Holy Saturday Quotes

To be sure, it was not Easter Sunday but Holy Saturday, but, the more I reflect on it, the more this seems to be fitting for the nature of our human life: we are still awaiting Easter; we are not yet standing in the full light but walking toward it full of trust.

On Holy Saturday I do my best to live in that place, that wax-crayon place of trust and waiting. Of accepting what I cannot know. Of mourning what needs to be mourned. Of accepting what needs to be accepted. Of hoping for what seems impossible.

Religion... has certain ideas at the heart of it which we call sacred or holy or whatever... If someone votes for a party that you don't agree with, you're free to argue about it as much as you like; everybody will have an argument but nobody feels aggrieved by it. If somebody thinks taxes should go up or down you are free to have an argument about it. But on the other hand if somebody says 'I must [not] move a light switch on a Saturday', you say, 'I respect that'... Yet when you look at it rationally there is no reason why those ideas shouldn't be as open to debate as any other, except that we have agreed somehow between us that they shouldn't be.

When warm weather came, Baby Suggs, holy, followed by every black man, woman, and child who could make it through, took her great heart to the Clearing--a wide-open place cut deep in the woods nobody knew for what at the end of the path known only to deer and whoever cleared the land in the first place. In the heat of every Saturday afternoon, she sat in the clearing while the people waited among the trees. After situating herself on a huge flat-sided rock, Baby Suggs bowed her head and prayed silently. The company watched her from the trees. They knew she was ready when she put her stick down. Then she shouted, 'Let the children come!' and they ran from the trees toward her. Let your mothers hear you laugh,' she told them, and the woods rang. The adults looked on and could not help smiling. Then 'Let the grown men come,' she shouted. They stepped out one by one from among the ringing trees. Let your wives and your children see you dance,' she told them, and groundlife shuddered under their feet. Finally she called the women to her. 'Cry,' she told them. 'For the living and the dead. Just cry.' And without covering their eyes the women let loose. It started that way: laughing children, dancing men, crying women and then it got mixed up. Women stopped crying and danced; men sat down and cried; children danced, women laughed, children cried until, exhausted and riven, all and each lay about the Clearing damp and gasping for breath. In the silence that followed, Baby Suggs, holy, offered up to them her great big heart. She did not tell them to clean up their lives or go and sin no more. She did not tell them they were the blessed of the earth, its inheriting meek or its glorybound pure. She told them that the only grace they could have was the grace they could imagine. That if they could not see it, they would not have it. Here,' she said, 'in this here place, we flesh; flesh that weeps, laughs; flesh that dances on bare feet in grass. Love it. Love it hard...

Every Holy Saturday, the Church waits as it were beside the tomb, meditating on Christ's death while awaiting the announcement of his resurrection. Like John, we can take Mary into our homes and ponder with her the last words of Christ. Like her, we can rest in a place between anguish and joy, waiting in quiet hope. We can pray the Divine Office, which parts the veil to show us Christ defeating death and releasing sinners from captivity. The King is not dead; he rests from his work. A new day will come. His Cross is not defeat; it is victory!

Just as when we were children, we were afraid to be alone in the dark and could only be assured by the presence of someone who loved us. Well this is exactly what happened on Holy Saturday, the voice of God resounded in the realm of death. The unimaginable occurred; namely, love penetrated Hell.

People referred to the symbolism of the empty Cross more than once on its journey. It would seem obviously to point to our faith in Jesus’ resurrection. It’s not quite so simple though. The Cross is bare, but in and of itself the empty Cross does not point directly to the Resurrection. It says only that the body of Jesus was removed from the Cross. If a crucifix is a symbol of Good Friday, then it is the image of the empty tomb that speaks more directly of Easter and resurrection. The empty Cross is a symbol of Holy Saturday. It’s an indicator of the reality of Jesus’ death, of His sharing in our mortal coil. At the same time, the empty Cross is an implicit sign of impending resurrection, and it tells us that the Cross is not only a symbol of hatred, violence and inhumanity: it says that the Cross is about something more. The empty Cross also tells us not to jump too quickly to resurrection, as if the Resurrection were a trump card that somehow absolves us from suffering. The Resurrection is not a divine ‘get-out-of-jail free’ card that immunises people from pain, suffering or death. To jump too quickly to the Resurrection runs the risk of trivialising people’s pain and seemingly mapping out a way through suffering that reduces the reality of having to live in pain and endure it at times. For people grieving, introducing the message of the Resurrection too quickly cheapens or nullifies their sense of loss. The empty Cross reminds us that we cannot avoid suffering and death. At the same time, the empty Cross tells us that, because of Jesus’ death, the meaning of pain, suffering and our own death has changed, that these are not all-crushing or definitive. The empty Cross says that the way through to resurrection must always break in from without as something new, that it cannot be taken hold of in advance of suffering or seized as a panacea to pain. In other words, the empty Cross is a sign of hope. It tells us that the new life of God surprises us, comes at a moment we cannot expect, and reminds us that experiences of pain, grief and dying are suffused with the presence of Christ, the One Who was crucified and is now risen.

the kind of silence you experience only after a Saturday holiday, I think, one composed of equal parts holiness and hangover.

College football was a religion in Alabama, and Saturdays in the fall were holy days.

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.

Polish the silverware, dust off the telly screen, it's holy hour on Saturday evening, the new Dionysu is in his dressing room preening, the make-up girls hold their breath as they dream him into a perfect bronze and then leave him to his pre-show routine of stretching and breathing. He winks in the mirror as he flosses his teeth, pulls his trousers up to his nipples and strides out to the stage. The permatanned God of our age.

I should be just as concerned about what I consume on Monday morning as I am on Saturday night. My vows, meaning my covenants, made at baptism and in the holy temple, should and must guide me throughout the entire week.

