name Jesus, for he will save his people from their sins.”114 The same is true of the Eucharist, the sacrament of redemption: “This is my blood of the covenant, which is poured out for many for the forgiveness of sins.”115
1847 “God created us without us: but he did not will to save us without us.”116 To receive his mercy, we must admit our faults. “If we say we have no sin, we deceive ourselves, and the truth is not in us. If we confess our sins, he is faithful and just, and will forgive our sins and cleanse us from all unrighteousness.”117
1848 As St. Paul affirms, “Where sin increased, grace abounded all the more.”118 But to do its work grace must uncover sin so as to convert our hearts and bestow on us “righteousness to eternal life through Jesus Christ ourLord.”119 Like a physician who probes the wound before treating it, God, by his Word and by his Spirit, casts a living light on sin:
Conversion requires convincing of sin; it includes the interior judgment of conscience, and this, being a proof of the action of the Spirit of truth in man’s inmost being, becomes at the same time the start of a new grant of grace and love: “Receive the Holy Spirit.” Thus in this “convincing concerning sin” we discover a double gift: the gift of the truth of conscience and the gift of the certainty of redemption. the Spirit of truth is the Consoler.120
1849 Sin is an offense against reason, truth, and right conscience; it is failure in genuine love for God and neighbor caused by a perverse attachment to certain goods. It wounds the nature of man and injures human solidarity. It has been defined as “an utterance, a deed, or a desire contrary to the eternal law.”121
1850 Sin is an offense against God: “Against you, you alone, have I sinned, and done that which is evil in your sight.”122 Sin sets itself against God’s love for us and turns our hearts away from it. Like the first sin, it is disobedience, a revolt against God through the will to become “like gods,”123 knowing and determining good and evil. Sin is thus “love of oneself even to contempt of God.”124 In this proud self-exaltation, sin is diametrically opposed to the obedience of Jesus, which achieves our salvation.125
1851 It is precisely in the Passion, when the mercy of Christ is about to vanquish it, that sin most clearly manifests its violence and its many forms: unbelief, murderous hatred, shunning and mockery by the leaders and the people, Pilate’s cowardice and the cruelty of the soldiers, Judas’ betrayal – so bitter to Jesus, Peter’s denial and the disciples’ flight. However, at the very hour of darkness, the hour of the prince of this world,126 The sacrifice of Christ secretly becomes the source from which the forgiveness of our sins will pour forth inexhaustibly.
1852 There are a great many kinds of sins. Scripture provides several lists of them. the Letter to the Galatians contrasts the works of the flesh with the fruit of the Spirit: “Now the works of the flesh are plain: fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, factions, envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the Kingdom of God.”127
1853 Sins can be distinguished according to their objects, as can every human act; or according to the virtues they oppose, by excess or defect; or according to the commandments they violate. They can also be classed according to whether they concern God, neighbor, or oneself; they can be divided into spiritual and carnal sins, or again as sins in thought, word, deed, or omission. the root of sin is in the heart of man, in his free will, according to the teaching of the Lord: “For out of the heart come evil thoughts, murder, adultery, fornication, theft, false witness, slander. These are what defile a man.”128 But in the heart also resides charity, the source of the good and pure works, which sin wounds.
1854 Sins are rightly evaluated according to their gravity. the distinction between mortal and venial sin, already evident in Scripture,129 became part of the tradition of the Church. It is corroborated by human experience.
1855 Mortal sin destroys charity in the heart of man by a grave violation of God’s law; it turns man away from God, who is his ultimate end and his beatitude, by preferring an inferior good to him. Venial sin allows charity to subsist, even though it offends and wounds it.
1856 Mortal sin, by attacking the vital principle within us – that is, charity – necessitates a new initiative of God’s mercy and a conversion of heart which is normally accomplished within the setting of the sacrament of reconciliation:
When the will sets itself upon something that is of its nature incompatible with the charity that orients man toward his ultimate end, then the sin is mortal by its very object . . . whether it contradicts the love of God, such as blasphemy or perjury, or the love of neighbor, such as homicide or adultery…. But when the sinner’s will is set upon something that of its nature involves a disorder, but is not opposed to the love of God and neighbor, such as thoughtless chatter or immoderate laughter and the like, such sins are venial.130
1857 For a sin to be mortal, three conditions must together be met: “Mortal sin is sin whose object is grave matter and which is also committed with full knowledge and deliberate consent.”131
1858 Grave matter is specified by the Ten Commandments, corresponding to the answer of Jesus to the rich young man: “Do not kill, Do not commit adultery, Do not steal, Do not bear false witness, Do not defraud, Honor your father and your mother.”132 The gravity of sins is more or less great: murder is graver than theft. One must also take into account who is wronged: violence against parents is in itself graver than violence against a stranger.
1859 Mortal sin requires full knowledge and complete consent. It presupposes knowledge of the sinful character of the act, of its opposition to God’s law. It also implies a consent sufficiently deliberate to be a personal choice. Feigned ignorance and hardness of heart133 do not diminish, but rather increase, the voluntary character of a sin.
1860 Unintentional ignorance can diminish or even remove the imputability of a grave offense. But no one is deemed to be ignorant of the principles of the moral law, which are written in the conscience of every man. the promptings of feelings and passions can also diminish the voluntary and free character of the offense, as can external pressures or pathological disorders. Sin committed through malice, by deliberate choice of evil, is the gravest.
1861 Mortal sin is a radical possibility of human freedom, as is love itself. It results in the loss of charity and the privation of sanctifying grace, that is, of the state of grace. If it is not redeemed by repentance and God’s forgiveness, it causes exclusion from Christ’s kingdom and the eternal death of hell, for our freedom has the power to make choices for ever, with no turning back. However, although we can judge that an act is in itself a grave offense, we must entrust judgment of persons to the justice and mercy of God.
