Monday, November 30, 2009

St. Andrew Christmas Novena

St. Andrew Christmas Novena Prayer to Obtain Favors
(It is piously believed that whoever recites the above prayer fifteen times a day from the feast of St. Andrew, 30th November, until Christmas will obtain what is asked.)

Hail and blessed be the hour and moment in which the Son of God was born of the most pure Virgin Mary, at midnight, in Bethlehem, in piercing cold. In that hour, vouchsafe, O my God! to hear my prayer and grant my desires, through the merits of Our Saviour Jesus Christ, and of His Blessed Mother. Amen.

Imprimatur
+MICHAEL AUGUSTINE, Archbishop of New York
New York, February 6, 1897

Sunday, November 29, 2009

"The Mystery of Advent"


"The Mystery of Advent"
From The Liturgical Year, Book 1, Advent
by Dom Prosper Guéranger OSB 

 
If, now that we have described the characteristic features of Advent which distinguish it from the rest of the year, we would penetrate into the profound mystery which occupies the mind of the Church during this season, we find that this mystery of the coming, or Advent, of Jesus is at once simple and threefold. It is simple, for it is the one same Son of God that is coming; it is threefold, because He comes at three different times and in three different ways.
   'In the first coming,' says St. Bernard, 'He comes in the flesh and in weakness; in the second, He comes in spirit and in power; in the third, He comes in glory and in majesty; and the second coming is the means whereby we pass from the first to the third.' [Fifth sermon for Advent] 
  This, then, is the mystery of Advent. Let us now listen to the explanation of this threefold visit of Christ, given to us by Peter of Blois, in his third Sermon de Adventu: 'There are three comings of our Lord; the first in the flesh, the second in the soul, the third at the judgment. The first Mass at midnight, according to those words of the Gospel: At midnight there was a cry made, Lo the Bridegroom cometh! But this first coming is long since past, for Christ has been seen on the earth and has conversed among men. We are now in the second coming, provided only we are such as that He may thus come to us; for He has said that if we love Him,  He will come unto us and will take up His abode with us. So that this second coming is full of uncertainty to us; for who, save the Spirit of God, knows them that are of God? They that are raised out of themselves by the desire of heavenly things, know indeed when He comes; but whence He cometh, or whither He goeth, they know not. As for the third coming, it is most certain that it will be, most uncertain when it will be; for nothing is more sure than death, and nothing less sure than the hour of death. When they shall say, peace and security, says the Apostle, then shall sudden destruction come upon them, as the pains upon her that is with child, and they shall not escape. So that the first coming was humble and hidden, the second is mysterious and full of love, the third will be majestic and terrible. In His first coming, Christ was judged by men unjustly; in His second, He renders us just by His grace; in His third, He will judge all things with justice. In His first, a lamb; in His last, a lion; in the one between the two, the tenderest of friends.'  [Emphasis added.]
  The holy Church, therefore, during Advent, awaits in tears and with ardour the arrival of her Jesus in His first coming. For this, she borrows the fervid expressions of the prophets, to which she joins her own supplications. These longings for the Messias expressed by the Church, are not a mere commemoration of the desires of the ancient Jewish people; they have a reality and efficacy of their own, an influence in the great act of God's munificence, whereby He gave us His own Son. From all eternity, the prayers of the ancient Jewish people and the prayers of the Christian Church ascended together to the prescient hearing of God; and it was after receiving and granting them, that He sent, in the appointed time, that blessed Dew upon the earth, which made it bud forth the Saviour.
  The Church aspires also to the second coming, the consequence of the first, which consists, as we have just seen, in the visit of the Bridegroom to the bride. This coming takes place, each year, at the feast of Christmas, when the new birth of the Son of God delivers the faithful from that yoke of bondage, under which the enemy would oppress them. [Collect for Christmas day] The Church, therefore, during Advent, prays that she may be visited by Him Who is her Head and her Spouse; visited in her hierarchy; visited in her members, of whom some are living, and some are dead, but may come to life again; visited, lastly, in those who are not in communion with her, and even in the very infidels, that so they may be converted to the true light, which shines even for them. The expressions of the liturgy which the Church makes use of to ask for this loving and invisible coming, are those which she employs when begging for the coming of Jesus in the flesh; for the two visits are for the same object. In vain would the Son of God have come, nineteen hundred years ago, to visit and save mankind, unless He came again for each one of us and at every moment of our lives, bringing to us and cherishing within us that supernatural life, of which He and His holy Spirit are the sole principle.
   But this annual visit of the Spouse does not content the Church; she aspires after a third coming, which will complete all things by opening the gates of eternity. She has caught up the last words of her Spouse, 'Surely I am coming quickly'; [Apoc. xxii. 20] and she cries out to Him, 'Ah! Lord Jesus! come!' [Ibid.] She is impatient to be loosed from her present temporal state; she longs for the number of the elect to be filled up, and to see appear, in the clouds of heaven, the sign of her Deliverer and her Spouse. Her desires, expressed by her Advent liturgy, go even as far as this; and here we have the explanation of these words of the beloved disciple in his prophecy: 'The nuptials of the Lamb are come, and His wife hath prepared herself.' [Ibid. xix. 7]