He cannot do anything deliberate now. The strain of his whole weight on his outstretched arms hurts too much. The pain fills him up, displaces thought, as much for him as it has for everyone else who has ever been stuck to one of these horrible contrivances, or for anyone else who dies in pain from any of the world’s grim arsenal of possibilities. And yet he goes on taking in. It is not what he does, it is what he is. He is all open door: to sorrow, suffering, guilt, despair, horror, everything that cannot be escaped, and he does not even try to escape it, he turns to meet it, and claims it all as his own. This is mine now, he is saying; and he embraces it with all that is left in him, each dark act, each dripping memory, as if it were something precious, as if it were itself the loved child tottering homeward on the road. But there is so much of it. So many injured children; so many locked rooms; so much lonely anger; so many bombs in public places; so much vicious zeal; so many bored teenagers at roadblocks; so many drunk girls at parties someone thought they could have a little fun with; so many jokes that go too far; so much ruining greed; so much sick ingenuity; so much burned skin. The world he claims, claims him. It burns and stings, it splinters and gouges, it locks him round and drags him down… All day long, the next day, the city is quiet. The air above the city lacks the usual thousand little trails of smoke from cookfires. Hymns rise from the temple. Families are indoors. The soldiers are back in barracks. The Chief Priest grows hoarse with singing. The governor plays chess with his secretary and dictates letters. The free bread the temple distributed to the poor has gone stale by midday, but tastes all right dipped in water or broth. Death has interrupted life only as much as it ever does. We die one at a time and disappear, but the life of the living continues. The earth turns. The sun makes its way towards the western horizon no slower or faster than it usually does. Early Sunday morning, one of the friends comes back with rags and a jug of water and a box of the grave spices that are supposed to cut down on the smell. She’s braced for the task. But when she comes to the grave she finds that the linen’s been thrown into the corner and the body is gone. Evidently anonymous burial isn’t quite anonymous enough, after all. She sits outside in the sun. The insects have woken up, here at the edge of the desert, and a bee is nosing about in a lily like silk thinly tucked over itself, but much more perishable. It won’t last long. She takes no notice of the feet that appear at the edge of her vision. That’s enough now, she thinks. That’s more than enough. Don’t be afraid, says Yeshua. Far more can be mended than you know. She is weeping. The executee helps her to stand up.

Holidays: Imagine if the great holidays and seasons of the Christian year were redesigned to emphasize love. Advent would be the season of preparing our hearts to receive God’s love. Epiphany would train us to keep our eyes open for expressions of compassion in our daily lives. Lent would be an honest self-examination of our maturity in love and a renewal of our commitment to grow in it. Instead of giving up chocolate or coffee for Lent, we would stop criticizing or gossiping about or interrupting others. Maundy Thursday would refocus us on the great and new commandment; Good Friday would present the suffering of crucifixion as the suffering of love; Holy Saturday would allow us to lament and grieve the lack of love in our lives and world; and Easter would celebrate the revolutionary power of death-defying love. Pentecost could be an “altar call” to be filled with the Spirit of love, and “ordinary time” could be “extraordinary time” if it involved challenges to celebrate and express love in new ways—to new people, to ourselves, to the earth, and to God—including time to tell stories about our experiences of doing so.

has certain ideas at the heart of it which we call sacred or holy or whatever. What it means is, ‘Here is an idea or a notion that you’re not allowed to say anything bad about; you’re just not. Why not? – because you’re not!’ If somebody votes for a party that you don’t agree with, you’re free to argue about it as much as you like; everybody will have an argument but nobody feels aggrieved by it. If somebody thinks taxes should go up or down you are free to have an argument about it. But on the other hand if somebody says ‘I mustn’t move a light switch on a Saturday’, you say, ‘I respect that’. Why should it be that it’s perfectly legitimate to support the Labour party or the Conservative party, Republicans or Democrats, this model of economics versus that, Macintosh instead of Windows – but to have an opinion about how the Universe began, about who created the Universe . . . no, that’s holy? . . . We are used to not challenging religious ideas but it’s very interesting how much of a furore Richard creates when he does it! Everybody gets absolutely frantic about it because you’re not allowed to say these things. Yet when you look at it rationally there is no reason why those ideas shouldn’t be as open to debate as any other, except that we have agreed somehow between us that they shouldn’t be. Here

Your grandmother Sunja and great-aunt Kyunghee visit me on Saturdays. Did you know that? They pray for me, too. I don’t understand the Jesus stuff, but it’s something holy to have people touch you when you’re sick. The nurses here are afraid to touch me. Your grandmother Sunja holds my hands, and your great-aunt Kyunghee puts cool towels on my head when I get too hot. They’re kind to me, though I’m a bad person—

Saturday, May 22d.---It is now Saturday night, and I must prepare for the holy Sabbath. My Bible and Confession of Faith are my traveling companions, and precious friends have they been to me. I bless God for that glorious summary of Christian doctrine contained in our noble standards. It has cheered my soul in many a dark hour, and sustained me in many a desponding moment. I love to read it, and ponder carefully each proof text as I pass along.

SATURDAY AT THE STORE is a nightmare. We are besieged by do-it-yourselfers wanting to spruce up their homes. Mr. and Mrs. Clayton and John and Patrick—the two other part-timers—and I are besieged by customers. But there’s a lull around lunchtime, and Mrs. Clayton asks me to check on some orders while I’m sitting behind the counter at the register discreetly eating my bagel. I’m engrossed in the task, checking catalog numbers against the items we need and the items we’ve ordered, eyes flicking from the order book to the computer screen and back as I make sure the entries match. Then, for some reason, I glance up … and find myself locked in the bold gray gaze of Christian Grey, who’s standing at the counter, staring at me. Heart failure. “Miss Steele. What a pleasant surprise.” His gaze is unwavering and intense. Holy crap. What the hell is he doing here, looking all outdoorsy with his tousled hair and in his cream chunky-knit sweater, jeans, and walking boots? I think my mouth has popped open, and I can’t locate my brain or my voice. “Mr. Grey,” I whisper, because that’s all I can manage. There’s a ghost of a smile on his lips and his eyes are alight with humor, as if he’s enjoying some private joke. “I was in the area,” he says by way of explanation. “I need to stock up on a few things. It’s a pleasure to see you again, Miss Steele.” His voice is warm and husky like dark melted chocolate fudge caramel … or something.

