‘The priest stands in persona Christi capitis—in the person of Christ the head — while the faithful constitute the members of Jesus’ Mystical Body… for the Eucharist is always the action of Christ, head and members, lived out in the life of the Church’ (Msgr. Caron, “The Introductory Rites for Mass”).
We prepare for faithful celebration by making a Penitential Act, to purify our hearts and minds to better partake of the Eucharist. While this general confession pardons venial sins, it ‘lacks the efficacy of the Sacrament of Penance’ (GIRM # 51). We may bow our heads to recollect ourselves in a brief examination of conscience. We may orient ourselves toward the altar to remind ourselves of Christ’s presence in our midst.
The priest invites the faithful into the Penitential Act, which may be in one of three forms:
the Confiteor, ‘I confess…’ (see 1 Chronicles 21:8; Luke 7:47; Luke 18:13). We recite our general confession together, striking our heart at the threefold ‘through my fault, through my fault, through my most grievous fault…’
the Dialogue, where the priest entreats:
Have mercy on us, O Lord ℟ For we have sinned against You (Baruch 3:2)
Show us, O Lord, your mercy ℟ And grant us Your salvation (Psalm 85:8)
the Tropes, where the priest, deacon, or other minister (such as the cantor with a choir) invokes the Kyrie Eleison, Lord, have mercy (Psalm 25)
You were sent to heal the contrite of heart… (Psalm 147:3)
You came to call sinners… (Matthew 9:13)
You are seated at the right hand of the Father to intercede for us… (Romans 8:34)
We then collectively call to mind our intentions for the celebration of the Eucharist in the Collect prayer, which we all make our own, with our ‘Amen.’ “The prayer ascends to the Father ‘through Jesus Christ,’ the mediator (‘…No one comes to the Father but through me’ John 14:6), and in the Holy Spirit, the Paraclete and Advocate, who is the personified union between Father and Son as well as the uniting force between the Church and God” (William Saunders, ‘Exploring the Beauty of the Mass’). “Each celebration of the Eucharist communicates special graces to us, and the Collect, because it concisely expresses the character of each celebration, indicates for us these unique graces” (Father Stice, ‘The Grand Outlines of the Spiritual Universe: Praying the Collects of the Roman Rite’). ‘O God, who cause the minds of the faithful to unite in a single purpose…grant that our hearts may be fixed on that place where true gladness is found…’ (Collect of the 21st Sunday).
We are then prepared to hear the Word of the Lord, in the Liturgy of the Word.
Let us recall Christ our Saviour’s humble yet triumphal entrance to Jerusalem and the Temple, with the disciples and the people praising He who comes in the name of the Lord, who is saving us now, Hosanna in the highest (Matthew 21, and see Psalm 118).
The procession makes its way to the sanctuary of the church, recalling our earthly pilgrimage toward heaven, ascending the raised mount of the sanctuary as Christ ascended Mount Calvary to offer His Sacrifice (See 2 Corinthians 2:14; Sacrosanctum Concilium §8; CCC§1090).
Everyone who is able stand for the Entrance Antiphon, the procession, through the Introductory Rites, and until the offering of the Collect prayer to God that expresses the intention of the Mass (see GIRM 120-123, 171-174, and 210-211).
Two candlebearers light the way for the light of Christ depicted on the processional Cross, the image of Jesus Crucified facing forward. Other servers and ministers follow behind the candles and Cross. If there is a deacon holding the Gospel Book, he walks directly before the priest celebrant. The priest, vested in stole and chasuble, trails the procession, with hands folded.
A reverent gesture is made upon arrival at the sanctuary, except for those carrying liturgical objects, who simply bow their heads before proceeding to set their cross, candles, and books in the sanctuary (GIRM 274, 118, 122, and 308).
If the Blessed Sacrament is reserved in the tabernacle in the sanctuary, proper reverence is to genuflect on the right knee, facing the tabernacle.
Otherwise, the Altar is reverenced with a profound bow from the waist.
Then the priest and deacon approach and reverence the Altar with a kiss. The priest stands at the middle of the Altar, places both hands flat upon the Altar, and then lightly touches the Altar with closed lips, before joining his hands again upon rising.
The Altar is thus reverenced because it is anointed with sacred Chrism, consecrated for Christ’s Sacrifice made eternally present in the Eucharist. Relics of saints may be set into the Altar, a resting place for witnesses to the Word of God and His Sacrifice for our redemption (see Revelation 6:9, and GIRM 302). The priest unites himself to Christ, the cornerstone, in the presence of God, and His angels, and the communion of saints, in reverencing the Altar as alter Christus.