1862 One commits venial sin when, in a less serious matter, he does not observe the standard prescribed by the moral law, or when he disobeys the moral law in a grave matter, but without full knowledge or without complete consent.
1863 Venial sin weakens charity; it manifests a disordered affection for created goods; it impedes the soul’s progress in the exercise of the virtues and the practice of the moral good; it merits temporal punishment. Deliberate and unrepented venial sin disposes us little by little to commit mortal sin. However venial sin does not set us in direct opposition to the will and friendship of God; it does not break the covenant with God. With God’s grace it is humanly reparable. “Venial sin does not deprive the sinner of sanctifying grace, friendship with God, charity, and consequently eternal happiness.”134
While he is in the flesh, man cannot help but have at least some light sins. But do not despise these sins which we call “light”: if you take them for light when you weigh them, tremble when you count them. A number of light objects makes a great mass; a number of drops fills a river; a number of grains makes a heap. What then is our hope? Above all, confession.135
1864 “Whoever blasphemes against the Holy Spirit never has forgiveness, but is guilty of an eternal sin.”136 There are no limits to the mercy of God, but anyone who deliberately refuses to accept his mercy by repenting, rejects the forgiveness of his sins and the salvation offered by the Holy Spirit.137 Such hardness of heart can lead to final impenitence and eternal loss.
Original Sin (Aquinas 101)
What is sin? Feeling Broken? How to Find True Happiness | Fr. Mike Schmitz | SEEK25
What’s the Difference Between Mortal and Venial Sins? (Aquinas 101)
Mortal vs Venial Sin | What’s the Difference?
Do We Really Inherit Original Sin from Adam and Eve? (Aquinas 101)
Bishop Barron on Original Sin
Why Confess Your Sins to a Priest? (Aquinas 101)
Cardinal Arinze clearly explains Mortal Sin
Mortal vs. Venial Sin
WHAT REALLY HAPPENS WHEN WE SIN – MINUTE 9’44
DIFFERENT PARTS OF SIN
LOS 3 PECADOS – EJERCICIOS ESPIRITUALES DE SAN IGNACIO DE LOYOLA
1440 Sin is before all else an offense against God, a rupture of communion with him. At the same time it damages communion with the Church. For this reason conversion entails both God’s forgiveness and reconciliation with the Church, which are expressed and accomplished liturgically by the sacrament of Penance and Reconciliation.38
Only God forgives sin
1441 Only God forgives sins.39 Since he is the Son of God, Jesus says of himself, “The Son of man has authority on earth to forgive sins” and exercises this divine power: “Your sins are forgiven.”40 Further, by virtue of his divine authority he gives this power to men to exercise in his name.41
1442 Christ has willed that in her prayer and life and action his whole Church should be the sign and instrument of the forgiveness and reconciliation that he acquired for us at the price of his blood. But he entrusted the exercise of the power of absolution to the apostolic ministry which he charged with the “ministry of reconciliation.”42 The apostle is sent out “on behalf of Christ” with “God making his appeal” through him and pleading: “Be reconciled to God.”43
Reconciliation with the Church
1443 During his public life Jesus not only forgave sins, but also made plain the effect of this forgiveness: he reintegrated forgiven sinners into the community of the People of God from which sin had alienated or even excluded them. A remarkable sign of this is the fact that Jesus receives sinners at his table, a gesture that expresses in an astonishing way both God’s forgiveness and the return to the bosom of the People of God.44
1444 In imparting to his apostles his own power to forgive sins the Lord also gives them the authority to reconcile sinners with the Church. This ecclesial dimension of their task is expressed most notably in Christ’s solemn words to Simon Peter: “I will give you the keys of the kingdom of heaven, and whatever you bind on earth shall be bound in heaven, and whatever you loose on earth shall be loosed in heaven.”45 “The office of binding and loosing which was given to Peter was also assigned to the college of the apostles united to its head.”46
1445 The words bind and loose mean: whomever you exclude from your communion, will be excluded from communion with God; whomever you receive anew into your communion, God will welcome back into his. Reconciliation with the Church is inseparable from reconciliation with God.
The sacrament of forgiveness
1446 Christ instituted the sacrament of Penance for all sinful members of his Church: above all for those who, since Baptism, have fallen into grave sin, and have thus lost their baptismal grace and wounded ecclesial communion. It is to them that the sacrament of Penance offers a new possibility to convert and to recover the grace of justification. the Fathers of the Church present this sacrament as “the second plank [of salvation] after the shipwreck which is the loss of grace.”47
1447 Over the centuries the concrete form in which the Church has exercised this power received from the Lord has varied considerably. During the first centuries the reconciliation of Christians who had committed particularly grave sins after their Baptism (for example, idolatry, murder, or adultery) was tied to a very rigorous discipline, according to which penitents had to do public penance for their sins, often for years, before receiving reconciliation. To this “order of penitents” (which concerned only certain grave sins), one was only rarely admitted and in certain regions only once in a lifetime. During the seventh century Irish missionaries, inspired by the Eastern monastic tradition, took to continental Europe the “private” practice of penance, which does not require public and prolonged completion of penitential works before reconciliation with the Church. From that time on, the sacrament has been performed in secret between penitent and priest. This new practice envisioned the possibility of repetition and so opened the way to a regular frequenting of this sacrament. It allowed the forgiveness of grave sins and venial sins to be integrated into one sacramental celebration. In its main lines this is the form of penance that the Church has practiced down to our day.