When warm weather came, Baby Suggs, holy, followed by every black man, woman, and child who could make it through, took her great heart to the Clearing--a wide-open place cut deep in the woods nobody knew for what at the end of the path known only to deer and whoever cleared the land in the first place. In the heat of every Saturday afternoon, she sat in the clearing while the people waited among the trees. After situating herself on a huge flat-sided rock, Baby Suggs bowed her head and prayed silently. The company watched her from the trees. They knew she was ready when she put her stick down. Then she shouted, "Let the children come!" and they ran from the trees toward her. "Let your mothers hear you laugh,"she told them, and the woods rang. The adults looked on and could not help smiling. Then "Let the grown men come," she shouted. They stepped out one by one from among the ringing trees. "Let your wives and your children see you dance," she told them, and groundlife shuddered under their feet. Finally she called the women to her. “Cry,” she told them. “For the living and the dead. Just cry.” And without covering their eyes the women let loose. It started that way: laughing children, dancing men, crying women and then it got mixed up. Women stopped crying and danced; men sat down and cried; children danced, women laughed, children cried until, exhausted and riven, all and each lay about the Clearing damp and gasping for breath. In the silence that followed, Baby Suggs, holy, offered up to them her great big heart…“Here,” she said, “in this here place, we flesh; flesh that weeps, laughs; flesh that dances on bare feet in grass. Love it. Love it hard. Yonder they do not love your flesh. They despise it… No more do they love the skin on your back. Yonder they flay it. And O my people they do not love your hands. Those they only use, tie, bind, chop off and leave empty. Love your hands! Love them! Raise them up and kiss them. Touch others with them, pat them together, stroke them on your face ‘cause they don’t love that either. You got to love it - you! And no, they ain’t in love with your mouth. Yonder, out there, they will see it broken and break it again. What you say out of it they will not heed…What you put into it to nourish your body they will snatch away and give leavins instead. No they don’t love your mouth. You got to love it." "This is flesh I’m talking about here. Flesh that needs to be loved. Feet that need to rest and to dance; backs that need support; shoulders that need arms, strong arms I’m telling you. And oh my people, out yonder, hear me, they do not love your neck unnoosed and straight. So love your neck; put a hand on it, grace it, stroke it, and hold it up. And all your inside parts that they’d just as soon slop for hogs, you got to love them. The dark, dark liver - love it, love it, and the beat and beating heart, love that too. More than eyes or feet…More than your life-holding womb and your live-giving private parts, hear me now, love your heart. For this is the prize."" -Baby Suggs

Billy ran around with a rare old crew And he knew an Arsenal from Tottenham blue We'd be a darn sight better off if we knew Where Billy's bones are resting now Billy saw a copper and he hit him in the knee And he took him down from six to five foot three Then he hit him fair and square in the do-re-mi That copper won't be having any family Hey Billy son where are you now? Don't you know that we need you now? With a rat-tat-tat and the old kowtow Where are Billy's bones resting now? Billy went away with a peace-keeping force 'Cause he liked a bloody good fight, of course Went away in an old khaki van To the banks of the River Jordan Billy saw the Arabs and he had 'em on the run When he got 'em in the range of his sub-machine gun Then he had the Israelis in his sights, went a rat-tat-tat And they ran like shites Hey Billy son where are you now? Don't you know that we need you now? With a rat-tat-tat and the old kowtow Where are Billy's bones resting now? One night Billy had a rare old time, Laughing and singing on the Lebanon line Came back to camp not looking too pretty Never even got to see the holy city Now Billy's out there in the desert sun And his mother cries when the morning comes And there's mothers crying all over this world For their poor dead darling boys and girls Hey Billy son where are you now? Don't you know that we need you now? With a rat-tat-tat and the old kowtow Where are Billy's bones resting now? Have a Billy holiday… Born on a Monday Married on a Tuesday Drunk on a Wednesday Got plugged on a Thursday Sick on a Friday Died on a Saturday Buried on a Sunday. "Billy's Bones

When I was first called as a General Authority, we lived on a very small plot of ground in Utah Valley that we called our farm. We had a cow and a horse and chickens and lots of children. One Saturday, I was to drive to the airport for a flight to a stake conference in California. But the cow was expecting a calf and in trouble. The calf was born, but the cow could not get up. We called the veterinarian, who soon came. He said the cow had swallowed a wire and would not live through the day. I copied the telephone number of the animal by-products company so my wife could call them to come and get the cow as soon as she died. Before I left, we had our family prayer. Our little boy said our prayer. After he had asked Heavenly Father to “bless Daddy in his travels and bless us all,” he then started an earnest plea. He said, “Heavenly Father, please bless Bossy cow so that she will get to be all right.” In California, I told of the incident and said, “He must learn that we do not get everything we pray for just that easily.” There was a lesson to be learned, but it was I who learned it, not my son. When I returned Sunday night, Bossy had “got to be all right.” This process is not reserved for the prophets alone. The gift of the Holy Ghost operates equally with men, women, and even little children. It is within this wondrous gift and power that the spiritual remedy to any problem can be found. “And now, he imparteth his word by angels unto men, yea, not only men but women also. Now this is not all; little children do have words given unto them many times, which confound the wise and the learned” (Alma 32:23).