With the conclusion of the entrance procession, all take their places for the Introductory Rites (GIRM IIIA).
In the name of the Father, and of the Son, and of the Holy Spirit ℟ Amen.
Invoking the powerful names of the persons of the Blessed Trinity, recognizing the holy presence of our Triune God, we trace the Cross with our right hand open, fingers joined, in a gesture of God’s Blessing, from the forehead, down to the heart, then to our left shoulder, then to our right shoulder (See the Ceremonial for Bishops no. 108, note 81).
“The most basic Christian gesture in prayer is and always will be the sign of the Cross. It is a way of confessing Christ crucified with one’s very body” (Benedict XVI, The Spirit of the Liturgy, p.191).
With the sign of the Cross, we unite ourselves to our Triune God, to Christ’s Mystical Body, with Christ as the head (CCC§789).
The Cross, the folly of human wisdom, turned the tree into an instrument of shameful torture and execution (1 Corinthians 1:18). For Christians, the cross is not a shame but rather glory in the signum Christi, in the suffering yet redemptive passion, death, and Resurrection of our Lord Jesus Christ (Galatians 3:13).
“To seal oneself with the sign of the Cross is a visible and public Yes to Him who suffered for us; to Him who in the body has made God’s love visible, even to the utmost; to the God who reigns not by destruction but by the humility of suffering and love, which is stronger than all the power of the world and wiser than all the calculating intelligence of men. The sign of the Cross is a confession of faith: I believe in Him who suffered for me and rose again; in Him who has transformed the sign of shame into a sign of hope and of the love of God that is present with us. The confession of faith is a confession of hope: I believe in Him who in his weakness is the Almighty; in Him who can and will save me even in apparent absence and impotence. By signing ourselves with the Cross, we place ourselves under the protection of the Cross, hold it in front of us like a shield that will guard us in all distress of daily life and give us the courage to go on. We accept it as a signpost that we follow: ‘If any would come after me…take up your cross and follow me’ (Mark 8:34). The Cross shows us the way of life – the imitation of Christ” (Benedict XVI, The Spirit of the Liturgy, pp. 191-192).
This sign has been used in the initiation of Christians since the time of Christ’s Apostles. Saint Paul explained that we bear the mark of Christ on our body (Galatians 6:17). Luke’s Gospel (9:23) tells us that we must take up our cross daily to follow Christ.
The Cross is a reminder of our Baptism, a sign of entering into Christ’s Passion and Christ’s Resurrection. “It is…the saving staff that God holds out to us, the bridge by which we can pass over the abyss of death, and all the threats of the Evil One, and reach God. It is made present in Baptism, in which we become contemporary with Christ’s Cross and Resurrection. Whenever we make the sign of the Cross, we accept our Baptism anew; Christ from the Cross draws us, so to speak, to Himself (John 12:32) and thus into communion with the living God. For Baptism and the sign of the Cross, which is a kind of summing up and re-acceptance of Baptism, are above all a divine event: the Holy Spirit leads us to Christ, and Christ opens the door to the Father. God is no longer the ‘unknown god;’ He has a Name. We are allowed to call upon Him, and He calls us” (Benedict XVI, The Spirit of the Liturgy, pp. 192).
In making this sign, we mark ourselves as claimed disciples living life for Christ. We confess our Faith and defend ourselves from the works of the devil or our own self-indulgence.
“Thus we can say that in the sign of the Cross, together with the invocation of the Trinity, the whole essence of Christianity is summed up” (Benedict XVI, The Spirit of the Liturgy, pp. 192; see also here).
Moses long before observed that the Law of the Lord, written in the book of the Law, was to turn to the Lord our God with all our heart and with all our soul (Deuteronomy 30:10-14). This is not too hard for us to observe, it is not too far for us to reach. We need no one to come down from heaven to bring it to us (again, Romans 10:5-17). We need no one to cross the sea to bring it to us (again, Romans 10:18-21).
‘The Word is very near to you; it is in your mouth and in your heart for you to observe’ (Deuteronomy 30:14).
The world may have snatched away the Word of the Lord that was sown in our heart (Matthew 13:19).
The world may weary or wage war on our soul (1 Peter 2:11). We might find our soul laid up, at the very time our soul is required of us, for service for God and neighbour (Luke 12:19-20).
