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S5.8 Je vous salut Marie, pleine de grâce, le Seigneur est avec vous, vous êtes bénie entres toutes les femmes et Jésus, le fruit de vos entrailles est béni. Sainte Marie, Mère de Dieu, priez pour nous pécheurs, maintenant et a l'heure de notre mort. Amen

LOL! It's all so funny 'cause it's all so true!

S5.7 Je vous salut Marie, pleine de grâce, le Seigneur est avec vous, vous êtes bénie entres toutes les femmes et Jésus, le fruit de vos entrailles est béni. Sainte Marie, Mère de Dieu, priez pour nous pécheurs, maintenant et a l'heure de notre mort. Amen

THE RULE OF ST. CLARE AND THE CONSTITUTIONS FOR POOR CLARE NUNS OF THE REFORM OF ST. COLETTE 1932 CHAPTER II. Of the Quality of the Habit and of the other Garments 20. - Since the Rule of Form of life lays down that the Sisters be clothed with poor garments, we ordain and decree that this poverty, both with respect to price and colour, be attended to. 21. - Although it is laid down in the Form of life that the Abbess shall supply and provide the person who enters, on her laying aside her secular dress, with three tunics and a mantle, nevertheless, if necessity or infirmity, or any circumstances of person or of place or time should cause any one to need more garments, we declare that the Abbess shall provide the Sisters with garments according to the qualities according to the qualities of persons and places and times and cold climates, as necessity may seem to require. 22. - It is to be understood that the three tunics mentioned in the Form of life need not be of the same form or shape, since the two inner tunics are allowed, not so much as being part of the Habit of the Order as for the comfort and heat and decency of the body; nor need they be of the same colour. 23. - Wherefore, we direct and ordain that the outer tunic be designated as the Habit of the Order, without which the Sisters may not appear in public, nor retire to sleep, unless illness or infirmity or any other manifest necessity, which has been declared to be sufficient either by the Abbess or her Vicaress, should warrant them to act otherwise. 24. - Let the length of the habit be such that, when worn, it shall not exceed the stature of the person who wears it and train along the ground; and the width shall not exceed fourteen palms. The sleeves shall not extend beyond the first finger joints. 25. - The inner tunics shall be of poor cloth, and may not be lined with skins or furs. 26. - The mantle also shall always be of poor and course cloth, and shall not be gathered or pleated about the neck; nor so long as to train in anyway along the ground. 27. - Let plainness, austerity and poverty, both with respect to texture, cost and colour, be always apparent in all the garments of the Sisters. 28. - Let all the Sisters, both the Abbesses and other Officials, be clad with the same common cloth, and let all partiality be excluded. 29. - The cord, with which the Sisters are girt, shall be plain and common, and shall be free from all manner of singularity. 30. - For the rest, with regard to the covering of the head, we prescribe and ordain that all the Sisters, both the Abbesses as well as the other professed members, without any distinction whatever, shall in all humility, modesty and piety, cover their heads and avoid singularity and vanity of all kinds. 31. - That this be the better observed at all times and by all Sisters in their Convents in every place, we decree that all the Sisters shall so adjust their kerchiefs, that the forehead, both cheeks and the chin shall be for the greater part covered, so that their faces may be in no wise entirely seen. 32. - Besides, the veils and all the kerchiefs that are worn on the head and about the neck shall be so arranged that they cover all the head, the greater part of the chest and the corresponding part of the body at the back. 33. - Furthermore, we direct that all veils and kerchiefs be of common, course and plain linen, so that the holy poverty and austerity of their profession may ever shine forth in them. 34. - Moreover, in order that cleanliness be always attended to, we declare that each Sister, with the consent and permission of her Abbess, may have two black veils and two or three changes of white kerchiefs. 35. - Let all the Sisters beware lest they have pleated kerchiefs, or kerchiefs of silk or of any other costly material. 36. - Finally, no novice may wear the black veil before she has made her profession, but she shall wear the white kerchiefs, suitably arranged according to the direction of the Abbess, as has been heretofore the custom.