But the day of this His last coming to her will be a day of terror. The Church frequently trembles at the very thought of that awful judgment, in which all mankind is to be tried. She calls it 'a day of wrath, on which, as David and the Sibyl have foretold, the world will be reduced to ashes; a day of weeping and of fear.' Not that she fears for herself, since she knows that this day will for ever secure for her the crown, as being the bride of Jesus; but her maternal heart is troubled at the thought that, on the same day, so many of her children will be on the left hand of the Judge, and, having no share with the elect, will be bound hand and foot, and cast into the darkness, where there shall be everlasting weeping and gnashing of teeth. This is the reason why the Church, in the liturgy of Advent, so frequently speaks of the coming of Christ as a terrible coming, and selects from the Scriptures those passages which are most calculated to awaken a salutary fear in the mind of such of her children as may be sleeping the sleep of sin.
   This, then, is the threefold mystery of Advent. The liturgical forms in which it is embodied, are of two kinds: the one consists of prayers, passages from the Bible, and similar formulæ, in all of which, words themselves are employed to convey the sentiments which we have been explaining; the other consists of external rites peculiar to this holy time, which, by speaking to the outward senses, complete the expressiveness of the chants and words.
   First of all, there is the number of the days of Advent. Forty was the number originally adopted by the Church, and it is still maintained in the Ambrosian liturgy, and in the eastern Church. If, at a later period, the Church of Rome, and those which follow her liturgy, have changed the number of days, the same idea is still expressed in the four weeks which have been substituted for the forty days. The new birth of our Redeemer takes place after four weeks, as the first nativity happened after four thousand years, according to the Hebrew and Vulgate chronology.
  As in Lent, so likewise during Advent, marriage is not solemnized, lest worldly joy should distract Christians from those serious thoughts wherewith the expected coming of the sovereign Judge ought to inspire them, or from that dearly cherished hope which the friends of the Bridegroom [St. John iii. 20] have of being soon called to the eternal nuptial-feast.
  The people are forcibly reminded of the sadness which fills the heart of the Church, by the sombre colour of the vestments. Excepting on the feasts of the Saints, purple is the colour she uses; the deacon does not wear the dalmatic, nor the sub-deacon the tunic. Formerly it was the custom, in some places, to wear black vestments. This mourning of the Church shows how fully she unites herself with those true Israelites of old who, clothed in sackcloth and ashes, waited for the Messias, and bewailed Sion that she had not her beauty, and 'Juda, that the sceptre had been taken from him, till He should come Who was to be sent, the expectation of nations.' [Gen. xlix. 10] It also signifies the works of penance, whereby she prepares for the second coming, full as it is of sweetness and mystery, which is realized in the souls or men, in proportion as they appreciate the tender love of that Divine Guest, Who has said: 'My delights are to be with the children of men.' [Prov. viii. 31] It expresses, thirdly, the desolation of this bride who yearns after her Beloved, Who is long a-coming. Like the turtle dove, she moans her loneliness, longing for the voice which will say to her: 'Come from Libanus, my bride! come, thou shalt be crowned. Thou hast wounded my heart.' [Cant. iv. 8, 9]
   The Church also, during Advent, excepting on the feasts of Saints, suppresses the Angelic canticle, Gloria in excelsis Deo, et in terra pax hominibus bonæ voluntatis; for this glorious song was sung at Bethlehem over the crib of the divine Babe; the tongues of the Angels are not loosened yet; the Virgin has not yet brought forth her Divine Treasure; it is not yet time to sing, it is not even true to say, 'Glory be to God in the highest, and peace on earth to men of good will.'
   Again, at the end of Mass, the deacon does not dismiss the assembly of the faithful by the words: lte missa est. He substitutes the ordinary greeting: Benedicamus Domino! as though the Church feared to interrupt the prayers of the people, which could scarce be too long during these days of expectation.
   In the night Office, the holy Church also suspends, on those same days, the hymn of jubilation, Te Deum laudamus. [The monastic rite retains it. (Tr.)] It is in deep humility that she awaits the supreme blessing which is to come to her; and, in the interval, she presumes only to ask, and entreat, and hope. But let the glorious hour come, when in the midst of darkest night the Sun of Justice will suddenly rise upon the world: then indeed she will resume her hymn of thanksgiving, and all over the face of the earth the silence of midnight will be broken by this shout of enthusiasm: 'We praise Thee, O God! we acknowledge Thee to be our Lord! Thou, O Christ, art the King of glory, the everlasting Son of the Father! Thou being to deliver man didst not disdain the Virgin's womb!'
   On the ferial days, the rubrics of Advent prescribe that certain prayers should be said kneeling, at the end of each canonical Hour, and that the choir should also kneel during a considerable portion of the Mass. In this respect, the usages of Advent are precisely the same as those of Lent.