We might be so utterly burdened beyond our strength that we despair of life itself (2 Corinthians 1:8).
We might not be setting our mind on the things of God, but on worldly things (Matthew 16:23). These might be hostile to the Law of the Lord, rather than open to the Spirit of life and peace (Romans 8:6).
Our hearts might be dulled, our eyes might be closed, our ears might barely hear the Word of our Lord, even as the Word of the Lord would heal us (Matthew 13:15).
‘Seek God in your need, and let your hearts revive’ (Psalm 69:33).
Cover of Early Motoring in New Brunswick: 1905-1914
Register No. 4 compiled by Mr. Winslow lists all those Motor Vehicles licenced in New Brunswick from January 1, 1913 to May 14, 1913, when a total of 477 Motor Vehicles were registered in the short period of a little over four months with Licence Numbers ranging from 701 to 1178. Not all 477 vehicles will be described in this chapter, but representative descriptions, comments and notes of interest on various makes will be outlined. A complete listing however, is in the Appendix.
More new names and makes were added to those in the previous Register, and Fords had at this time all but caught up with the McLaughlin-Buicks. A total of 84 Fords were registered compared with 85 McLaughlin-Buicks, Russells, Reos and E-M-Fs were trying hard to catch up with 39, 31 and 25 registrations, respectively. Cadillac and Overland each registered 17.
Seventy-three different makes are listed in Register No. 4, and trucks were now really coming into their own. One truck bearing Licence No. 727 was a Reo, Factory No. 604, and registered on January 9, 1913, by T. McAvity & Sons, Ltd., Saint John. It is described as a delivery car with express box. A transfer is recorded to Fred I. Keirstead, Apohaqui, July21, 1916, and is reported as Burned in May, 1915. A further notation states OK-1916, so possibly it was rebuilt and re-licenced then.
…
The last entry in this Register stirs considerable interest, especially among the members of the New Brunswick Antique Auto Club. The only automobile ever to have been built in New Brunswick, if one is to discount the Bricklin which was built in the late 1970s, was called a Maritime Singer Six, and a picture of it has been adopted as the Club’s symbol and adorns its letterheads, crests and plaques. This automobile, patterned after the American Palmer-Singer,and bearing Factory No. 453151 was a five-passenger touring car whose six-cylinder engine was rated at 38.4-horsepower.
This car was originally registered in the name of Thomas Bell, Pugsley Building, Saint John, on May 14, 1913, and was issued Licence No. 3262. It was transferred to Mr. J.H. Doody Jr., 16 Canterbury Street, Saint John.
On September 18, 1966, a group of 32 Antique Auto enthusiasts met in Harvey Station, N.B. to organize an Antique Auto Club, and at 4:30 PM on that chilly Sunday afternoon, the New Brunswick Antique Auto Club was born. Interest in the Club soon mushroomed and by the time the year ended, close to one hundred persons had shown an interest in becoming Club members. It was not too long before efforts were being made to adopt a Club symbol, and it was learned that an automobile was once built in Saint John in the early 1900s. Subsequent investigation revealed that an automobile called the Maritime Singer had in fact been assembled in a newly-built plant in Coldbrook on the eastern outskirts of Saint John around 1913, and a notice in the Horseless Carriage magazine dated April 13, 1912, advised of a merger between the Palmer-Singer Mfg. Company, New York City, and the Maritime Motor Co., Saint John, New Brunswick, Canada.
Mr. John A. Pugsley, a son of the Honourable William E. Pugsley,who for years was a Member of Parliament for Saint John, and later a Lieutenant-Governor of New Brunswick, had formed a partnership with two other Saint John gentlemen, Mr. Harold Miller and Mr. W. McLellan. The aim of this Company was apparently to purchase the components from Palmer-Singer and assemble them in Saint John.
They built their assembly plant in Coldbrook, and this building is still in existence, being used by the N.B. Department of Public Works [as noted at the time of writing Early Motoring in New Brunswick, in 1984].
The car was to be called the Maritimer or the Maritimer-Six. The venture did not succeed however, as it turned out that it cost about $10,000 to assemble a car that was intended to sell for $3,500.00. Information varies as to how many cars were assembled at Coldbrook, some saying only one, while others say two, three, or four. One thing seems certain, however; one does not exist today. It seems that the last to be seen was the one which belonged to Mr. John DeAngelus, and it is reported as having burned on the March Road just prior to World War I. All efforts to locate actual pictures or detailed information,or even actual parts of this Maritimer have failed, although some information was forthcoming as a result of newspaper and radio appeals.