1448 Beneath the changes in discipline and celebration that this sacrament has undergone over the centuries, the same fundamental structure is to be discerned. It comprises two equally essential elements: on the one hand, the acts of the man who undergoes conversion through the action of the Holy Spirit: namely, contrition, confession, and satisfaction; on the other, God’s action through the intervention of the Church. the Church, who through the bishop and his priests forgives sins in the name of Jesus Christ and determines the manner of satisfaction, also prays for the sinner and does penance with him. Thus the sinner is healed and re-established in ecclesial communion.
1449 The formula of absolution used in the Latin Church expresses the essential elements of this sacrament: the Father of mercies is the source of all forgiveness. He effects the reconciliation of sinners through the Passover of his Son and the gift of his Spirit, through the prayer and ministry of the Church:
God, the Father of mercies,
through the death and the resurrection of his Son
has reconciled the world to himself
and sent the Holy Spirit among us
for the forgiveness of sins;
through the ministry of the Church
may God give you pardon and peace,
and I absolve you from your sins in the name of the Father, and of the Son and of the Holy Spirit.48
1450 “Penance requires . . . the sinner to endure all things willingly, be contrite of heart, confess with the lips, and practice complete humility and fruitful satisfaction.”49
Contrition
1451 Among the penitent’s acts contrition occupies first place. Contrition is “sorrow of the soul and detestation for the sin committed, together with the resolution not to sin again.”50
1452 When it arises from a love by which God is loved above all else, contrition is called “perfect” (contrition of charity). Such contrition remits venial sins; it also obtains forgiveness of mortal sins if it includes the firm resolution to have recourse to sacramental confession as soon as possible.51
1453 The contrition called “imperfect” (or “attrition”) is also a gift of God, a prompting of the Holy Spirit. It is born of the consideration of sin’s ugliness or the fear of eternal damnation and the other penalties threatening the sinner (contrition of fear). Such a stirring of conscience can initiate an interior process which, under the prompting of grace, will be brought to completion by sacramental absolution. By itself however, imperfect contrition cannot obtain the forgiveness of grave sins, but it disposes one to obtain forgiveness in the sacrament of Penance.52
1454 The reception of this sacrament ought to be prepared for by an examination of conscience made in the light of the Word of God. the passages best suited to this can be found in the moral catechesis of the Gospels and the apostolic Letters, such as the Sermon on the Mount and the apostolic teachings.53
The confession of sins
1455 The confession (or disclosure) of sins, even from a simply human point of view, frees us and facilitates our reconciliation with others. Through such an admission man looks squarely at the sins he is guilty of, takes responsibility for them, and thereby opens himself again to God and to the communion of the Church in order to make a new future possible.
1456 Confession to a priest is an essential part of the sacrament of Penance: “All mortal sins of which penitents after a diligent self-examination are conscious must be recounted by them in confession, even if they are most secret and have been committed against the last two precepts of the Decalogue; for these sins sometimes wound the soul more grievously and are more dangerous than those which are committed openly.”54
When Christ’s faithful strive to confess all the sins that they can remember, they undoubtedly place all of them before the divine mercy for pardon. But those who fail to do so and knowingly withhold some, place nothing before the divine goodness for remission through the mediation of the priest, “for if the sick person is too ashamed to show his wound to the doctor, the medicine cannot heal what it does not know.”55
1457 According to the Church’s command, “after having attained the age of discretion, each of the faithful is bound by an obligation faithfully to confess serious sins at least once a year.”56 Anyone who is aware of having committed a mortal sin must not receive Holy Communion, even if he experiences deep contrition, without having first received sacramental absolution, unless he has a grave reason for receiving Communion and there is no possibility of going to confession.57 Children must go to the sacrament of Penance before receiving Holy Communion for the first time.58
1458 Without being strictly necessary, confession of everyday faults (venial sins) is nevertheless strongly recommended by the Church.59 Indeed the regular confession of our venial sins helps us form our conscience, fight against evil tendencies, let ourselves be healed by Christ and progress in the life of the Spirit. By receiving more frequently through this sacrament the gift of the Father’s mercy, we are spurred to be merciful as he is merciful:60
Whoever confesses his sins . . . is already working with God. God indicts your sins; if you also indict them, you are joined with God. Man and sinner are, so to speak, two realities: when you hear “man” – this is what God has made; when you hear “sinner” – this is what man himself has made. Destroy what you have made, so that God may save what he has made …. When you begin to abhor what you have made, it is then that your good works are beginning, since you are accusing yourself of your evil works. the beginning of good works is the confession of evil works. You do the truth and come to the light.61
Satisfaction
1459 Many sins wrong our neighbor. One must do what is possible in order to repair the harm (e.g., return stolen goods, restore the reputation of someone slandered, pay compensation for injuries). Simple justice requires as much. But sin also injures and weakens the sinner himself, as well as his relationships with God and neighbor. Absolution takes away sin, but it does not remedy all the disorders sin has caused.62 Raised up from sin, the sinner must still recover his full spiritual health by doing something more to make amends for the sin: he must “make satisfaction for” or “expiate” his sins. This satisfaction is also called “penance.”
1460 The penance the confessor imposes must take into account the penitent’s personal situation and must seek his spiritual good. It must correspond as far as possible with the gravity and nature of the sins committed. It can consist of prayer, an offering, works of mercy, service of neighbor, voluntary self-denial, sacrifices, and above all the patient acceptance of the cross we must bear. Such penances help configure us to Christ, who alone expiated our sins once for all. They allow us to become co-heirs with the risen Christ, “provided we suffer with him.”63
The satisfaction that we make for our sins, however, is not so much ours as though it were not done through Jesus Christ. We who can do nothing ourselves, as if just by ourselves, can do all things with the cooperation of “him who strengthens” us. Thus man has nothing of which to boast, but all our boasting is in Christ . . . in whom we make satisfaction by bringing forth “fruits that befit repentance.” These fruits have their efficacy from him, by him they are offered to the Father, and through him they are accepted by the Father.64
Bishop Fulton Sheen on Confession: “Nudity of the Soul”
Confession (Part 1): What You Didn’t Know – Explaining the Faith
Confession (Part 2): What You Didn’t Know – Explaining the Faith
LONG EXAMINATION OF CONSCIENCE WITH THE TEN COMMANDMENTS OF GOD AND THE PRECEPTS OF THE CHURCH.