Then one evening he reached the last chapter, and then the last page, the last verse. And there it was! That unforgivable and unfathomable misprint that had caused the owner of the books to order them to be pulped. Now Bosse handed a copy to each of them sitting round the table, and they thumbed through to the very last verse, and one by one burst out laughing. Bosse was happy enough to find the misprint. He had no interest in finding out how it got there. He had satisfied his curiosity, and in the process had read his first book since his schooldays, and even got a bit religious while he was at it. Not that Bosse allowed God to have any opinion about Bellringer Farm’s business enterprise, nor did he allow the Lord to be present when he filed his tax return, but – in other respects – Bosse now placed his life in the hands of the Father, the Son and the Holy Spirit. And surely none of them would worry about the fact that he set up his stall at markets on Saturdays and sold bibles with a tiny misprint in them? (‘Only ninety-nine crowns each! Jesus! What a bargain!’) But if Bosse had cared, and if, against all odds, he had managed to get to the bottom of it, then after what he had told his friends, he would have continued: A typesetter in a Rotterdam suburb had been through a personal crisis. Several years earlier, he had been recruited by Jehovah’s Witnesses but they had thrown him out when he discovered, and questioned rather too loudly, the fact that the congregation had predicted the return of Jesus on no less than fourteen occasions between 1799 and 1980 – and sensationally managed to get it wrong all fourteen times. Upon which, the typesetter had joined the Pentecostal Church; he liked their teachings about the Last Judgment, he could embrace the idea of God’s final victory over evil, the return of Jesus (without their actually naming a date) and how most of the people from the typesetter’s childhood including his own father, would burn in hell. But this new congregation sent him packing too. A whole month’s collections had gone astray while in the care of the typesetter. He had sworn by all that was holy that the disappearance had nothing to do with him. Besides, shouldn’t Christians forgive? And what choice did he have when his car broke down and he needed a new one to keep his job? As bitter as bile, the typesetter started the layout for that day’s jobs, which ironically happened to consist of printing two thousand bibles! And besides, it was an order from Sweden where as far as the typesetter knew, his father still lived after having abandoned his family when the typesetter was six years old. With tears in his eyes, the typesetter set the text of chapter upon chapter. When he came to the very last chapter – the Book of Revelation – he just lost it. How could Jesus ever want to come back to Earth? Here where Evil had once and for all conquered Good, so what was the point of anything? And the Bible… It was just a joke! So it came about that the typesetter with the shattered nerves made a little addition to the very last verse in the very last chapter in the Swedish bible that was just about to be printed. The typesetter didn’t remember much of his father’s tongue, but he could at least recall a nursery rhyme that was well suited in the context. Thus the bible’s last two verses plus the typesetter’s extra verse were printed as: 20. He who testifies to these things says, Surely I am coming quickly. Amen. Even so, come, Lord Jesus!21. The grace of our Lord Jesus Christ be with you all. Amen.22. And they all lived happily ever after.

Life within a Templar house was designed where possible to resemble that of a Cistercian monastery. Meals were communal and to be eaten in near silence, while a reading was given from the Bible. The rule accepted that the elaborate sign language monks used to ask for necessities while eating might not be known to Templar recruits, in which case "quietly and privately you should ask for what you need at table, with all humility and submission." Equal rations of food and wine were to be given to each brother and leftovers would be distributed to the poor. The numerous fast days of the Church calendar were to be observed, but allowances would be made for the needs of fighting men: meat was to be served three times a week, on Tuesdays, Thursdays and Saturdays. Should the schedule of annual fast days interrupt this rhythm, rations would be increased to make up for lost sustenance as soon as the fasting period was over. It was recognized that the Templars were killers. "This armed company of knights may kill the enemies of the cross without stated the rule, neatly summing up the conclusion of centuries of experimental Christian philosophy, which had concluded that slaying humans who happened to be "unbelieving pagans" and "the enemies of the son of the Virgin Mary" was an act worthy of divine praise and not damnation. Otherwise, the Templars were expected to live in pious self-denial. Three horses were permitted to each knight, along with one squire whom "the brother shall not beat." Hunting with hawks—a favorite pastime of warriors throughout Christendom—was forbidden, as was hunting with dogs. only beasts Templars were permitted to kill were the mountain lions of the Holy Land. They were forbidden even to be in the company of hunting men, for the reason that "it is fitting for every religious man to go simply and humbly without laughing or talking too much." Banned, too, was the company of women, which the rule scorned as "a dangerous thing, for by it the old devil has led man from the straight path to paradise the flower of chastity is always [to be] maintained among you.... For this reason none Of you may presume to kiss a woman' be it widow, young girl, mother, sister, aunt or any other.... The Knighthood of Christ should avoid at all costs the embraces of women, by which men have perished many times." Although married men were permitted to join the order, they were not allowed to wear the white cloak and wives were not supposed to join their husbands in Templar houses.

DANCING ANGELS During October 2001, the Lord began to speak to me about traveling to Newfoundland, Canada. I had no desire to go there, especially in the middle of the winter! At this time I was still concerned about my inability to “feel the Lord” and began to press into God all the more. At times I locked myself into the little house and fasted and prayed for up to seven days, or until the presence of God fell. After many confirmations in the spirit, I pooled all of my earthly wealth and made the trip to the great white North. The night before I was to depart, the Lord instructed me to “pray in tongues all the way to Newfoundland.” Somehow through the grace of God I succeeded in praying in the Spirit for about 18 hours until I touched down in Canada. In Springdale, Newfoundland, Canada, the Lord began instructing me to complete a series of prophetic actions. I attended an intercessory prayer meeting on Wednesday, November 21. We were interceding for an upcoming series of healing meetings. During this meeting, I began to “see” into the spirit. As the Lord opened my spiritual eyes, I incrementally saw the heavens open over Living Waters Ministries Church. In addition to this, I also began to hear angelic voices singing along with the worship team. At one point during the meeting, I saw a stream of golden oil pour out from Heaven and land on a certain spot in the sanctuary. At the leading of the Lord, I knelt upon that spot. The glory and anointing began to flow into and over my body. The sensation and anointing was very similar to what I experienced when the angel put his hands upon me the night of August 22, 2001. As I knelt under the spot where the golden oil was beginning to pour onto the altar, I was praying earnestly. I could feel the liquid oil raining down on my body. I could sense and smell this heavenly oil as it rolled off my head. The Holy Spirit began to talk to me in a very clear and direct way that I had never experienced before. I collapsed onto the carpet in a pool of golden oil and laid there in the anointing of the Holy Spirit. Then I sensed angels dancing all around the pool and me. I felt an angel as it brushed its wings across my face. I had a “knowing” that the angel was asking me to raise my hands into the air. When I raised my hands up to about two feet, the angel would push my hands back down with its strong, warm hands. I tried again, and when my hands were almost totally up, the angel tickled my nose with the feathers of its wings. I laughed, and my hands fell. The angel and I continued to interact in this fashion for nearly an hour. I did not actually see this angel, but the force and reality of its touch was very tangible. There was no doubt that I was interacting with a heavenly being. This experience was both refreshing and real. SEEING IS BELIEVING On Thursday, November 22, the healing meetings started; they would last through Sunday, the 25th. In these meetings God began to open my spiritual eyes beyond anything I could have ever imagined. On the first night of these meetings, I began to see an “open heaven” forming in the sanctuary. I could also hear and sense the activity of angels as the heavens continued to open up to a greater degree. On Friday, I began to see “bolts of light” shoot through the church, and again the stream of golden oil was flowing from the open heaven in a greater volume. On Saturday night during the worship service, I began to see feathers falling around the church and

The folks who invented Lent—no, it wasn’t Jesus’s idea—decided that just like Christ’s time in the desert, it should last forty days. Actually, from Ash Wednesday to Holy Saturday it’s forty-six days, so it looks like the first thing someone ever gave up for Lent was math.