Ms. Mabel L. Hamm, Rothesay, N.B. recalled that it was six-cylinder, open car with a canvas top and side curtains, and she actually had a ride in one. Her late husband, George P. Hamm, was apparently a very good friend of Jack Pugsley who enjoyed giving demonstration rides to his friends.
Mr. Edmund P. Fitzgerald, 197 Douglas Avenue, Saint John, stated that he clearly recalls a publicity stunt on New Years’ eve in 1912 when a Maritimer Six was driven from Saint John to Halifax. This was quite an accomplishment when one considers that this was in the middle of the winter with no roads to speak of.
Other valuable bits of information have been obtained from Mr. Charles Swanton, Saint John; Mr. Harold Ellis, Rothesay; Mr. Louis G. Knowles, Marblehead, Mass.; Frank Elkin, Osterville, Mass.; Mr. Walter Sherwood of Saint John; and Mr. Al. Zinicker of Sherwood, Oregon, U.S.A.
According to M. Zinicker, The Maritimer which was assembled in Saint John was the Palmer-Singer Brighton-Six manufactured in the United States by Palmer & Singer Mfg. Co. at Long Island, New York. An advertisement and article appearing in Motor Age in October, 1912 reads: Luxury in every line. In announcing our models for 1913 we point with pride to the absence of mechanical changes. Cars that are properly designed and built do not have to be remodelled every year. We were the first to introduce a well-designed, high-grade 4 under $2000.00, and we were the first to offer a perfect six under $2500. Have you noticed the others following our example?
But what was this car like? What were its mechanical specifications? Here again Mr. Zinicker came through with a copy of an article which appeared in the October 1, 1913 edition of The Horseless Carriage and which is reprinted here:
The Palmer-Singer Line
The Palmer & Singer Mig. Co. of Long Island, N.Y. has developed a line of six-cylinder cars for the 1914 market. The line includes three distinct models, viz., the Six-Sixty, the Model L. Brighton Six, and the Model K Brighton Six.The cylinder dimensions and prices of the different models are as follows:
Six-Sixty: 4 7/8 x 5 1/2 – $3,525 Model L Brighton Six: 4 x 5 1/2 – $2,450 Model K Brighton Six: 4 x 5 – $2,295
The prices apply to the cars with full equipment, including a self-starter.
The cylinders of the Six-Sixty are cast in pairs, while the cylinders of the other two motors are cast in threes. In accordance with the usual practice, all of the engine bearing are plain and the engines are supported on the frame at four points. On both of the Brighton Six models, the valve mechanism is enclosed, but this is not the case on the Six-Sixty. The valve timing gears which are cut with helical teeth, are enclosed in a separate housing at the front of the crank case and operate in oil in a very quiet manner. The cams are integral with the camshaft. Engine lubrication is effected by means of splash from the crank case from which the oil flows to the gear pump which forces oil to the bearings. An oil gauge is cast interal with the aluminum base chamber and a sight feed is secured to the dashboard to indicate to the driver that the oil is circulating freely. Cooling is effected by means of a cellular radiator which is mounted on spherical trunnions, a construction on which the Palmer-Singer Co. owns a patent. The trunnions are ball-shaped and mounted in sockets, which arrangement protects the radiator against undue strains if the frame should become distorted. The usual tie-rod between the radiator and the dash is not used, the radiator being steadied by means of the return connection from the top of the engine. The water is circulated by a centrifugal pump. A large belt-driven fan, mounted behind the radiator, completes the cooling system. On the Brighton Models, the power is transmitted to a multiple-disc clutch which is built into the flywheel and runs in oil. Directly back of the clutch is located a universal joint through which the power is transmitted to a small shaft connecting the main universal joint at the forward end of the propeller shaft. The latter is enclosed in an oil-tight torque head consisting of a spherical-headed sleeve floating on the torque head proper. A heavy cross-member of the frame carries the female member of this spherical joint, the latter being firmly bolted to the vertical flange of the cross-member. The gear shifting lever and the brake lever are so mounted that their axis produced passes through the center of the spherical joint. These levers are carried by a bracket secured to the side frame, the bracket being provided with the usual slotted quadrant and ratchet sector. All brake rods are adjustable. Heavy radius rods run from the rear axle tubes to brackets on the frame side members. The propeller shaft housing is carried on the frame at its forward and in this way takes care of the end as already explained, torque. The transmission of the Brighton models is located on the rear axle and is of the three-speed type with reverse selective sliding gear. A bevel gear differential is used. The rear axle is of the floating type, with New Departure