Can You Go to Confession If You’re Not Sorry? (Aquinas 101)
Why Confess Your Sins to a Priest? (Aquinas 101)
Is My Confession Really a Secret? Explaining the Seal of Confession (Aquinas 101)
The Meaning of Penance – Marian Friars Minor
A Word About Frequent Confession
CONFESIÓN – Examen de conciencia
I. Mi relacionamiento con Dios y con el mundo sobrenatural
¿He usado todos los medios que están a mi alcance – Sacramentos, oraciones, buenas compañías, etc. – para llegar a amar a Dios de todo corazón y sobre todas las cosas?
¿Guardo algún apego a personas, objetos y defectos que disminuyen mi amor a Dios?
¿Busco mostrar mi gratitud y confianza en Dios por la frecuencia en los sacramentos – especialmente la Comunión y la Confesión – y por las oraciones bien hechas?
¿Me distraigo en la Santa Misa, hago mi Confesión sin arrepentimiento, y mis oraciones con disipación?
¿Falté por culpa propia a Misa los domingos y días de precepto?
¿En la Iglesia, o en otros lugares santos, cometí irreverencias con risas, bromas, conversaciones o palabras inútiles?
¿Asistí a Misa sin atención? ¿Me distraje voluntariamente durante el Santo Sacrificio?
¿Escondí algún pecado grave en la Confesión?
¿Fui a dormir sin haber hecho todas mis oraciones diarias?
¿He sido infiel a la Religión, dudando de la Fe, leyendo escritos o asistiendo programas de televisión contrarios a la Iglesia Católica?
¿Tengo vergüenza de ser Católico, Hijo de Dios y (si hizo la consagración) esclavo de Nuestra Señora?
¿Defendí la honra de la Iglesia cuando se presentó la ocasión? ¿O me tomé de respeto humano?
¿Hice uso, sin respeto, del nombre de Dios y de los Santos?
¿Pensé o hablé con desprecio de Dios, de los Santos, de las cosas sagradas (blasfemias)?
¿Juré en falso, o sin necesidad?
¿Utilicé frases de la Sagrada Escritura para hacer bromas?
¿Llegué a frecuentar el culto de otras religiones?
¿Me he acercado por cualquier motivo – bromas, juegos, etc. – con prácticas supersticiosas (hechizos, magias, adivinaciones, simpatías, etc.)?
¿Asistí reuniones espíritistas?
¿Reclamé contra la voluntad de Dios cuando me sucedió alguna dificultad?
¿Quise, por vanidad y por orgullo, llamar la atención de los otros, desviándolos de Dios?
¿Acepté con placer orgulloso los elogios que me hicieron, juzgándome superior a los otros?
¿Perdí mucho tiempo delante del espejo, por vanidad, o hablé mucho de mí mismo, a fin de engrandecerme?
II. Del trato con mis hermanos en la Fe ¿Respeté y obedecí a mis superiores? ¿Les falté el respeto por palabras, gestos o murmuraciones?
¿Causé peleas o desuniones entre mis prójimos, especialmente entre mis hermanos en la Fe y en la Vocación?
¿Guardé rencor y resentimiento en relación a quien me ofendió o me hizo algún mal?
¿Deseé el mal a alguien por motivos egoístas? ¿Llegué a desear la muerte a alguien?
¿Maté o agredí gravemente a alguien?
¿Tuve envidia del prójimo al ver sus cualidades o sus bienes? ¿Hablé mal de alguien por envidia o algún otro motivo?
¿Injurié o insulte al prójimo? ¿Familiares? ¿Superiores? ¿Sacerdotes?
Al ver defectos o faltas de mis prójimos, ¿busqué ayudarlos con mis oraciones, palabras, o comunicando a mis superiores?
¿Divulgué, sin necesidad, los defectos o las faltas de mi prójimo? ¿Exageré sus pecados o defectos?
¿Me alegré con la desgracia de mi prójimo?
¿Me apropié de algo perteneciente a otro? ¿O deseé hacerlo?
¿Guardé injustamente objetos prestados o encontrados? ¿Restituí lo que robé o dañifiqué a otro?
¿Mentí o deformé la verdad alguna vez? ¿En materia grave?
¿Abrí cartas, e-mails o anotaciones de otro, sin autorización? ¿Fue de algún superior?
¿Di escándalos, o hice alguna cosa que pudiese llevar a alguien a ofender a Dios?
¿Mostré imágenes o videos inmorales a otros?
¿Llevé a alguien a ver algo contario a la pureza por televisión o en internet?
¿Miré a alguien con intenciones impuras?
¿Hice gestos indecentes?
¿Llevé a alguien al pecado de impureza por convite, malos ejemplos o gestos?
III. Mi respeto con el “Templo de Dios” que soy
¿Tomé alguna actitud contraria a mi altísima condición de Hijo de Dios? Como, por ejemplo, comer o beber demás, perjudicando mi salud.
¿Deseé la muerte? ¿Busqué, de alguna forma, perjudicar mi salud, o hasta suicidarme?
¿Mantuve deseos o pensamientos impuros, voluntariamente?
¿Tuve malas conversaciones, vi revistas, programas, imágenes o videos inmorales?
¿Oí músicas contrarias a la virtud de la pureza?