The Lord, however, transferred to His own flesh not sin, as the poison of the serpent, but He did transfer to it death, that the penalty without the fault might transpire in the likeness of sinful flesh, whence, in the sinful flesh, both the fault might be removed and the penalty.

May God who gives patience…and encouragement help you to live in complete harmony with each other.… —Romans 15:5 (TLB) HOLY SATURDAY: LIVING IN HARMONY Depending on which source you consult, Americans spend forty-five minutes to an hour each day waiting: waiting in lines, waiting for files to download, sitting in traffic…waiting. If you ever spy me waiting in traffic, I look patient. I am not. My demeanor masks a very angry man who is contemplating mayhem. I once sat in my car in a highway construction zone on a hot summer afternoon beside a flashing sign that read, SLOW DOWN! YOUR CURRENT SPEED IS 0 MILES AN HOUR. I thought the long wait might cause overheating and then a blown gasket—and I don’t mean the car. It takes a special kind of person to be given a life of unfathomable gifts (food, drink, leisure time, central air) and then complain about occasional delays in living that life. I could, for instance, spend that time enjoying music or praying or pondering my existence rather than pondering mayhem, but no. I have chosen to seethe. Meanwhile, somewhere a child waits for rice from the back of a UN truck. A mother waits for a husband missing in Afghanistan. A couple waits for word about an adoption. A young man in a faraway time waits for the welcome death to end His suffering, accompanied by nothing but two thieves and vinegar mixed with some gall. Lord, I realize that’s what I have: gall. To grumble with such pettiness takes a lot of gall. Perhaps I’ve found something else to ponder the next time I await Your return when I have lost sight of You. —Mark Collins Digging Deeper: Ps 27:14; Mi 7:7

Wardrobe had a suite on the twenty-fourth floor, and we stepped into an elevator filled with three businessmen, complete with gray suits and briefcases, which seemed like overkill on a Saturday morning. Maybe there was a board meeting at their church. The door slid shut, and one of them glanced importantly in our direction. He looked away haughtily, and then did a double take. “Holy shit, Jackie Forrest?!” he blurted out, and the other two gave a start and then gaped at us, too.

The opening of the First Seal of Revelation begins on Good Friday, March 25, 2016, and continues on Holy Saturday March 26, 2016, and Easter Sunday March 27, 2016. The victories of the first seal continue with the Day of Miracles and Miracle signs in May 2016. Jesus rides forward victorious to further His victories with other spiritual events unfolding later. These first three admonitions, begin a renewal process for those in the Church and for all those who will come into the Church during the breakdown of our world civilization. This breakdown will continue for approximately 22 years.

The Saturday Review is not a church paper. It’s a secular paper. But, the other day, it said, “The desensitization of 20th century man is more than a danger to the general safety. There are some things we have no business ever getting used to.

As our Blessed Mother prayerfully pondered the life and death of her Son that Holy Saturday, her heart would have been filled with a peaceful excitement and joy.  She may not have known exactly how His Resurrection would unfold, but she knew with conviction that He would soon return to her. She did not allow despair to enter her Immaculate Heart for even a moment.  Instead, she kept a prayerful vigil for her Son and awaited the fulfillment of His promise that He would rise on the third day.  She had heard Him say this and she knew it was true.  Her only duty now was to wait in vigilant prayer and expectation. Hope is a supernatural gift from God.  It’s not just wishful thinking or optimism.  Hope is a gift by which God makes an interior promise to each one of us.  The promises He makes are the perfect revelation of His divine will.  As we hear Him speak His promises, we must respond with faith. Reflect, today, upon this most sacred scene of Holy Saturday. While many were filled with despair and confusion, our Blessed Mother continued her vigil of hope.  She knew, without any doubt, that glorious things were still to come. She knew that her Son had completed His mission of salvation and was on the verge of restoring new life to all who would turn to Him in their need.  Reflect upon your own hope in the promise of God in your life.  Allow the example of our Blessed Mother to inspire you.  Allow her prayers to transform you.  Do not doubt for a moment that God has great things in mind for you.  For those who believe, the Resurrection is always but a moment away.   My dearest Mother, allow me to keep vigil with you as you waited in perfect hope for the Resurrection of your divine Son.  Help me to understand the beauty of every virtue alive in your Immaculate Heart. Help me to understand that the suffering you endured brought forth the perfection of virtue in your life, especially the virtue of divine hope. My dear Mother, pray for me that I may be open to the promises of your Son in my life.  Pray that I may hear Him speak to me and reveal His perfect plan.  May I trust in that plan, even when all earthly hope seems lost.  May I follow your own Immaculate example and trust in your dear Son always. My resting Lord, as You lay in the tomb that Holy Saturday, You filled the heart of Your dear mother with an abundance of hope as she awaited the fulfillment of Your promise.  You also promise me, and all who believe, that the sufferings of life are not the end.  Your Resurrection is before

And thus the descent is at the same time also transformation. The final solitude no longer exists — except for the one who wants it, who rejects love from within and from its foundation, because he seeks only himself, wants to be from and for himself.21