  But there is one feature which distinguishes Advent most markedly from Lent: the word of gladness, the joyful Alleluia, is not interrupted during Advent, except once or twice during the ferial Office. It is sung in the Masses of the four Sundays, and vividly contrasts with the sombre colour of the vestments. On one of these Sundays, the third, the prohibition of using the organ is removed, and we are gladdened by its grand notes, and rose-coloured vestments may be used instead of the purple. These vestiges of joy, thus blended with the holy mournfulness of the Church, tell us, in a most expressive way, that though she unites with the ancient people of God in praying for the coming of the Messias (thus paying the debt which the entire human race owes to the justice and mercy of God), she does not forget that the Emmanuel is already come to her, that He is in her, and that even before she has opened her lips to ask Him to save her, she has been already redeemed and predestined to an eternal union with Him. This is the reason why the Alleluia accompanies even her sighs, and why she seems to be at once joyous and sad, waiting for the coming of that holy night which will be brighter to her than the most sunny of days, and on which her joy will expel all her sorrow. 

Wednesday, November 25, 2009

Thursday, November 19, 2009

NEW Rosaries!

Our new line of wire-wrapped Fresh Water Pearl Rosaries will debut at the Holy Christ Child Luncheon & Advent-Christmas Gift Market!







 
 

Remember to enjoy our markdowns until November 23rd!  10% of the proceeds will benefit Catholic Prolife!

Catholic Pro-Life Committee Holy Christ Child Luncheon & Advent-Christmas Gift Market

Date:
    Saturday, November 21, 2009
Time:
    9:30am - 2:00pm
Place:
    The Doubletree Hotel, Richardson TX




Please join JMJT at the Fourth annual Holy Christ Child Luncheon & Advent-Christmas Gift Market!

This beautiful and unique event will benefit the Catholic Pro-Life Committee and the White Rose Women's Center. The event will highlight a specialty market open to the public featuring quality religious Christmas gifts at affordable prices. In addition to the Gift Market, there will be a seated luncheon. For more information on the luncheon visit http://www.prolifedallas.org/HCC.

JMJT will offer a special selection of Christmas Cards and unique Gift Items at reduced prices for this event. Take advantage of this opportunity to take care of your Christmas shopping before the Christmas rush!

However, you can enjoy the special savings even if you can't attend!

From now until November 23rd, you can save 20% to 40% off all Nativities, Rosaries, Christmas Cards, Note Cards and select Jewelry items!

In addition, 10% of all sales now through November 23rd will be donated to Catholic Pro-Life!

Visit www.jmjtcards.com to view our ever-growing selection of handmade items to support a worthy cause! Tell your friends!

Tuesday, November 10, 2009

De Profundis




 
Out of the depths I cry to you, O Lord;
Lord, hear my voice!
Let your ears be attentive
to my voice in supplication:

If you, O Lord, mark iniquities,
Lord, who can stand?
But with you is forgiveness,
that you may be revered.

I trust in the Lord;
my soul trusts in his word.
My soul waits for the Lord,
more than sentinels wait for the dawn.
More than sentinels wait for the dawn,
let Israel wait for the Lord;

For with the Lord is kindness
and with him is plenteous redemption;
And he will redeem Israel from all their iniquities.

- A partial indulgence is granted to the faithful, who piously recite this psalm.

Monday, November 2, 2009

Remembering the Souls of the Faithful Departed

Visit to a Cemetery
(Coemeterii visitatio)

An indulgence, applicable only to the Souls in Purgatory, is granted to the faithful, who
devoutly visit a cemetery and pray, even if only mentally, for the departed. The indulgence is
plenary each day from the 1st to the 8th of November; on other days of the year it is partial.


Visit to a Church or Oratory on All Souls Day
(Visitatio ecclesiae vel oratorii in Commemoratione omnium fidelium defunctorum)

A plenary indulgence, applicable only to the Souls in Purgatory, is granted to the faithful, who
on the day dedicated to the Commemoration of all the faithful departed piously visit a church,
a public oratory or -- for those entitled to use it -- a semipublic oratory.
The above indulgence can be acquired either on the day designated above or, with the consent
of the Ordinary, on the preceding or following Sunday or the feast of All Saints.
The above indulgence is contained in the Apostolic Constitution The Doctrine of Indulgences,
Norm 15, with account being taken of proposals made to the Sacred Penitentiary in the
meantime.
In visiting the church or oratory, it is required, according to Norm 16.

- The Enchiridion of Indulgences, Norms, and Grants

Eternal rest grant unto them, O Lord...



"'We will not have you ignorant, brethren, concerning them that are asleep, that you be not sorrowful, even as others who have no hope,' [1 Thess. iv. 13] The Church today has the same desire as the Apostle thus expressed to the first Christians. The truth concerning the dead not only proves admirably the union between God's justice and His goodness; it also inspires a charitable pity which the hardest heart cannot resist, and at the same time offers to the mourners the sweetest consolation. If faith teaches us the existence of a Purgatory where our loved ones may be detained by unexpiated sin, it is also of faith that we are able to assist them; [Conc. Trid. Sess. xxv] and theology assures us that their more or less speedy deliverance lies in our power. Let us call to mind a few principles which throw light on this doctrine, Every sin causes a twofold injury to the sinner: it stains his soul, and renders him liable to punishment. Venial sin, which displeases God, requires a temporal expiation. Mortal sin deforms the soul, and makes the guilty man an abomination to God: its punishment cannot be anything less than eternal banishment, unless the sinner, in this life, prevent the final and irrevocable sentence. But even then the remission of the guilt, though it revokes the sentence of damnation, does not cancel the whole debt. Although an extraordinary overflow of grace upon the prodigal may sometimes, as is always the case with regard to Baptism and Martyrdom, bury every remnant and vestige of sin in the abyss of Divine oblivion; yet is it the ordinary rule that for every fault satisfaction must be made to God's justice, either in this world or in the next.