¿Hablé con otras personas acerca de temas impuros? ¿Con personas del mismo o de otro género?
¿Miré con mala intención cosas contrarias a la castidad?
¿Pequé por toques, o acciones impuras? ¿Sólo, o con otras personas? ¿Del mismo o de otro género?
¿Fui lento en alejar los pensamientos y deseos impuros?
¿He huído de las malas ocasiones?
¿Escondí alguno de esos pecados en la confesión, por miedo, o por vergüenza?
Cuando estuve solo, ¿tomé actitudes vulgares, indecentes o impuras?
UN EXAMEN DE CONCIENCIA (DEL RITUAL ROMANO DE LOS SACRAMENTOS)
El sacramento de la Penitencia tiene cinco momentos: 1) Examen de conciencia; 2) Dolor de los pecados; 3) Propósito de la enmienda; 4) Ritual del sacramento en el confesonario; 5) Cumplir la penitencia que te mande el confesor. Antes de empezar este examen, lo más importante: haz un acto de presencia de Dios, e invoca al Espíritu Santo para que te ilumine. Se trata de mirarte como te mira Dios, como Él te ve: no es una mera instrospección. Hay cosas que no ves de ti mismo: pide al Señor que te ilumine allí donde no llegan tus ojos. -Todo parte de la rectitud del corazón y el deseo auténtico del encuentro con Dios: ¿Me acerco al Sacramento de la Penitencia con deseo sincero de purificación, de conversión, de renovación de vida y de una amistad más profunda con Dios? ¿O más bien lo considero como algo molesto que sólo se recibe muy raramente? -¿He olvidado o callado deliberadamente algún pecado grave en mis confesiones anteriores? -¿He cumplido la penitencia? ¿He reparado las injusticias cometidas? ¿Me he esforzado por llevar a la práctica los propósitos y enmendar la vida según el Evangelio? A la luz de la Palabra de Dios examina tu vida. Te ayudará especialmente hacerlo ante el sagrario. No tengas prisa. EN RELACIÓN A DIOS. El Señor dice: “Amarás al Señor , tu Dios, con todo tu corazón” -¿Está mi corazón dirigido hacia Dios, de tal manera que con verdad lo ame sobre todas las cosas, como un hijo a su padre, cumpliendo fielmente sus mandamientos? ¿Me he preocupado preferentemente por las cosas temporales? ¿Tengo pureza de intención en mis acciones? -¿Es firme mi fe en Dios que nos ha hablado por medio de su Hijo? ¿He adherido con firmeza a la doctrina de la Iglesia? ¿Me he preocupado por adquirir instrucción cristiana, escuchando la Palabra de Dios, participando en la catequesis, evitando lo que atenta contra la fe? ¿He profesado siempre con valor y sin temor la fe en Dios y en la Iglesia? ¿Me he mostrado de buena gana como cristiano en la vida pública y privada? -¿He hecho las oraciones en la mañana y en la noche? ¿Es mi oración un verdadero diálogo de la mente y del corazón con Dios, o sólo un rito externo? ¿He ofrecido a Dios los trabajos, alegrías y sufrimientos? ¿He recurrido a Él en las tentaciones? -¿Tengo reverencia y amor al nombre de Dios, o lo he ofendido con blasfemias, juramentos falsos o indebidos? ¿He faltado el respeto a la Santísima Virgen o a los santos? -¿He honrado el domingo, día del Señor y las fiestas de precepto de la Iglesia, participando en los actos litúrgicos, sobre todo en la Misa, de una manera activa, piadosa y atenta? ¿He observado los preceptos de la confesión anual y de la comunión pascual? -¿Tengo, tal vez, otros dioses, es decir, cosas que me preocupan o en las que confío más que en Dios, como son las riquezas, las supersticiones, el espiritismo o la magia? EN RELACIÓN A LOS DEMÁS: El Señor dice: “Amaos los unos a los otros, como Yo os he amado” -¿Tengo amor verdadero a mi prójimo, o he abusado de mis hermanos utilizándolos para mi provecho personal, haciéndoles lo que no deseo para mí mismo? ¿He sido para ellos causa de escándalo grave con mis palabras y acciones? -¿He contribuido al bien y a la alegría de los demás miembros de mi familia, mediante la paciencia y el amor sincero? ¿He sido obediente con mis padres, los he respetado y ayudado en sus necesidades espirituales y materiales? ¿Me he preocupado, como padre, por la educación cristiana de los hijos, y los he ayudado con el buen ejemplo y la autoridad paterna? ¿Como esposo o esposa, he sido fiel a mi cónyuge en mis deseos y en mis relaciones con los demás? -¿He hecho partícipes de mis bienes a los que son más pobres que yo? ¿He hecho lo posible por defender a los oprimidos, socorrer a los necesitados, ayudar a los pobres? ¿O he despreciado al prójimo, especialmente a los pobres, los débiles, los ancianos, los extranjeros, o los hombres de otras razas? -¿Es mi vida un cumplimiento de la misión que he recibido al ser confirmado? ¿He participado en las obras de apostolado y de caridad de la Iglesia y en la vida de la Parroquia? ¿He prestado mi ayuda a la Iglesia en sus necesidades, y he orado por ellas, v.g. por la unidad de la Iglesia, por la evangelización de los pueblos, por el reino de la paz y la justicia? -¿Me he preocupado por el bien y el progreso de la comunidad humana dentro de la cual vivo? ¿O solamente de mis ventajas personales? ¿He participado, según mis posibilidades, en la promoción de la justicia, la honestidad de las costumbres, la concordia, la caridad, en la sociedad humana? ¿He cumplido los deberes cívicos? ¿He pagado los impuestos? -¿He sido