Etymologically, paroikia (a compound word from para and oikos) literally means “next to” or “alongside of the house” and, in a technical sense, meant a group of resident aliens. This sense of “parish” carried a theological context into the life of the Early Church and meant a “Christian society of strangers or aliens whose true state or citizenship is in heaven.” So whether one’s flock consists of fifty people in a church which can financially sustain a priest or if it is merely a few people in a living room whose priest must find secular employment, it is a parish. This original meaning of parish also implies the kind of evangelism that accompanies the call of a true parish priest. A parish is a geographical distinction rather than a member-oriented distinction. A priest’s duties do not pertain only to the people who fill the pews of his church on a Sunday morning. He is a priest to everyone who fills the houses in the “cure” where God as placed him. This ministry might not look like choir rehearsals, rector’s meetings, midweek “extreme” youth nights, or Saturday weddings. Instead, it looks like helping a battered wife find shelter from her abusive husband, discretely paying a poor neighbor’s heating oil bill when their tank runs empty in the middle of a bitter snow storm, providing an extra set of hands to a farmer who needs to get all of his freshly-baled hay in the barn before it rains that night, taking food from his own pantry or freezer to help feed a neighbor’s family, or offering his home for emergency foster care. This kind of “parochial” ministry was best modeled by the old Russian staretzi (holy men) who found every opportunity to incarnate the hands and feet of Christ to the communities where they lived. Perhaps Geoffrey Chaucer caught a glimpse of the true nature of parish life through his introduction of the “Parson” in the Prologue of The Canterbury Tales. Note how the issues of sacrifice, humility, and community mentioned above characterize this Parson’s cure even when opportunities were available for “greater” things: "There was a good man of religion, a poor Parson, but rich in holy thought and deed. He was also a learned man, a clerk, and would faithfully preach Christ’s gospel and devoutly instruct his parishioners. He was benign, wonderfully diligent, and patient in adversity, as he was often tested. He was loath to excommunicate for unpaid tithes, but rather would give to his poor parishioners out of the church alms and also of his own substance; in little he found sufficiency. His parish was wide and the houses far apart, but not even for thunder or rain did he neglect to visit the farthest, great or small, in sickness or misfortune, going on foot, a staff in his hand… He would not farm out his benefice, nor leave his sheep stuck fast in the mire, while he ran to London to St. Paul’s, to get an easy appointment as a chantry-priest, or to be retained by some guild, but dwelled at home and guarded his fold well, so that the wolf would not make it miscarry… There was nowhere a better priest than he. He looked for no pomp and reverence, nor yet was his conscience too particular; but the teaching of Christ and his apostles he taught, and first he followed it himself." As we can see, the distinction between the work of worship and the work of ministry becomes clear. We worship God via the Eucharist. We serve God via our ministry to others. Large congregations make it possible for clergy and congregation to worship anonymously (even with strangers) while often omitting ministry altogether. No wonder Satan wants to discredit house churches and make them “odd things”! Thus, while the actual house church may only boast a membership in the single digits, the house church parish is much larger—perhaps into the hundreds as is the case with my own—and the overall ministry is more like that of Christ’s own—feeding, healing, forgiving, engaging in all the cycles of community life, whether the people attend

Now, if faith is the gaze of the heart at God, and if this gaze is but the raising of the inward eyes to meet the all-seeing eyes of God, then it follows that it is one of the easiest things possible to do. It would be like God to make the most vital thing easy and place it within the range of possibility for the weakest and poorest of us. Several conclusions may fairly be drawn from all this. The simplicity of it, for instance. Since believing is looking, it can be done without special equipment or religious paraphernalia. God has seen to it that the one life-and-death essential can never be subject to the caprice of accident. Equipment can break down or get lost, water can leak away, records can be destroyed by fire, the minister can be delayed or the church burn down. All these are external to the soul and are subject to accident or mechanical failure: but looking is of the heart and can be done successfully by any man standing up or kneeling down or lying in his last agony a thousand miles from any church. Since believing is looking it can be done any time. No season is superior to another season for this sweetest of all acts. God never made salvation depend upon new moons nor holy days or sabbaths. A man is not nearer to Christ on Easter Sunday than he is, say, on Saturday, August 3, or Monday, October 4. As long as Christ sits on the mediatorial throne every day is a good day and all days are days of salvation. Neither does place matter in this blessed work of believing God. Lift your heart and let it rest upon Jesus and you are instantly in a sanctuary though it be a Pullman berth or a factory or a kitchen. You can see God from anywhere if your mind is set to love and obey Him.

Holy Saturday is the name that is given to that 24-hour period nestled between Good Friday and Easter Sunday, between crucifixion and resurrection. It is a day that speaks of the absence of God and is as much a part of the Christian experience as the day before and the day after. It is the moment when we experience the depth of Christ’s cry on the cross, the moment when we feel abandoned by God and utterly alone in the world. This day is never as far from us as we would wish, for there are times when we all are unsettled by the feeling that we have been abandoned and that everything we believe may be nothing more than empty words and hopeless dreams. This is the horror of the cross, not the blood and suffering of an innocent, but the removal of God. Holy Saturday ridicules the idea that the feeling of God’s absence is reserved for those who are irreligious, for in reality it is only the religious individual who can really know this absence. This is analogous to the experience of waiting for one whom we love in a café. The later they are, the more we experience their absence. Our beloved is absent to everyone in the room but we are the only one who feels it. Who among us does not find ourselves dwelling, from time to time, or perhaps at all times, in the space of Holy Saturday? Yet this day is rarely spoken of and the experience is often seen as one to be avoided or merely tolerated rather than embraced.

Here’s my protocol for my usual monthly 3-day fast from Thursday dinner to Sunday dinner: On Wednesday and Thursday, plan phone calls for Friday. Determine how you can be productive via cell phone for 4 hours. This will make sense shortly. Have a low-carb dinner around 6 p.m. on Thursday. On Friday, Saturday, and Sunday mornings, sleep as late as possible. The point is to let sleep do some of the work for you. Consume exogenous ketones or MCT oil upon waking and 2 more times throughout the day at 3- to 4-hour intervals. I primarily use KetoCaNa and caprylic acid (C8), like Brain Octane. The exogenous ketones help “fill the gap” for the 1 to 3 days that you might suffer carb withdrawal. Once you’re in deep ketosis and using body fat, they can be omitted. On Friday (and Saturday if needed), drink some caffeine and prepare to WALK. Be out the door no later than 30 minutes after waking. I grab a cold liter of water or Smartwater out of my fridge, add a dash of pure, unsweetened lemon juice to attenuate boredom, add a few pinches of salt to prevent misery/headaches/cramping, and head out. I sip this as I walk and make phone calls. Podcasts also work. Once you finish your water, fill it up or buy another. Add a little salt, keep walking, and keep drinking. It’s brisk walking—NOT intense exercise—and constant hydration that are key. I have friends who’ve tried running or high-intensity weight training instead, and it does not work for reasons I won’t bore you with. I told them, “Try brisk walking and tons of water for 3 to 4 hours. I bet you’ll be at 0.7 mmol the next morning.” One of them texted me the next morning: “Holy shit. 0.7 mmol.” Each day of fasting, feel free to consume exogenous ketones or fat (e.g., coconut oil in tea or coffee) as you like, up to 4 tablespoons. I will often reward myself at the end of each fasting afternoon with an iced coffee with a bit of coconut cream in it. Truth be told, I will sometimes allow myself a SeaSnax packet of nori sheets. Oooh, the decadence. Break your fast on Sunday night. Enjoy it. For a 14-day or longer fast, you need to think about refeeding carefully. But for a 3-day fast, I don’t think what you eat matters much. I’ve done steak, I’ve done salads, I’ve done greasy burritos. Evolutionarily, it makes no sense that a starving hominid would need to find shredded cabbage or some such nonsense to save himself from death. Eat what you find to eat.