On the other hand, every supernatural act of virtue brings a double profit to the just man: it merits for his soul a fresh degree of grace; and it makes satisfaction for past faults, in exact proportion to the value, in God's sight, of that labour, privation, or trial accepted, or that voluntary suffering endured, by one of the members of His beloved Son. Now, whereas merit is a personal acquisition and cannot be transferred to others, satisfaction may be vicarious; God is willing to accept it in payment of another's debt, whether the recipient of the boon be in this world or in the next, provided only that he be united by grace to the mystical Body of our Lord, which is one in charity. This is a consequence of the mystery of the communion of saints, as Suarez explains in his treatise on suffrages. Appealing to the authority of the greatest and most ancient princes of science, and discussing the objections and restrictions since proposed by others, the illustrious theologian does not hesitate to formulate this conclusion, with regard to the suffering souls in particular: 'I believe that this satisfaction of the living for the dead is a matter of simple justice, [Esse simpliciter de justitia.] and that it is infallibly accepted with its full value, and according to the intention of him who applies it. Thus, for instance, if the satisfaction I make would, if kept for myself, avail me in strict justice for the remission of four degrees of Purgatory, it will remit exactly the same amount to the soul for whom I choose to offer it.' [SUAREZ, De Suffragiis, Sectio vi]

We well know how the Church seconds the goodwill of her children. By the practice of Indulgences, she places at their charitable disposal the inexhaustible treasure accumulated, from age to age, by the superabundant satisfactions of the Saints, added to those of the Martyrs, and united to those of our blessed Lady and the infinite residue of our Lord's sufferings. These remissions of punishment she grants to the living by her own direct power; but she nearly always approves of and permits their application to the dead by way of suffrage-----that is to say, in the manner in which, as we have seen, each of the faithful may offer to God who accepts it, for another, the suffrage or succour [SUAREZ, De Suffragiis, in Proremio] of his own satisfactions. Such is the doctrine of Suarez, who adds that an Indulgence ceded to the dead loses nothing either ot the security or of the value it would have had for ourselves who are still militant. [De Indulgentiis, Disput. liii. Sect. iii]

Now, Indulgences under every form are continually coming in our way. Let us make use of our treasures, and exercise mercy towards the poor suffering Souls. Is any condition more pitiable than theirs? So great is their anguish, that no distress on earth can approach to it; and withal so nobly endured, that not a murmur breaks the silence of that 'river of fire, which in its imperceptible current bears them on little by little to the ocean of Paradise.' [MGR. GAY, Christian Life and Virtues: Of Charity towards the Church, ii] All Heaven cannot help them, for there is no merit to be gained there. God Himself, though most merciful, owes it to His justice not to deliver them until they have paid the whole debt that they carried with them beyond the world of trial. The debt was contracted perhaps through our fault, and in our company; and it is to us they turn for help, to us who are still dreaming of nothing but pleasure, while they are burning, and we could so easily shorten their torments! 'Have pity on me, have pity on me, at least you my friends, because the hand of the Lord hath touched me.' [Job xix. 21]

Whether it be that Purgatory is now more than ever overflowing with the multitudes daily sent thither through the worldliness of the age, or that the last and universal judgment is approaching-----the Holy Ghost is no longer satisfied with keeping up the zeal of ancient confraternities devoted to the service of the departed. He raises up new associations, and even religious families, whose one aim is to promote, by every possible means, the deliverance or the solace of the suffering souls. In this kind of redemption of captives there are likewise to be found Christians, who at their own risk offer to take upon themselves the chains of their brethren, by utterly forgoing, for this purpose, not only all their own satisfactions, but even the suffrages which may be offered for them after death: an heroic act of charity, which must not be lightly undertaken, but which the Church approves; [Propagated in the eighteenth century by the Regular Clerks Theatines, and enriched with spiritual favours by the Sovereign Pontiffs Benedict XIII, Pius VI, and Pius IX.] for it greatly glorifies our Lord, and in return for the risk incurred of a temporary delay of beatitude, merits for its author a greater nearness to God, both by grace here below and in glory in Heaven. If the suffrages of the simple faithful are of such value, of how much more are those of the whole Church, in the solemnity of public prayer, and the oblation of the awful Sacrifice, wherein God Himself makes satisfaction to God for every sin! From the very beginning the Church has always prayed for the dead, as did even the Synagogue before her. [2 Mach. xii. 46]

As she honoured with thanksgiving the anniversaries of her Martyred sons, so she celebrated with supplications the memory of her other children, who might not yet be in Heaven. In the sacred mysteries she daily uttered the names of both, for this twofold purpose of praise and prayer. As in each particular church it was impossible to name all the blessed of the entire world, a common mention was made of them all; and in like manner, after the recommendations peculiar to each place and day, a general commemoration was made of all the dead. Thus, as St. Augustine remarks, those who had no relatives and friends on earth were henceforth not deprived of suffrages; for, to make up for their abandonment, they had the tender compassion of the common mother. [AUG. De cura pro mortuis, iv]

The Church having always followed the same method with regard to the commemoration of the blessed and that of the departed, it might be expected that the establishment of All Saints' Feast, in the ninth century, would soon lead to the solemn commemoration of All Souls. In 998, according to the Chronicle of Sigebert of Gembloux, St. Odilo, abbot of Cluny, instituted it in all the monasteries under his crosier, to be celebrated in perpetuity on the morrow of All Saints. In certain visions, ordered in his life, Odilo and his monks had been denounced by the demons as the most indefatigable helpers of the holy Souls, and most formidable to the powers of Hell; and this institution was the Saint's retaliation. The world applauded the decree; Rome adopted it; and it became the law of the whole Latin Church.

The Greeks make a general commemoration of the dead the eve of our Sexagesima Sunday, which with them called Apocreos, or Carnival, and on which they celebrate the second coming of our Lord. They give the name of 'Saturday of All Souls' to this day, as well as to the eve of Pentecost, when they again pray solemnly for the departed.

. . . Formerly the Roman Church on this day doubled her task of service to the Divine Majesty. The Commemoration of the Dead did not distract her from the Saints, and the Office of the second day within the Octave preceded the Dirge. She now recites only the Office of the Dead.