justo, responsable y honesto en mi trabajo u oficio prestando con amor mi servicio a la sociedad? ¿He pagado el justo salario a los quienes trabajan para mí? ¿He cumplido las promesas y contratos? -¿He mostrado a las autoridades la obediencia y el respeto debidos? -¿Si tengo algún cargo, o ejerzo autoridad, uso de ello para mi interés personal o para el bien de los demás, en espíritu de servicio? -¿He sido fiel y veraz? ¿O he perjudicado a los demás con palabras falsas, calumnias, detracciones, juicios temerarios, violaciones del secreto? -¿He causado daño a la vida, la integridad física, la fama, la honra o los bienes de los demás? ¿Les hice algún daño? ¿He aconsejado o procurado el aborto? ¿He odiado al prójimo? ¿He tenido pleitos, enemistades, insultos o cóleras con los demás? ¿He rehusado culpablemente, por egoísmo, dar testimonio de la inocencia del prójimo? -¿He robado o dañado, o deseado injusta o desordenadamente los bienes del prójimo? ¿He procurado restituir lo ajeno y reparar el daño? -¿Si he padecido injurias, he estado dispuesto a la paz, por amor de Cristo, y a perdonar, o he guardado odio y deseos de venganza? EN RELACIÓN A UNO MISMO: El Señor dice: “Sed perfectos como el Padre celestial” ¿Cuál es la orientación fundamental de mi vida? ¿Estoy animado por la esperanza de la vida eterna? ¿Me he esforzado por adelantar en la vida espiritual, por medio de la oración, la lectura de la Palabra de Dios, la participación de los Sacramentos y la mortificación? ¿He reprimido los vicios, las inclinaciones y pasiones malas, como son la envidia y la gula? ¿He sido soberbio y jactancioso, menospreciado a los demás y creyéndome superior a ellos? ¿He sido presumido delante de Dios? ¿He impuesto a los demás mi voluntad, sin respetar la libertad y los derechos ajenos? ¿Qué uso he hecho del tiempo, de las fuerzas y los dones que he recibido de Dios como los “talentos del Evangelio”? ¿He usado de estas cosas para buscar mi perfección o he sido ocioso y perezoso? ¿He soportado con paciencia los dolores y contrariedades de la vida? ¿Cómo he llevado en mi cuerpo la mortificación para completar lo que falta a la pasión de Cristo? ¿He guardado la ley de la abstinencia y del ayuno? -¿He guardado mis sentidos y todo mi cuerpo en pudor y castidad, como Templo del Espíritu Santo destinado a la resurrección y a la gloria, y como señal del amor que Dios fiel tiene para con los hombres, señal que plenamente se manifiesta en el Sacramento del Matrimonio? ¿He manchado mi cuerpo con la fornicación, la masturbación, las palabras y pensamientos indignos, pornografía, malos deseos o acciones? ¿Me he dejado arrastrar por el deleite? ¿He tenido lecturas o conversaciones o frecuentado espectáculos o diversiones contrarios a la honestidad cristiana y humana? ¿He sido causa, por mi indecencia, de pecado de los demás? ¿He observado la ley moral en el uso del matrimonio? ¿He actuado contra mi conciencia, por temor o hipocresía? -¿He buscado siempre obrar con la verdadera libertad de los hijos de Dios, según la ley del Espíritu, o he sido esclavo de mis pasiones? -ACTO DE CONTRICCIÓN (DOLOR DE LOS PECADOS)- Puedes rezar el “Señor mío Jesucristo”, el “Yo confieso”… Señor mío Jesucristo, Dios y hombre verdadero, Creador Padre, y Redentor mío: Por ser Vos quien sois, bondad infinita, y porque os amo sobre todas las cosas, me pesa de todo corazón el haberos ofendido. También me pesa porque podéis castigarme con las penas del infierno. Ayudado de vuestra divina gracia me propongo firmemente nunca más pecar, confesarme y cumplir la penitencia que me fuere impuesta. Amén. Después, te acercas al confesonario y sigues el siguiente ritual: RITUAL DEL SACRAMENTO DE LA CONFESIÓN: En el confesonario sigues este ritual. Comienzas: 1) Al entrar se dice como saludo: «Ave María Purísima» 2) Se hace la señal de la cruz: «En el nombre + del Padre, y del Hijo…» 3) Dices cuánto hace de la última confesión. 4) A continuación, confiesas los pecados. Recuerda que la confesión ha de ser: -CLARA: sin ambigüedades, llamando a cada cosa por su nombre. -CONCRETA: precisando la naturaleza y la especie del pecado, y si es necesario, circunstancias. -CONCISA: di los pecados, pero sin convertirlo en un relato de acontecimientos, alargando más de lo debido la confesión. Si hay personas esperando fuera a confesar, quizá sea conveniente quedar con el sacerdote en otro momento para una dirección espiritual. -COMPLETA: se han de decir todos los pecados. (CONSEJO: comienza por lo que más te cuesta decir). 5) El sacerdote te puede preguntar, dar consejos. 6) Te pone la penitencia y te da la ABSOLUCIÓN. No se reza en el confesonario el «Señor mío Jesucristo». 7) Fuera ya del confesonario, haces la penitencia.
Why do Catholics confess their sins to priests? Why do Catholics call priests “Father”?
Why Confess to a Priest When Jesus Already Paid the Price?
Why do Catholics confess their sins to a priest?
CONTRITION VERSUS ATTRITION – SAINT PETER VERSUS JUSDAS ISCARIOTE
Perfect contrition is sorrow for one’s sins based on the selfless motive of love for God and sorrow for having offended him. Attrition is sorrow for one’s sins based on the fear of punishment.