Yes, as we have already said, Christianity was on the one hand the end of all natural joy. It revealed its impossibility, its futility, its sadness—because by revealing the perfect man it revealed the abyss of man’s alienation from God and the inexhaustible sadness of this alienation. The cross of Christ signified an end of all “natural” rejoicing; it made it, indeed, impossible. From this point of view the sad “seriousness” of modern man is certainly of Christian origin, even if this has been forgotten by that man himself. Since the Gospel was preached in this world, all attempts to go back to a pure “pagan joy,” all “renaissances,” all “healthy optimisms” were bound to fail. “There is but one sadness,” said Leon Bloy, “that of not being a saint.” And it is this sadness that permeates mysteriously the whole life of the world, its frantic and pathetic hunger and thirst for perfection, which kills all joy. Christianity made it impossible simply to rejoice in the natural cycles—in harvests and new moons. Because it relegated the perfection of joy to the inaccessible future—as the goal and end of all work—it made all human life an “effort,” a “work.” Yet, on the other hand Christianity was the revelation and the gift of joy, and thus, the gift of genuine feast. Every Saturday night at the resurrection vigil we sing, “for, through the Cross, joy came into the whole world.” This joy is pure joy because it does not depend on anything in this world, and is not the reward of anything in us. It is totally and absolutely a gift, the “charis,” the grace. And being pure gift, this joy has a transforming power, the only really transforming power in this world. It is the “seal” of the Holy Spirit on the life of the Church—on its faith, hope and love.

After death the soul crosses either a ‘sea of fire’ or spiritual ‘frontier’, where the powers of evil wrest from it what belongs to them and leave it stripped, ready to embark on a life of peace and silence (the ‘abodes’, one above another, of which St Ambrose speaks here suggest a progressive perfecting). Thus the ‘sleep’ of death appears as a contemplative state. Death, undoing the tangles of idolatry and sin, offers the soul that peace, quies, hesychia, which spiritual persons know already here below, a blissful visitation of Christ who is always present in hell. For since Holy Saturday and the Ascension he is the fulfilment of all things.

As well as those mortifications known as ‘passive’ – mortifications which present themselves to us without our looking for them – the mortifications that we propose to ourselves (and seek out) are called active mortifications. Amongst these, the mortifications which refer to the control of our internal senses are especially important for our interior progress and for enabling us to achieve purity of heart. These are: mortification of the imagination – avoiding that interior monologue in which fantasy runs wild, by trying to turn it into a dialogue with God, present in our soul in grace. We try to put a restraining check on that tendency of ours to go over and over some little happening in the course of which we have come off badly. No doubt we have felt slighted, and have made much of an injury to our self-esteem, caused to us quite unintentionally. If we don’t apply the brake in time, our conceit and pride will cause us to overbalance until we lose our peace and presence of God. Mortification of the memory – avoiding useless recollections which make us waste time[42] and which could lead us into more serious temptations. Mortification of the intelligence – so as to put it squarely to the business of concentrating on our duty at this moment[43] and, also, on many occasions of surrendering our own judgement so as to live humility and charity with others in a better way. To sum up, we try to get rid of those internal habits that we know we would not like to see in a man or a woman of God.[44] Let us make up our minds to keep close to Our Lord during these days by contemplating his most Sacred Humanity in the vivid and memorable scenes of The Way of the Cross. Let us see how, for our sakes, He walks along the Path of Sorrow. LENT – SATURDAY AFTER ASH WEDNESDAY 4.

The Virgin Mary is a girl gang leader in Heaven. She is a Hell’s Angel and she rides a Harley. This I know for I come from people who think axle grease is holy water. They hold Mass out in the driveway under the hood on Saturdays. The engine is their altar. They genuflect and say prayers all day, and baptize themselves in crankcase oil. The soles of their shoes always smell like gasoline. I come from people who think Confession a necessity only the moment before a head-on collision.

The godparents give their godchildren their long-awaited Easter gifts. The most special is the lambada, which we light at church on the night of Holy Saturday.

Ember Days in the Early 1900s The days of obligatory fasting as listed in the 1917 Code of Canon Law were the forty days of Lent (including Ash Wednesday, Good Friday, and Holy Saturday until noon); the Ember Days; and the Vigils of Pentecost, the Assumption of the Blessed Virgin Mary, All Saints, and Christmas. Partial abstinence, the eating of meat only at the principal meal, was obligatory on all weekdays of Lent (Monday through Thursday). And of course, complete abstinence was required on all Fridays, including Fridays of Lent, except when a holy day of obligation fell on a Friday outside of Lent. Saturdays in Lent were likewise days of complete abstinence. Fasting and abstinence were not observed should a vigil fall on a Sunday as stated in the code: “If a vigil that is a fast day falls on a Sunday the fast is not to be anticipated on Saturday but is dropped altogether that year.