At the day Hours, as well as at Matins and Lauds, the hymn and the Deus in adjutorium are suppressed; the ordinary psalms are concluded with Requiem aeternam; and the Collect for the Dead is said at the close. She has, moreover, extended to the universal Church a privilege already existing in Spain, which allows each priest to offer three Masses for the Dead.

The Commemoration of the Faithful Departed ends at None; but Cluny, up to the last century, had the custom of celebrating second Vespers.

As to the obligation of resting from servile works on All Souls' day, it was of semi-precept in England, the more necessary works being permitted; in some places the obligation lasted only till mid-day; in others assistance at Mass was alone enjoined. For some time, Paris kept November 2 as a Feast of obligation; in 1673 the command to observe it until mid-day was retained in the statutes by the Archbishop Francis de Harlay. The precept no longer exists, even at Rome.

. . . While the Soul is supplying in Purgatory for the insufficiency of her expiations, the body she has quitted returns to the earth in virtue of the sentence pronounced against Adam and his race from the beginning of the world. But, with regard to the body as well as the Soul, justice is full of love; its claims are a prelude to the glory which awaits the whole man. The humiliation of the tomb is the just punishment of Original Sin; but in this return of man to the earth from whence he sprang, St. Paul would have us recognize the sowing necessary for the transformation of the seed, which is destined to live again under very different conditions. For 'flesh and blood cannot possess the kingdom of God'; [1 Cor. xv. 50] neither can corruptible members aspire to immortality. The body of the Christian, which St. Ignatius of Antioch calls the wheat of Christ, is cast into the tomb, as it were into the furrow, there to leave its own corruption, the form of the first Adam with its heaviness and infirmity; but by the power of the new Adam reforming it to His Own likeness, it shall spring up all heavenly and spiritualized, agile, impassible, and glorious. Blessed be He, who willed to die for us in order to destroy death and to make His own victory ours!

The Church . . . did not formerly exclude from the funerals of her children the joyful Alleluia; it expressed the happiness she felt at the thought that a holy death had secured Heaven to the new elect, although his expiation might not yet be completed. But the adaptation of the liturgy for the dead to the rites of Holy Week having altered this ancient custom, it would seem that the Sequence, originally a festive sequel to the Alleluia, ought also to be excluded from the Requiem Mass. Rome, however, has made a welcome exception to the traditional rule, in favour of the remarkable poem, Dies irae, of Thomas de Celano. This and the Stabat Mater of Fra Jacopone have won renown for the Franciscan lyre. The Dies irae was first sung in Italy in the fourteenth century; and in two centuries more it had spread to the entire Church.

Dies irae, dies illa

Day of wrath and doom impending,
David's word with Sibyl's blending,
Heaven and earth in ashes ending!

O what fear man's bosom rendeth,
When from Heaven the Judge descendeth,
On whose sentence all dependeth!

Wondrous sound the trumpet flingeth,
Through earth's sepulchres it ringeth,
All before the throne it bringeth.

Death is struck, and nature quaking,
All creation is awaking,
To its Judge an answer making.

Lo! the book exactly worded,
Wherein all hath been recorded;
Thence shall judgment be awarded.

When the Judge His seat attaineth,
And each hidden deed arraigneth,
Nothing unavenged remaineth.

What shall I, frail man, be pleading?
Who for me be interceding,
When the just are mercy needing?

King of majesty tremendous,
Who dost free salvation send us,
Fount of pity, then befriend us!

Think, kind Jesu!-----my salvation
Caused Thy wondrous Incarnation;
Leave me not to reprobation.

Faint and weary Thou hast sought me,
On the Cross of suffering bought me;
Shall such grace be vainly brought me?

Righteous Judge! for sin's pollution
Grant Thy gift of absolution,
 Ere that day of retribution.

Guilty, now I pour my moaning,
All my shame with anguish owning;
Spare, O God, thy suppliant groaning!

Through the sinful woman shriven,
Through the dying thief forgiven,
Thou to me a hope hast given.

Worthless are my prayers and sighing,
Yet, good Lord, in grace complying,
Rescue me from fires undying.

With Thy sheep a place provide me,
From the goats afar divide me,
To Thy right hand do thou guide me.

When the wicked are confounded,
Doomed to shame and woe unbounded,
 Call me, with Thy Saints surrounded.

Low I kneel, with heart's submission,
See, like ashes my contrition!
Help me in my last condition!

Ah! that day of tears and mourning!
 From the dust of earth returning,
Man for judgment must prepare him:

Spare, O God, in mercy spare him!
Lord, all-pitying, Jesu blest,
Grant them Thine eternal rest. Amen.

. . . Purgatory is not eternal. Its duration varies according to the sentence pronounced at each particular judgment. It may be prolonged for centuries in the case of the more guilty souls, or of those who, being excluded from the Catholic communion, are deprived of the suffrages of the Church, although by the Divine mercy they have escaped Hell. But the end of the world, which will be also the end of time, will close for ever the place of temporary expiation. God will know how to reconcile His justice and His goodness in the purification of the last members of the human race, and to supply by the intensity of the expiatory suffering what may be wanting in duration. But, whereas a favourable sentence at the particular judgment admits of eternal beatitude being suspended and postponed, and leaves the bodies of the elect to the same fate as those of the reprobate; at the universal judgment, every sentence, whether for Heaven or for Hell, will be absolute; and will be executed immediately and completely. Let us, then, live in expectation of the solemn hour, when 'the dead shall hear the voice of the Son of God.' [St. John v. 25] He that is to come will come, and will not delay, as the Doctor of the Gentiles reminds us; His arrival will be sudden, as that of a thief, we are told, not only by St. Paul, but also by the prince of the Apostles and the beloved disciple; and these in turn are but echoing the words of our Lord Himself: 'As lightning cometh out of the east and appeareth even unto the west: so shall also the coming of the Son of man be.'