1021 Death puts an end to human life as the time open to either accepting or rejecting the divine grace manifested in Christ.590 The New Testament speaks of judgment primarily in its aspect of the final encounter with Christ in his second coming, but also repeatedly affirms that each will be rewarded immediately after death in accordance with his works and faith. the parable of the poor man Lazarus and the words of Christ on the cross to the good thief, as well as other New Testament texts speak of a final destiny of the soul -a destiny which can be different for some and for others.591
1022 Each man receives his eternal retribution in his immortal soul at the very moment of his death, in a particular judgment that refers his life to Christ: either entrance into the blessedness of heaven-through a purification592 or immediately,593-or immediate and everlasting damnation.594
At the evening of life, we shall be judged on our love.595
Consciousness after Death Established | Catholic Answers Podcasts
1033 We cannot be united with God unless we freely choose to love him. But we cannot love God if we sin gravely against him, against our neighbor or against ourselves: “He who does not love remains in death. Anyone who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him.”610 Our Lord warns us that we shall be separated from him if we fail to meet the serious needs of the poor and the little ones who are his brethren.611 To die in mortal sin without repenting and accepting God’s merciful love means remaining separated from him for ever by our own free choice. This state of definitive self-exclusion from communion with God and the blessed is called “hell.”
1034 Jesus often speaks of “Gehenna” of “the unquenchable fire” reserved for those who to the end of their lives refuse to believe and be converted, where both soul and body can be lost.612 Jesus solemnly proclaims that he “will send his angels, and they will gather . . . all evil doers, and throw them into the furnace of fire,”613 and that he will pronounce the condemnation: “Depart from me, you cursed, into the eternal fire!”614
1035 The teaching of the Church affirms the existence of hell and its eternity. Immediately after death the souls of those who die in a state of mortal sin descend into hell, where they suffer the punishments of hell, “eternal fire.”615 The chief punishment of hell is eternal separation from God, in whom alone man can possess the life and happiness for which he was created and for which he longs.
1036 The affirmations of Sacred Scripture and the teachings of the Church on the subject of hell are a call to the responsibility incumbent upon man to make use of his freedom in view of his eternal destiny. They are at the same time an urgent call to conversion: “Enter by the narrow gate; for the gate is wide and the way is easy, that leads to destruction, and those who enter by it are many. For the gate is narrow and the way is hard, that leads to life, and those who find it are few.”616
Since we know neither the day nor the hour, we should follow the advice of the Lord and watch constantly so that, when the single course of our earthly life is completed, we may merit to enter with him into the marriage feast and be numbered among the blessed, and not, like the wicked and slothful servants, be ordered to depart into the eternal fire, into the outer darkness where “men will weep and gnash their teeth.”617
1037 God predestines no one to go to hell;618 for this, a willful turning away from God (a mortal sin) is necessary, and persistence in it until the end. In the Eucharistic liturgy and in the daily prayers of her faithful, the Church implores the mercy of God, who does not want “any to perish, but all to come to repentance”:619
Father, accept this offering
from your whole family.
Grant us your peace in this life,
save us from final damnation,
and count us among those you have chosen.620
Levels of Heaven & Hell: What are They?
– Explaining the Faith with Fr. Chris Alar
Father Steven Scheier’s Judgment Experience
Father Steven Scheier judgment experience SECOND interview with Mother Angelica
Hell: Man Shot & Saw Hell – Shocking Must-See Video
EL INFIERNO: LXIV. El Infierno de los condenados y Cristo
631 Jesus “descended into the lower parts of the earth. He who descended is he who also ascended far above all the heavens.”475 The Apostles’ Creed confesses in the same article Christ’s descent into hell and his Resurrection from the dead on the third day, because in his Passover it was precisely out of the depths of death that he made life spring forth: Christ, that Morning Star, who came back from the dead, and shed his peaceful light on all mankind, your Son who lives and reigns for ever and ever. Amen.476
Paragraph 2. ON THE THIRD DAY HE ROSE FROM THE DEAD
632 The frequent New Testament affirmations that Jesus was “raised from the dead” presuppose that the crucified one sojourned in the realm of the dead prior to his resurrection.477 This was the first meaning given in the apostolic preaching to Christ’s descent into hell: that Jesus, like all men, experienced death and in his soul joined the others in the realm of the dead. But he descended there as Saviour, proclaiming the Good News to the spirits imprisoned there.478
633 Scripture calls the abode of the dead, to which the dead Christ went down, “hell” – Sheol in Hebrew or Hades in Greek – because those who are there are deprived of the vision of God.479 Such is the case for all the dead, whether evil or righteous, while they await the Redeemer: which does not mean that their lot is identical, as Jesus shows through the parable of the poor man Lazarus who was received into “Abraham’s bosom”:480 “It is precisely these holy souls, who awaited their Saviour in Abraham’s bosom, whom Christ the Lord delivered when he descended into hell.”481 Jesus did not descend into hell to deliver the damned, nor to destroy the hell of damnation, but to free the just who had gone before him.482
634 “The gospel was preached even to the dead.”483 The descent into hell brings the Gospel message of salvation to complete fulfilment. This is the last phase of Jesus’ messianic mission, a phase which is condensed in time but vast in its real significance: the spread of Christ’s redemptive work to all men of all times and all places, for all who are saved have been made sharers in the redemption.