I reach out and grab the hem of Benny's T-shirt between two fingers, then turn and pull him along behind me as I look for someplace more private. I walk with purpose, as if I have a spot picked out already, which I totally don't. But when I come upon an unoccupied pantry, I pull Benny in after me. Closing the door, I turn to face him. And find his face reeeal close to mine. The corners of his mouth are starting to tick up in a smile in spite of his efforts to hide it. "Hey there." I swallow the heady feeling I get at the sound of his voice this close, low and rumbly. There are only a couple of inches between our chests, no more than that between our faces, which are almost level. This would certainly be easier in, say, an open field. I press my back flat against the door and clear my throat. "My cardigan. Give it back." "I enjoyed our conversation on Saturday," he continues in that smooth bass as if I haven't said anything. "What kind of kidnapper leaves a note identifying themselves as the kidnapper, anyway? What are you playing at?" I bite out with a frustration that is quickly fleeing my body. Benny's eyes flit down to the floor almost sheepishly. "I don't enjoy what brought on our talk at the cookout, or hearing what you go through. But I was honored that you told me, and I like talking to you. I'd listen to you talk like that every day if you let me." His words almost stop my breath, despite the weirdness of this situation he's facilitated and the way we're having two totally different conversations. I shake my head and squeeze my eyes shut, but they pop back open when I feel something brush past my hair. Benny stares at me intently, and I register that he's put one palm flat against the door beside my head. He leans in closer, and I try my damnedest not to notice all the muscles in that arm flexing so close to me, but holy biceps, Batman, and oh my, how much closer can he get before he--- "Reese," he breathes, and I feel the word brush against my lips even though they still haven't made contact with his. I don't think I'm breathing at all.

Since believing is looking it can be done any time. No season is superior to another season for this sweetest of all acts. God never made salvation depend upon new moons nor holy days or sabbaths. A man is not nearer to Christ on Easter Sunday than he is, say, on Saturday, August 3, or Monday, October 4. As long as Christ sits on the mediatorial throne every day is a good day and all days are days of salvation.

Three hundred and fifteen elders from throughout the Empire were in attendance all but two voted against Arian and all but five called for his excommunication from the church. Then the dispute of validity of all the believers that he baptized. The topic of the Sabbath came up whether or not to keep holy Sun down Friday evening to sun down Saturday or should the day of the resurrection of Christ be the day of rest. Constantain being a worshipper of Sol ordered that, “At the rising of Sol on the Day of the Sun until the rising of Sol the following morning would be the celebrated time!” He also did this to separate from the beliefs of the Jews who at the time were not popular among the Turks.

Holy Saturday, the Army came back and threw their tortured, lifeless bodies at the entrance to the village. I felt like I would die of frustration and helplessness. On Monday I went to see Eduardo Álvarez, the Bishop of San Miguel. In addition to being a bishop, he was a colonel in the Army with long-established ties to the military. “What do you want me to do about it?” he asked when I told him about the killings. “You should go to El Carmen and console the people there. They need it . . .” “They need it?! Ha! Those people were asking for it. Now they’ll just have to take what’s coming to them!” That was his only response. I felt even more powerless, and my anger was starting to choke me.

Today a great silence reigns on earth, a great silence and a great stillness. A great stillness because the King is asleep. The earth trembled and is still because God has fallen asleep in the flesh and has raised up all who have slept since the world began… ” 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.” (Liturgy of the Hours, Holy Saturday)

Thank you for bringing me out here. If I never see you again, I want to tell you that I had a really great time.” The thought of never seeing her again kills me. I take a deep breath. “What if I told you I want to see you again?” I hold that breath. She says nothing. “Guess not,” I mutter. She shoves my shoulder. “Shut up. I was thinking.” “If it requires that much thought, you’d better say no.” “No.” My heart falls. I should have seen that one coming. Rich girls don’t fall for guys like me. “I don’t want to say no,” she rushes on to say. She sits up and looks down at me. “Unless you want me to say no. Do you want me to say no?” I take her hand in mine. “I want you to say yes.” “What would we do?” she asks, her eyes narrowing. “It would be a date. I have no idea.” “Would…you…kiss me?” I cough into my fist. “Well, I hope so,” I croak. “What else would we do?” “Umm…dinner?” “Mmhmm.” “Umm…maybe a movie.” “Mmhmm.” “Maybe we could take a walk.” Girls like that shit, right? “Could we go on a picnic?” “If you want to.” “I want to. When?” I scratch my head. “When is good for you?” “I don’t have anything to do on Saturday night.” “Seriously?” She nods. Then she squints at me. “Are you just asking me to be nice?” A laugh bursts from my throat. “Sweetheart, nice is not a word that has ever been used to describe me.” “So, we’re going on a date on Saturday,” she sings out and claps her hands. “I’m so excited.” Her happiness is catching. Holy shit. I am in so much trouble. “I had better get you back home.” I’ve enjoyed my time with her and I’m really not ready to give her up yet. “Can we ride some more?” she asks, blinking those green eyes at me. I suddenly realize that I would give her just about anything she wanted. She suddenly leans over and kisses my cheek really quickly. “Thank you,” she says.

The current spirit of our country inclines us to be troubled. It’s a sensible temptation. How can any one person or small group of people make a difference? How can we change and renew things so that our children grow up in a better world? We come back to a question suggested at the start of this book: How can we live in joy, and serve the common good as leaven, in a culture that no longer shares what we believe? The answer to that question springs from a simple historical fact: On a quiet Sunday morning two thousand years ago, God raised Jesus of Nazareth from the dead. This small moment, unseen by any human eye, turned the world upside down and changed history forever. It confirmed Jesus’ victory over death and evil. It liberated those living and dead who lay in bondage to their sins. An anonymous ancient homily for Holy Saturday, speaking in the voice of Jesus Christ, reminds us of the full import of his resurrection: I am your God, who for your sake [has] 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. Jesus rose from the dead so that we could be joined to him and his victory. Believers know that Jesus was not only victorious then, in Jerusalem. He’ll also come in royal glory at the end of time, when he will judge the living and the dead. At Christ’s second coming, his kingdom will fully arrive. His reign will be complete. The time in which we find ourselves is an interim one. We may struggle as we seek to follow Jesus, but we also remember the great victories of our King: the victory in the past and the victory certain to come. And those victories give us hope. Hope

Why couldn’t I simply believe what I believed that day? My question remained unanswered. Maybe that’s why God gives us a day in Holy Week that I call “Silent Saturday,” between Good Friday and Easter Sunday.

Inappropriate, anxiety-driven, fear-driven work would only interfere with and distract from what God was already doing. My “work” assignment was to pay more attention to what God does than what I do, and then to find, and guide others to find, the daily, weekly, yearly rhythms that would get this awareness into our bones. Holy Saturday for a start. And then Sabbath keeping. Staying in touch with people in despair, knowing them by name, and waiting for resurrection.