S5.6 Je vous salut Marie, pleine de grâce, le Seigneur est avec vous, vous êtes bénie entre toute les femmes et Jésus, le fruit de vos entrailles et béni. Sainte Marie, Mère de Dieu, priez pour nous pécheurs, maintenant et a l'heure de notre mort. Amen

S5.5 Je vous salut Marie, pleine de grâce, le Seigneur est avec vous, vous êtes bénie entres toutes les femmes et Jésus, le fruit de vos entrailles est béni. Sainte Marie, Mère de Dieu, priez pour nous pécheurs, maintenant et a l'heure de notre mort. Amen

“I believe nothing can happen that will outweigh the supreme advantage of knowing Christ Jesus my Lord. For him I have accepted the loss of everything, and I look on everything as so much rubbish if only I can have Christ and be given a place in him.” These are very autobiographical lines from St Paul, who once thought he had all the answers, but found out differently on the road to Damascus. Now St Paul is not really saying that the good things of life are not good, but it’s the comparison all else pales in significance when you look at what knowing Christ, gaining Christ, gives us. This is the goal of life. Other things can be a part of that, can even contribute to that goal. Insofar as they do, then we should enjoy them as gifts from God. But insofar as they get in the way, distract us, even take the place of Christ in our life, then we must count them as loss, dump them in the trash, so to speak. Also, as we all we know well, even the good things of life, gifts of God for our enjoyment, are perishable. Natural disasters, death, or even loss of family and loved ones, our own physical frailties and impending deaths are inevitable. As the Jesuit philosopher and theologian Pierre Teilhard de Chardin wrote in The Divine Milieu: “there still remains that slow, essential deterioration which we cannot escape old age little by little robbing us of ourselves and pushing us towards the end. It is indeed true that only Jesus Christ is the same, yesterday, today, and forever.” What is it that really matters? ‘All I want is to know Christ and the power of his resurrection and to share his sufferings by reproducing the pattern of his death.’ writes St. Paul. Note that the power is in the resurrection of Christ. During Holy Week we will be focusing on Jesus’ passion and death, and that is a necessary part of our journey to Easter. But even in the heart of Lent, we must not lose sight of the fact that we are Easter people. It has been said, truly, that you cannot have Easter without Good Friday. But Good Friday wouldn’t be as good if it weren’t for Easter. If Jesus had simply suffered and died, and that was the end of the story, why would we want to share in his suffering? In fact, if we were putting our trust in a Christ who was not raised from the dead, we would be, as Paul tells us in another passage, “of all people most to be pitied.” How are we to share in his sufferings? Perhaps during Lent, we have practiced some kind of fasting in the kinds or quantities of food we eat, or in our enjoyment of some other pleasures. Or perhaps we have chosen instead to take on some spiritual discipline for this holy season. This is a very small way to share in Christ’s suffering, to become like him in his death. Perhaps we need simply to die a little to ourselves to focus on others and not just on our own concerns and the concerns of those near and dear to us. Jesus said that whatever we do to the least of his brothers and sisters we do to, or for, him. It’s not too late to make that a part of our Lenten practice. In fact, we can and should do it anytime, no matter what the season. Finally, St Paul tells us, “All I can say is that I forget the past and I strain ahead for what is still to come; I am racing for the finish, for the prize to which God calls us upwards to receive in Christ Jesus.” What lies behind is done. Maybe we have done some really good things in our life. Maybe we, have done some really good things this Lent. If so, that is fine and appropriate, or maybe we haven’t done such a good job this Lent. Maybe we had good intentions but didn’t follow through with them. Maybe, in fact, we fell flat on our faces. Maybe there are sins in our past lives that are dragging us down. Well, nevertheless, there is Good News: we can put all that behind us, too. With the woman in the gospel, we’re invited to take a first step towards forgiveness, towards a renewed relationship with each other and with God. So, whatever we’ve done or failed to do this Lent, whatever we’ve done or failed to do our whole lives long, there is just one thing we need to do now: forget what lies behind and strain forward to what lies ahead. We’re invited to experience the joy of reconciliation in Lent; to experience a change of heart, so we might see a new deed come to light, a vision of new life, which the prophet Isaiah speaks of in the first reading. And this new life doesn’t simply depend on our own effort, which St Paul powerfully affirms in the second reading, but is God’s gift to us, in Jesus: we have only to receive him into our lives.

There are acupressure wrist bands against nausea, called "Sea Bands". They help in case of travel sickness but probably other types too.