ball bearings. The driving shafts are provided with integral driving dogs which fit into corresponding slots on the rear hubs. The brake drums are I8 inches in diameter and are secured to the rear wheel hubs. Both sets of brakes act on these drums, one set being contracting and the other expanding. Pressure fuel feed is used and the gasoline tank is located underneath the frame at the extreme rear. The necessary pressure is obtained from the exhaust gases which are conducted through a reducing valve mounted on the forward side of the dash. The gasoline tank has a capacity of 22 gallons and connects with the carburetor through a copper tube fastened in place by cleats. The muffler is located underneath the frame at the middle of the car to one side, symmetrical with the air tank on the opposite side. A cut-out is fitted and is operated by means of a foot-button located beside the starting button on the footboard. The C.G.R. carburetor, which is of the multiple-jet type, is used on all three models, though its details differ somewhat for the different cars. This carburetor has a concentric float chamber, and three individual jets surrounded by venturi tubes. These tubes are movable vertically by means of a cam operated by the foot throttle. The first jet has a needle adjustment for low speed, and is the only jet in use while running slowly. As soon as the throttle is opened a trifle more than is required for just keeping the engine running the second jet comes into action, and on further opening the throttle the third jet starts to supply mixture. This carburetor is water jacketed and copper tubing is used to carry water to and from it. A dual system of ignition is employed, comprising an Eisemann magneto and a battery. The engine is controlled by spark and throttle levers on the steering wheel, as well as by a pedal interconnected with the throttle lever. The front axle is an I-section drop forging. Semi-elliptic springs are used in front and three-quarter elliptic in the rear. All spring bolts are provided with grease cups and are case hardened. Two Mondex shock absorbers on the rear axle are standard equipment. The clutch of the Six-Sixty is also of the multiple-disc-in-oil type, and is enclosed in the flywheel. This model has the gear box amidships where it is carried on two substantial cross-members of the frame. It provides four forward speeds, of which the fourth is the direct drive, and one reverse. the spherical type of torque head is used, the drive being through a pair of close-coupled universal joints to a tubular housed propeller shaft. The rear axle is of the full-floating type with a bevel gear differential. Heavy radius rods are used to transmit the drive from the rear axle to the frame. The rear wheels are provided with two circles of bolts passing through the hub flange, spokes and brake drum, to provide adequate strength to take the great driving torque which the motor of this model is capable of developing. The bodies are all of streamline effect. The standard colour is Brewster green, with light green striping. All metal trimmings are nickeled. The wheels are given a natural wood finish. The tire equipment consists of 35 x 4 1/2 inch United States tires on the Brighton models and 36 x 4 inch front and 36 x 5 inch rear United States tires on the Six-Sixty. Firestone quick detachable demountable rims are used. A sub-dash or instrument board is provided on which are mounted all gauges and dash fittings, including a Warner-Stewart speedometer, flush with the surface. the cars are furnished with either a two-passenger touring car body or a four or five passenger touring car body with extra deep cushions and a soft leather upholstery. In accordance with common practice, the cars have clean running boards. Some of the items of equipment are a clear vision windshield, rear tire carriers, flush side lamps, number plate brackets, mohair top and boot. The Westinghouse electric lighting system is standard equipment, but an option is given on a Westinghouse electric starter and a compressed air starter manufactured by Palmer & Singer. The Westinghouse generator is driven from the pump shaft through a silent chain. It is located near the front end of the motor and is wired to a six-volt 120 Amere-hour battery carried under the front seat. All wiring is carried in conduits, and a 15-Ampere cartridge fuse is included in the negative side of the line and clipped to the forward side of the dash. The air-starting system offered as an option to the electric starter comprises a Kellogg air pump which is connected through a clutch to the same shaft as the water pump. The air tank is suspended from the frame at one side.
The Horseless Carriage – October 1, 1913
As stated previously, all hopes of locating and restoring a Saint John-assembled Maritime Singer Six are dim indeed, but quite possibly someone knows of the existence of a Palmer-Singer, quite a few of which were imported during the period just prior to World War One, and some were registered and licenced in New Brunswick, notably around St. Andrews, Saint John, and Moncton.