Let us enter into the sentiments contained in the beautiful Offertory. Athough the poor suffering Souls are sure of their eternal blessedness, yet they entered upon this road to Heaven at a moment of utmost peril: the supreme effort of the devil in his last assault, and the agony of the judgment. The Church, therefore, extending her prayer to every stage of this painful way, does not forget its opening. Nor is she afraid of being too late; for, to God, who sees all times at one glance, this day's supplication was present at the moment of the dread passage, and obtained assistance for the straitened souls. This same prayer follows them also in their struggles with the powers of Hell, when God permits these, according to the revelations of the Saints, to be the ministers of His justice in the place of expiation. At this solemn moment, when the Church is offering her gifts for the tremendous and all-powerful Sacrifice, let us redouble our prayers for the faithful departed. Let us implore their deliverance from the jaws of the infernal lion. Let us obtain from the glorious Archangel, whom God has set over Paradise and appointed to lead souls thither, [Ant. et Resp. in festo S. Michaelis] that he would bear them up to the light, to life, to God, Who is Himself the reward promised to all believers in the person of their father Abraham."

- The Liturgical Year, Volume 15 by Dom Prosper Guéranger


Sunday, November 1, 2009

Happy Feast of All Saints!



The Coronation of the Virgin, FILIPPO LIPPI, 1447

"The glorious company of the apostles praise Thee.
The goodly fellowship of the prophets praise Thee.
The white-robed army of martyrs praise Thee.
All Thy saints and elect with one voice do acknowledge Thee,
O Blessed Trinity, one God!"
 
- From the Te Deum

Wednesday, October 28, 2009

St. Jude Thaddeus, Apostle


SAINT JUDE, APOSTLE.


The apostle St. Jude is distinguished from the Iscariot by the surname of Thaddaeus, which signifies in Syriac, praising or confession, (being of the same import with the Hebrew word Judas) also by that of Lebbaeus, which is given him in the Greek text of St Matthew; that word signifying, according to St. Jerom, a man of wit and understanding, from the Hebrew word Leb, a heart; though it might equally be derived from the Hebrew word, which signifies a Lion. St. Jude was brother to St. James the Less, as he styles himself in his epistle; likewise of St. Simeon of Jerusalem, and of one Joses, who are styled the brethren of our Lord, and were sons of Cleophas, and Mary, sister to the Blessed Virgin. This apostle's kindred and relation to our Saviour exalted him not so much in his master's eyes as his contempt of the world, the ardour of his holy zeal and love, and his sufferings for his sake. It is not known when and by what means he became a disciple of Christ; nothing having been said of him in the gospels before we find him enumerated in the catalogue of the apostles. After the last supper, when Christ promised to manifest himself to every one who should love Mm, St. Jude asked him, why he did not manifest himself to the world ? By which question, he seems to have expressed his expectation of a secular kingdom of the Messias. Christ by his answer satisfied him, that the world is unqualified for divine manifestations, being a stranger and an enemy to what must fit souls for a fellowship with heaven but that he would honour those who truly love him with his familiar converse, and would admit them to intimate communications of grace and favour.

After our Lord's ascension and the descent of the Holy Ghost, St. Jude set out with the other great conquerors of the world and hell, to pull down the prince of darkness from his usurped throne ; which this little troop undertook to effect armed only with the word of God, and his spirit. Eusebius relates, that the apostle St. Thomas sent St. Thaddaeus, one of the disciples of our Lord, to Edessa, and that king Abgar and a great number of his people received baptism at his hands. St. Jerom and Bede take this Thaddaeus to have been the apostle St. Jude : but it is the general opinion that it was another person, one of the seventy-two disciples whom the Greeks commemorate in the Menaea on the 21st of August. Nicephorus, Isidore, and the Martyrologies tell us, that St. Jude preached up and down Judaea, Samaria, Idumaea, and Syria ; especially in Mesopotamia. St. Paulinus says, that St. Jude planted the faith in Lybia. This apostle returned from his missions to Jerusalem in the year 62, after the martyrdom of his brother, St. James, and assisted at the election of St. Simeon who was likewise his brother. He wrote a catholic or general epistle to all the churches of the East, particularly addressing himself to the Jewish converts, amongst whom he had principally laboured. St. Peter had written to the same two epistles before this, and in the second, had chiefly in view to caution the faithful against the errors of the Simonians, Nicholaits, and Gnostics. The havoc which these heresies continued to make among souls stirred up the zeal of St. Jude, who sometimes copied certain expressions of St. Peter, and seems to refer to the epistles of SS. Peter and Paul as if the authors were then no more. The heretics he describes by many strong epithets and similes, and calls them wandering meteors which seem to blaze for a while, but set in eternal darkness. The source of their fall he points out by saying, they are murmurers, and walk after their own lusts; for being enslaved to pride, envy, the love of sensual pleasure, and other passions, and neglecting to crucify the desires of the flesh in their hearts, they were strangers to sincere humility, meekness, and interior peace. The apostle exhorts the faithful to treat those who were fallen with tender compassion, making a difference between downright malice and weakness, and endeavouring by holy fear to save them, by plucking them as brands out of the fire of vice and heresy, and hating the very garment that is spotted with iniquity. He puts us in mind to have always before our eyes the great obligation we lie under of incessantly building up our spiritual edifice of charity, by praying in the Holy Ghost, growing in the love of God, and imploring his mercy through Christ. From Mesopotamia St. Jude travelled into Persia, as Fortunatus and several Martyrologies tell us. Those who say, that he died in peace at Berytus, in Phenicia, confound him with Thaddaaus, one of the seventy-two disciples, and the apostle of Edessa, of whom the Menasa gives that account.( Fortunatus and the western Martyrologists tell us, that the apostle St. Jude suffered martyrdom in Persia; the Menology of the emperor Basil, and some other Greeks say at Arat or Ararat, in Armenia, which at that time was subject to the Parthian empire, and conseqently esteemed part of Persia. Many Greeks say he was shot to death with arrows: some add whilst he was tied on a cross. The Armenians at this day challenge him and St. Bartholomew for the first planters of the faith among them.