There is, for instance, a peculiar Poor Clare entree called "prune soup." And it is called prune soup because this is exactly what it is: buttermilk prune soup. After a certain period of time, depending on one's personal power of adjustment, one gets first accustomed to, and then quietly devoted to, this strange concoction, which we are assured, and which we believe in all good faith, is very nourishing. Whether it has been handed down directly from the holy founders or is an interpolation by one of their more imaginative spiritual descendants can no longer be determined from the mass of truth and apocrypha about the Order. But it does appear to be a brew reserved to the Poor Clares without challenge. Once a Sister from Canada was visiting our extern Sisters for several weeks. She lived in the extern part of the monastery and shared with them the cloister fare which is given out on the days the Sisters do not prepare their dinner separately. The day arrived for the prune soup. Sister Monique, who had come from a section of Canada which was strictly French-speaking and whose English was a little uncertain, smiled with amused tolerance on beholding and stirring the soup, and alerted our extern Sisters: "Someone has drop ze prune in ze soup." When this was relayed to us at recreation, Sister Margaret remarked: "Well, it was a very charitable way to look to look at it. She didn't want to think anybody had put prunes in the soup on purpose." And she added meditatively: "After all, what would you have thought at home if you had found a banana in the consomme?" But we know the prunes are meant to be there, and accept rather than explain them. In fact, I have known a novice who were such thorough-going realist that they suspected the validity of any departure from these refectory-realities. On prune soup days, Mother Abbess announces from the head table, and not, I fancied when I was postulant, without a touch of grimness: Dear Sisters , there are three prunes for each Sister." One day she did not make any customary announcement, for we had no prunes. The soup was a start affair: prune soup without prunes. It was my week to serve in the refectory, and I shall never forget one determined novice plunging the soup ladle down into the deep tureen again and again in a quite literally fruitless effort to bring it up laden in prunes. Each time, she would stare incredulously at the pruneless ladle. Finally, mercy compelled me to lean over and whisper: "There are no prunes in the prune soup today." Nor shall I ever forget her expression on hearing this. Shock. Unbelief. Alarm. For this realist knew that life is meant to be beset with trials and that heaven comes only afterward. She was leaning in the novitiate that the cloistered life and hard faith cannot be lived sentimentally, romantically, or euphemistically. Where there is prune soup, one should face the prunes. from the book "Strange Gods Before Me, by Mother Mary Francis"

you're welcome!

Thank you for sharing this insightful information!

I just noticed that the Poor Clare Colettine Nuns of Minooka has resumed wearing the white kerchief that covers the chin. Thank you, Margaret Clare for mentioning this to me. They also wore larger and longer veils that almost reach the back of their knees. THE RULE OF ST. CLARE AND THE CONSTITUTIONS FOR POOR CLARE NUNS OF THE REFORM OF ST. COLETTE 1932 CHAPTER II. Of the Quality of the Habit and of the other Garments 20. - Since the Rule of Form of life lays down that the Sisters be clothed with poor garments, we ordain and decree that this poverty, both with respect to price and colour, be attended to. 21. - Although it is laid down in the Form of life that the Abbess shall supply and provide the person who enters, on her laying aside her secular dress, with three tunics and a mantle, nevertheless, if necessity or infirmity, or any circumstances of person or of place or time should cause any one to need more garments, we declare that the Abbess shall provide the Sisters with garments according to the qualities according to the qualities of persons and places and times and cold climates, as necessity may seem to require. 22. - It is to be understood that the three tunics mentioned in the Form of life need not be of the same form or shape, since the two inner tunics are allowed, not so much as being part of the Habit of the Order as for the comfort and heat and decency of the body; nor need they be of the same colour. 23. - Wherefore, we direct and ordain that the outer tunic be designated as the Habit of the Order, without which the Sisters may not appear in public, nor retire to sleep, unless illness or infirmity or any other manifest necessity, which has been declared to be sufficient either by the Abbess or her Vicaress, should warrant them to act otherwise. 24. - Let the length of the habit be such that, when worn, it shall not exceed the stature of the person who wears it and train along the ground; and the width shall not exceed fourteen palms. The sleeves shall not extend beyond the first finger joints. 25. - The inner tunics shall be of poor cloth, and may not be lined with skins or furs. 26. - The mantle also shall always be of poor and course cloth, and shall not be gathered or pleated about the neck; nor so long as to train in anyway along the ground. 27. - Let plainness, austerity and poverty, both with respect to texture, cost and colour, be always apparent in all the garments of the Sisters. 28. - Let all the Sisters, both the Abbesses and other Officials, be clad with the same common cloth, and let all partiality be excluded. 29. - The cord, with which the Sisters are girt, shall be plain and common, and shall be free from all manner of singularity. 30. - For the rest, with regard to the covering of the head, we prescribe and ordain that all the Sisters, both the Abbesses as well as the other professed members, without any distinction whatever, shall in all humility, modesty and piety, cover their heads and avoid singularity and vanity of all kinds. 31. - That this be the better observed at all times and by all Sisters in their Convents in every place, we decree that all the Sisters shall so adjust their kerchiefs, that the forehead, both cheeks and the chin shall be for the greater part covered, so that their faces may be in no wise entirely seen. 32. - Besides, the veils and all the kerchiefs that are worn on the head and about the neck shall be so arranged that they cover all the head, the greater part of the chest and the corresponding part of the body at the back. 33. - Furthermore, we direct that all veils and kerchiefs be of common, course and plain linen, so that the holy poverty and austerity of their profession may ever shine forth in them. 34. - Moreover, in order that cleanliness be always attended to, we declare that each Sister, with the consent and permission of her Abbess, may have two black veils and two or three changes of white kerchiefs. 35. - Let all the Sisters beware lest they have pleated kerchiefs, or kerchiefs of silk or of any other costly material. 36. - Finally, no novice may wear the black veil before she has made her profession, but she shall wear the white kerchiefs, suitably arranged according to the direction of the Abbess, as has been heretofore the custom.