Late in the winter of 1912, it was decided to publicize the Maritime-Singer by giving one of their cars a real run just before Christmas when the roads and driving conditions were at their worst. James Pullen, 14 Horsefield Street, Saint John, agreed to drive the Maritimer from Saint John to Halifax. The drive was successfully completed, but not without considerable difficulties. The road conditions at that time of the year proved to be the greatest obstacle.
An old print obtained from Mrs. Pullen, widow of the driver, shows Mr. Pullen at the controls with several willing hands giving a push to assist the Maritimer in negotiating one of the many steep, rutty, and partly frozen road surfaces. Chains, pries, logs, and lots of muscle power were the vogue, but the trip was successfully completed. Of such stuff are all Maritimers made of! “If it can’t be done we’ll do it!!!”
The original negatives of the recently uncovered photos of the Maritime Singer Six and its factory building are in the New Brunswick Provincial Archives (Ottie White collection).
Maritime Singer Six in the showroom c.1912 – Provincial Archive photo from Brian ChisholmMaritime Singer Six – New Years’ Drive 1913 – Provincial Archives photo from Brian Chisholm
‘These words of Jesus at the Last Supper are the crevice through which we are given the surprising possibility of intuiting the depth of the love of the persons of the Most Holy Trinity for us (§2).
The world still does not know that everyone is invited to the wedding supper of the Lamb (Revelation 19:9), but Christ’s infinite desire to re-establish Communion with us will not be satisfied until we have all received His Body, His Blood (Revelation 5:9).
For this reason, that same Supper will be made present in the celebration of the Eucharist until He comes returns again (§4,5). The breaking of the bread opens eyes, rendering them capable of seeing the Risen One with the eyes of Faith, enabling belief in the Resurrection (§7).
We do this in remembrance of Christ (Luke 22:19), as He commanded, to offer the possibility of a true encounter with Him (§8). “Here lies all the powerful beauty of the liturgy” (§10). ‘This is the Way the Holy Trinity has chosen to open to us the Way of Communion…an encounter with Him Alive’ (§10).
The Church is to safeguard, and to live the truth and power of the Christian celebration (§16).
“Let us be clear here: every aspect of the celebration must be carefully tended to (space, time, gestures, words, objects, vestments, song, music…) and every rubric must be observed. Such attention would be enough to prevent robbing from the assembly what is owed to it; namely, the Paschal Mystery celebrated according to the ritual that the Church sets down” (§23).
As Vatican News put it, Liturgy is about Christ, not the celebrants (§54).
Let us rekindle our wonder for the beauty of the truth of the Christian celebration…to recognize the importance of an art of celebrating that is at the service of the Truth of the Paschal Mystery and of the participation of all the Baptized in it, each one according to his or her vocation (§62).
Scripture readings this day recount Saint Paul imprisoned, for freeing an enslaved girl (Acts 16).
Her exploitation was tolerated by the empire, but Paul’s freeing her removed the slaving merchant’s profits – which is ‘not lawful to accept or practice.’ This is what brings about another persecution for Saint Paul and the Church – ‘they have beaten us publicly, uncondemned, men who are citizens, and have thrown us into prison.’
From today’s Gospel (John 16:8), Christ sends His Spirit to dwell in His disciples, convicting the world, bringing Light and Truth against the evils and wrongs that enslave and condemn.
Our Lady appeared repeatedly in a cove near Fatima, Portugal, between May and October 1917, to shepherd children Francisco and Jacinta Marto, and their cousin, Lucia dos Santos.
‘At a time when the human family was ready to sacrifice all that was most sacred on the altar of the petty and selfish interests of nations, races, ideologies, groups and individuals, our Blessed Mother came from heaven, offering to implant in the hearts of all those who trust in her the Love of God burning in her own heart’ (Benedict XVI Homily, 13 May 2010).
This can only be realized through our repentance, and the conversion of our hearts to the Sacred Heart of Jesus and the Immaculate Heart of Mary. We must be watchful, to preserve our hearts from the darkness in the world (cf. Theological Commentary on The Message of Fatima, 2000). With Fatima’s Saint Francisco, let us be able to say: “what I liked most of all was seeing Our Lord in that light which Our Mother put into our hearts. I love God so much!” (Memoirs of Sister Lúcia, I, 42 and 126).