We owe to God a homage of eternal praise and thanks for the infinite mercy by which he has established a Church on earth, and a Church so richly furnished with every powerful means of sanctity and grace ; a Church in which his name is always glorified, and many souls, both by the purity of their love and virtue, and by their holy functions, are associated to the company of the blessed angels. It ought also to be our first and constant petition in our most earnest addresses to God, as we learn from our Lord's prayer, and as the first dictates of divine charity and religion teach us, that for the glory of his holy name he vouchsafe to protect and preserve his Church, according to his divine word ; to extend its pale, to sanctify its members, and to fill its pastors with the same spirit with which he so wonderfully enriched his apostles, whom he was pleased to choose for the foundation of this sacred edifice. If we desire to inherit a share of those abundant and precious graces which God pours forth upon those souls which he disposes to receive them, we must remember that he never imparts them but to those who sincerely study to die to themselves, and to extirpate all inordinate attachments and affections out of their hearts; so long as any of these reign in a soul, she is one of that world to which God cannot manifest himself, or communicate the sweet relish of his love. This is the mystery which Christ unfolded to St. Jude. The world hath not known him. Few even among those who know God by faith, attain to the experimental knowledge of God, and the relish of his love, because few, very few, disentangle their affection from creatures. So long as their hearts remain secretly wedded to the world, they fall in some degree under its curse. And how few study perfectly to extinguish its spirit in their hearts!
- The Lives of the Fathers, Martyrs, and Other Principal Saints, Volume 10
By Alban Butler


Prayer to St. Jude
TO BE SAID IN CASES DESPAIRED OF

St. Jude, glorious Apostle, faithful servant and friend of Jesus, the name of the traitor has caused thee to be forgotten by many, but the True Church invokes thee universally as the Patron of things despaired of;  pray for me that finally I may receive the consolations and the succor of Heaven in all my necessities, tribulations and
sufferings, particularly [make your request], and that I may bless God with the Elect throughout eternity. Amen.

St. Simon the Apostle


ST. SIMON, SURNAMED THE ZEALOT, APOSTLE.

St. Simon is surnamed the Cananaean or Canaanite, and the Zealot, to distinguish him from St. Peter, and from St. Simeon, the brother of St. James the Less, and his successor in the see of Jerusalem. From the first of these surnames some have thought that St. Simon was born at Cana, in Galilee: certain modern Greeks pretend that it was at his marriage that our Lord turned the water into wine. It is not to be doubted but he was a Galilaean: Theodoret says, of the tribe either of Zabulon or Nepthali. But as for the surname of Cananaean, it has in Syro-Chaldaic the same signification which the word Zelotes bears in Greek. St. Luke translated it ; the other evangelists retained the original name; for Canath in SyroChaldaic, or modern Hebrew, signifies Zeal as St. Jerome observes.  Nicephorus Calixti, a modern Greek historian, tells us this name was given to St. Simon only from the time of his apostleship, wherein he expressed an ardent zeal and affection for his Master, was an exact observer of all the rules of his religion, and opposed with a pious warmth all those who swerved from it. As the evangelists take no notice of such a circumstance, Hammond and Grotius think that St. Simon was called the Zealot, before his coming to Christ, because he was one of that particular sect or party among the Jews called Zealots, from a singular zeal they professed for the honour of God, and the purity of religion. A party called Zealots were famous in the war of the Jews against the Romans. They were main instruments in instigating the people to shake off the yoke of subjection ; they assassinated many of the nobility and others, in the streets, filled the temple itself with bloodshed and other horrible profanations, and were the chief cause of the ruin of their country. But no proof is offered by which it is made to appear that any such party existed in our Saviour's time, though some then maintained that it was not lawful for a Jew to pay taxes to the Romans. At least if any then took the name of Zealots, they certainly neither followed the impious conduct, nor adopted the false and inhuman maxims of those mentioned by Josephus in his history of the Jewish war against the Romans.