S5.4 Je vous salut Marie, pleine de grâce, le Seigneur est avec vous, vous êtes bénie entres toutes les femmes et Jésus, le fruit de vos entrailles est béni. Sainte Marie, Mère de Dieu, priez pour nous pécheurs, maintenant et a l'heure de notre mort. Amen

S5.3 Je vous salut Marie, pleine de grâce, le Seigneur est avec vous, vous êtes bénie entres toutes les femmes et Jésus, le fruit de vos entrailles et béni. Sainte Marie, Mère de Dieu, priez pour nous pécheurs, maintenant et a l'heure de notre mort. Amen

Much agreed on this point.

https://suno.com/song/0ed8b98c-d70a-4721-8d4f-20bcc0589437?sh=EQCM4QPv6cDrvqSw What a tango!

S5.2 Je vous salut Marie, pleine de grâce, le Seigneur est avec vous, vous êtes bénie entres toutes les femmes et Jésus, le fruit de vos entrailles est béni. Sainte Marie, Mère de Dieu, priez pour nous pécheurs, maintenant et a l'heure de notre mort. Amen

St Thomas Parish, Tucson, Arizona was the gathering place for over forty Catholic young adults to reflect, discuss, pray and enjoy being together for a Franciscan presentation on the Eucharist. Franciscan Sister of Christian Charity Sister Mary Ann Spanjers guided the evening with an emphasis on how much God is in love with us! “I appreciated sharing with those at my table their experiences with the Eucharist and Adoration. It was good to hear the stories told about the life of St. Francis and both Brother and Sister’s lives.” https://fscc-calledtobe.org/2025/03/26/tucson-catholic-young-adults-gather-for-eucharist-reflection-by-franciscans/

The Fifth Corrowful Mystery The Crucifixion and Death Le Cinquième Mystère Douloureux La Crucification et la Mort Notre Père, qui est au cieux, Que Ton nom soit sanctifier, Que Ton règne vienne, Que Ta volonté soit faite, sur la terre comme au ciel, Donne nous aujourd'hui, notre pain de ce jours, Pardonnes-nous nos offenses, comme nous pardonnons aussi a ceux qui nous ont offensé Ne nous soumet pas a la tentation, mais d`élivres-nous du mal. Amen S5.1 Je vous salut Marie, pleine de grâce, le Seigneur est avec vous, vous êtes bénie entres toutes les femmes et Jésus, le fruit de vos entrailles est béni. Sainte Marie, Mère de Dieu, priez pour nous pécheurs, maintenant et a l'heure de notre mort. Amen

Agreed 100% Ironically perhaps, and maybe the source of the inclusion, fyi, in French Canadien history, it was common for the name Blanche (White in french) to be given to a new born girl if she was born during or near a major snow storm. In folklore, the the name 'Blanche' is given to a new born baby girl who wa born outside during a major snow storm... Just saying... traditionally, French Canadien name 'Blanche' is given in much the fashion you describe above. I myself had a great aunt who carried the name 'Blanche'. That being said - I'm glad it was a flop^and I would hat e that my ancestry contributed to this bastardization of a timeless classic.

Things are looking better now. But remember, no one is immortal. Our Lord Himself passed through death.

I thought so too.

Till death do us part, is really only a half truth! BTW

Pope Francis looked very frail when I saw a clip of him on TV. And e was breathless after speaking only a few words. Hopefully, after a good rest his health will improve