635 Christ went down into the depths of death so that “the dead will hear the voice of the Son of God, and those who hear will live.”484 Jesus, “the Author of life”, by dying destroyed “him who has the power of death, that is, the devil, and [delivered] all those who through fear of death were subject to lifelong bondage.”485 Henceforth the risen Christ holds “the keys of Death and Hades”, so that “at the name of Jesus every knee should bow, in heaven and on earth and under the earth.”486
Today a great silence reigns on earth, a great silence and a great stillness. A great silence because the King is asleep. the earth trembled and is still because God has fallen asleep in the flesh and he has raised up all who have slept ever since the world began. . . He has gone to search for Adam, our first father, as for a lost sheep. Greatly desiring to visit those who live in darkness and in the shadow of death, he has gone to free from sorrow Adam in his bonds and Eve, captive with him – He who is both their God and the son of Eve. . . “I am your God, who for your sake have become your son. . . I order you, O sleeper, to awake. I did not create you to be a prisoner in hell. Rise from the dead, for I am the life of the dead.”487
IN BRIEF
636 By the expression “He descended into hell”, the Apostles’ Creed confesses that Jesus did really die and through his death for us conquered death and the devil “who has the power of death” (Heb 2:14).
637 In his human soul united to his divine person, the dead Christ went down to the realm of the dead. He opened heaven’s gates for the just who had gone before him.
WHY IS HELL ETERNAL?
This scary glimpse of Hell should make you think long and hard about joining Satan
The absolute loneliness and lack of God in hell
Upon the Four Principal Gates of Hell
– St. Alphonsus Liguori
Most people in hell believed Hell did not exist
VISIONS OF HELL BY JOSEPHA MENENDEZ
Catholic priest explains why hell is a grace (for the fallen angels)
HELL IS THE LONELIEST PLACE
THERE IS NO RELATIONSHIP IN HELL
Is Hell Empty? | Msgr. Stephen Rossetti
The Existence of Hell: Revealed by Our Good Lord
Knowing Up From Down Heaven & Hell
A Letter from Hell
Lo que dice la Iglesia con comentarios de San Josemaría
El cielo, la muerte, el purgatorio. ¿Qué son los Novísimos?
Hell: Faustina Kowalska: “I have seen hell, I will tell you what happens, I beg you, please listen to me!”
“If you lived an evil life, there is often a manifestation of evil (at the moment of your death).”
Catholic priest explains: Fun people seem to go to Hell & Preservation of youth among celebrities
Is Judas in Hell?
Demons obey Christ in exorcism sessions
ABSOLUTE MUST SEE VIDEO TESTIMONY OF PRIEST
When Jesus sentenced this priest to hell for eternity
St Gemma meditating on Hell and her sins
SANTA ESCRITURA DE LA BIBLIA SOBRE La ira del Señor
Lecturas
Primera Lectura Eclo 5, 1-8.
No tardes en convertirte al Señor.
Lectura del libro del Eclesiástico. NO confíes en tus riquezas, ni digas: «Con esto me basta». No sigas tu instinto y tu fuerza, secundando las pasiones de tu corazón. Y no digas: «Quién puede dominarme?», o bien: «Quién logrará someterme por lo que he hecho?», porque el Señor ciertamente te castigará. No digas: «He pecado, y ¿qué me ha pasado?», porque el Señor sabe esperar. Del perdón no te sientas tan seguro, mientras acumulas pecado tras pecado. Y no digas: «Es grande su compasión, me perdonará mis muchos pecados», porque él tiene compasión y cólera, y su ira recae sobre los malvados. No tardes en convertirte al Señor, ni lo dejes de un día para otro, porque de repente la ira del Señor se enciende, y el día del castigo perecerás. No confíes en riquezas injustas, porque de nada te servirán el día de la desgracia.
Palabra de Dios.
Fr. Joseph Iannuzzi: Saving souls from Hell
HE DIED AND MET GOD, AND HE WASN’T READY.
The incredible near-death experience of Fr. Rick Wendell.
¿Cómo librarse del infierno??
-Libro de Tobías – Te Explico la Biblia Episodio – 6
No priest goes to hell or to heaven alone…
He always takes others with him – Don Bosco
Hell is torture and solitary confinement deprived of God
Catholic priest explains: Majority in Hell now are there because they didn’t believe there’s Hell.
Psaumes 63: 10,11: Mais eux cherchent à m’ôter la vie: ils iront dans les profondeurs de la terre. On les livrera au glaive, ils seront la proie des chacals.
SALMS 63:10,11: But those who seek my life will come to ruin;
they shall go down to the depths of the netherworld!
Those who would hand over my life to the sword shall
“The Solemnity of All Saints is celebrated on November 1. It is a solemnity, a holyday of obligation and the day that the Church honors all of God’s saints, even those who have not been canonized by the Church. It is a family day of celebration—we celebrate the memory of those family members (sharing with us in the Mystical Body, the doctrine of the Communion of Saints) now sharing eternal happiness in the presence of God. We rejoice that they have reached their eternal goal and ask their prayers on our behalf so that we, too, may join them in heaven and praise God through all eternity. The honoring of all Christian martyrs of the Faith was originally celebrated on May 13, the date established by the fourth century. Pope Boniface IV in 615 established it as the “Feast of All Martyrs” commemorating the dedication of the Pantheon, an ancient Roman temple, into a Christian church dedicated to the Blessed Virgin Mary and all the martyrs. By 741, the feast included not only martyrs, but all the saints in heaven as well, with the title changing to “Feast of All Saints” by 840. In 844, Pope Gregory IV transferred the feast to November 1st, timing it around the harvests to be able to provide food for the pilgrims. Some scholars believe this was to substitute a feast for the pagan celebrations during that time of year. Pope Sixtus IV in 1484 established November 1 as a holyday of obligation and gave it both a vigil (known today as “All Hallows’ Eve” or “Hallowe’en”) and an eight-day period or octave to celebrate the feast. This feast is marked with liturgical observances that have changed over the centuries. By 1955, the octave and vigil of All Saints were abrogated. Instead of a separate vigil on the calendar, the celebration begins the evening before, as mentioned in The General Norms for the Liturgical Year and the Calendar“”
