According to the writings of Mother Mectilde, the following Day of Reparation takes place on the Thursday of Sexagesima week. Since tomorrow will be Quinquagesima and thus the prelude to Lenten Observance, we have passed the ‘Day of Reparation’ for those who serve on the Sanctuary of Our Blessed Lord. However, it is always well to be reminded of our own sins as well as those of the Church and indeed the World in this Year of Mercy – both by frequent Confession and by consistent reparation.
I have included a biography of Mother Mectilde for those who are unfamiliar with this great Benedictine, and acknowledge Father Mark of Silverstream Priory as the author of the biography. (http://vultuschristi.org/index.php/2016/02/reparation-3/)
Catherine Mectilde de Bar, born at Saint–Dié in Lorraine (France) on 31 December 1614, deserves to be universally known in the Church. She is a woman of the stature of a Gertrude the Great, of a Teresa of Avila, and of a Marie de l’Incarnation. Mother Mectilde’s life and mission are a vivid and compelling demonstration of the role of women in the Church today and in every age. Her writings, steeped in Sacred Scripture and in the liturgical tradition that formed her as a Benedictine nun, reveal a woman of profound human insights and of supernatural wisdom.
2. Mother Mectilde presents the grace of Baptism as being intrinsically ordered to actual participation in the victimhood of Christ by reception of the adorable mysteries of His Body and Blood in Holy Communion. In affirming this, she elucidates with the brightness of her own Eucharistic experience the universal call to holiness articulated in Chapter V of the Second Vatican Council’s Dogmatic Constitution on the Church, Lumen Gentium.
3. The vocational journey of Catherine Mectilde de Bar was marked by unforeseen turns, by sufferings of body and soul, by new beginnings, by constant displacements, and by an immutable stability in the One Thing Necessary. In this, Mother Mectilde speaks to the young men and women of today who must discern their vocations with an immense courage in the midst of uncertainty, movement, and rapid change.
4. The past fifty years have witnessed a massive loss of faith in the real presence of Christ in the Most Holy Eucharist and in Holy Mass as a visible though unbloody sacrifice making present the mystery of Christ, Priest and Victim, in His oblation to the Father. Mother Mectilde’s lucid and fiery Eucharistic doctrine defies every attempt to empty the Mass of its essentially sacrificial character as defined by the Council of Trent.
5. The study of the life and writings of Catherine Mectilde de Bar constitute a precious locus theologicus in which it will be possible to engage certain key teachings of the Council of Trent with the authentic magisterium of the Second Vatican Council in such a way as to arrive at a fruitful synthesis of liturgical continuity, Eucharistic theology, and mystical experience.
6. Mother Mectilde offers a vision of Benedictine life capable of rejuvenating monasticism — especially where it has become institutionalized and listless — with an infusion of Eucharistic vitality. Her commitment to perpetual adoration of the Most Blessed Sacrament corresponds to a contemporary yearning, especially among young people, for a personal, transforming encounter with the Face of God.
7. Catherine Mectilde de Bar’s intimate and cordial relationship with the Blessed Virgin Mary is a model of life–giving Marian piety. The place she gives to Our Lady as the Abbess of her monasteries suggests that every community and family can become, under Mary’s royal protection, and consecrated to her maternal Heart, the cenacle of a continuous Pentecost, a school of apostles and evangelists, and a fruitful womb bearing new life in every generation.
8. Mother Mectilde’s attachment to the sacred liturgy, to the worthy celebration of the Holy Mysteries in an environment marked by beauty, by profound reverence, and by a humble decorum is an invitation to the recovery of what earlier generations held as sacred and great while, at the same time, recognizing every effort at growth and progress duly undertaken in organic continuity, without rupture and, above all, in charity.
9. Catherine Mectilde de Bar lived in a time marked by superstition, sorcery, dalliance with the powers of darkness, blasphemy and sacrilege. Recent distressing events in churches on every continent have demonstrated that global society today has more in common with war–torn 17th century France than one might think. Mother Mectilde bound herself in self–sacrificing love to the perpetrators of such horrible crimes, offering herself as a victim of reparation, that is, as an offering irrevocably made over to God with the intention of supplying for the love and adoration denied Him by those who hate Him and outrage His holiness while, at the same time, praying God to show them mercy and grace them with repentance.
10. Catherine Mectilde de Bar is an icon of the kind of spiritual motherhood needed in the Church today, not only in monastic and religious communities, but in every context where the Church is being born, and born again, of the Eucharist. Ecclesia de Eucharistia. Mother Mectilde demonstrates that the altar itself — the place set apart for the immolation of the Divine Victim — becomes a wellspring of supernatural fecundity in the life of every woman who adhering to the Holy Sacrifice, enters into the victimhood of Christ and, with Him, adores the Father in the Holy Spirit.
In her meditations for the Feast of Reparation, solemnized on the Thursday of Sexagesima week, Mother Mectilde de Bar reflects on the sins of those who serve in the sanctuaries of the Lord.
The Church, in her desolation, cries, O you who have some love for me, you who know all the glory that my Bridegroom deserves, see and consider if there be any sorrow like unto mine. O you, ministers of the Lord and friends of the Bridegroom, the Bride address these laments to you. Hasten to relieve her pain by making reparation for the affronts to Jesus Christ; give Him the glory that others would strip from Him.
Having once shown the disorders of the children of Israel to the prophet Jeremias, the Lord led him to the entrance of the temple; He ordered him to pierce an opening in its wall, and to look upon what was going on inside. The prophet obeyed, and says that therein he saw even greater abominations.
Who, alas, does not grasp that this is but a figure? Who does not know that the sanctuary is the theatre par excellence of the Lord’s ignominies? Who does not know that, alongside of priests who are fervent and truly divine, there are priests who are lukewarm and indifferent, priests who are wicked […]? And so, the Church, in calling [us] to reparation, begs us not to forget the outrages made against the glory of her Divine Spouse by His own ministers. Yours it is, she says, to expiate the sins of the Sanctuary; yours it is to bear the weight of the sins of the priesthood.
Let us enter into these intentions of the Church, and united in spirit with what remains on earth of fervent Christians, and of priests pressed by the charity of Jesus Christ, let us strive to repair the outrages of indifference and impiety; let us lift up the throne of the Lord, and offer Him the tribute of homage that, by so many titles, He deserves.
Mother Mectilde de Bar, Meditations for the Day of Great Reparation