St. Simon, after his conversion, was zealous for the honour of his Master, and exact in all the duties of the Christian religion and showed a pious indignation towards those who professed this holy faith with their mouths, but dishonoured it by the irregularity of their lives. No further mention appears of him in the gospels, than that he was adopted by Christ into the college of the apostles. With the rest he received the miraculous gifts of the Holy Ghost, which he afterwards exercised with great zeal and fidelity. Nicephorus Calixti, and some other modern Greeks, pretend, that after preaching in Mauritania, and other parts of Africa, he sailed into Britain, and having enlightened the minds of many with the doctrine of the gospel, was crucified by the infidels. But of this there appears no shadow of probability, and the vouchers, by many inconsistencies, destroy the credit of their own assertion. If this apostle preached in Egypt, Gyrene, and Mauritania, he returned into the East; for the Martyrologies of St. Jerome, Bede, Ado, and Usuard place his martyrdom in Persia, at a city called Suanir, possibly in the country of the Suani, a people in Colchis, or a little higher in Sarmatia, then allied with the Parthians in Persia: which may agree with a passage in the Acts of St. Andrew, that in the Cimmerian Bosphorus there was a tomb in a grot, with an inscription, importing, that Simon the Zealot was interred there. His death is said in these Martyrologies to have been procured by the idolatrous priests. Those who mention the manner of his death say he was crucified. St. Peter's church on the Vatican at Rome, and the cathedral of Toulouse are said to possess the chief portions of the relics of SS. Simon and Jude.
- The Lives of the Fathers, Martyrs, and Other Principal Saints, Volume 10
 By Alban Butler

Sunday, October 25, 2009

King of kings and Lord of lords: The Reign of Christ the King!

"His empire includes not only Catholic nations, not only baptized persons who, though of right belonging to the Church, have been led astray by error, or have been cut off from her by schism, but also all those who are outside the Christian faith; so that truly the whole of mankind is subject to the power of Jesus Christ."
- Pope Leo XIII

Christus vincit, Christus regnat, Christus imperat!

It has long been a common custom to give to Christ the metaphorical title of "King," because of the high degree of perfection whereby he excels all creatures. So he is said to reign "in the hearts of men," both by reason of the keenness of his intellect and the extent of his knowledge, and also because he is very truth, and it is from him that truth must be obediently received by all mankind. He reigns, too, in the wills of men, for in him the human will was perfectly and entirely obedient to the Holy Will of God, and further by his grace and inspiration he so subjects our free-will as to incite us to the most noble endeavors. He is King of hearts, too, by reason of his "charity which exceedeth all knowledge." And his mercy and kindness which draw all men to him, for never has it been known, nor will it ever be, that man be loved so much and so universally as Jesus Christ. But if we ponder this matter more deeply, we cannot but see that the title and the power of King belongs to Christ as man in the strict and proper sense too (Eph. iii, 9). For it is only as man that he may be said to have received from the Father "power and glory and a kingdom," (Dan. vii, 13-14) since the Word of God, as con-substantial with the Father, has all things in common with him, and therefore has necessarily supreme and absolute dominion over all things created.

The foundation of this power and dignity of Our Lord is rightly indicated by Cyril of Alexandria. "Christ," he says, "has dominion over all creatures, a dominion not seized by violence nor usurped, but his by essence and by nature." His kingship is founded upon the ineffable hypostatic union. From this it follows not only that Christ is to be adored by angels and men, but that to him as man angels and men are subject, and must recognize his empire; by reason of the hypostatic union Christ has power over all creatures. But a thought that must give us even greater joy and consolation is this that Christ is our King by acquired, as well as by natural right, for he is our Redeemer. Would that they who forget what they have cost their Savior might recall the words: "You were not redeemed with corruptible things, but with the precious blood of Christ, as of a lamb unspotted and undefiled" (I Pet. i, 18-19). We are no longer our own property, for Christ has purchased us "with a great price" (1 Cor. vi, 20); our very bodies are the "members of Christ" (I Cor. vi, 15).
 - Excerpted from QUAS PRIMAS (7 and 13)
ENCYCLICAL OF POPE PIUS XI
ON THE FEAST OF CHRIST THE KING


Act of Dedication of the Human Race to Jesus Christ the King
Pope Leo XIII
Most sweet Jesus, Redeemer of the human race, look down upon us humbly prostrate before Thy altar. We are Thine, and Thine we wish to be; but to be more surely united with Thee, behold each one of us freely consecrates himself today to Thy most Sacred Heart. Many indeed have never known Thee; many too, despising Thy precepts, have rejected Thee. Have mercy on them all, most merciful Jesus, and draw them to Thy Sacred Heart. Be Thou King, O Lord, not only of the faithful who have never forsaken Thee, but also of the prodigal children who have abandoned Thee; grant that they may quickly return to their Father's house lest they die of wretchedness and hunger. Be Thou King of those who are deceived by erroneous opinions, or whom discord keeps aloof, and call them back to the harbor of truth and unity of faith, so that soon there may be but one flock and one Shepherd. Be Thou King of all those who are still involved in the darkness of idolatry or of Islamism, and refuse not to to draw them all into the light and kingdom of God. Turn Thine eyes of mercy towards the children of that race, once Thy chosen people: of old they called down upon themselves the Blood of the Savior; may It now descend upon them, a laver of redemption and of life. Grant, O Lord, to Thy Church assurance of freedom and immunity from harm; give peace and order to all nations, and make the earth resound from pole to pole with one cry: "Praise be to the Divine Heart that wrought our salvation; to It be glory and honor for ever." Amen.


Saturday, October 24, 2009

Raphael: "God has healed"

"The approach of the great solemnity, which will soon be shedding upon us all the splendours of heaven, seems to inspire the Church with a profound recollection. Except for the homage she must needs pay, on their own date, to the glorious Apostles Simon and Jude, only a few Feasts of simple rite break the silence of these last days of October. Our souls must be in conformity with the dispositions of our common Mother. It will not, however, be out of keeping to give a thought to the great Archangel, honoured to-day by many particular churches.

The ministry fulfilled in our regard by the heavenly spirits is admirably set forth in the graceful scenes depicted in the history of Tobias. Rehearsing the good services of the guide and friend, whom he still called his brother Azarias, the younger Tobias said to his father: 'Father, what wages shall we give him? or what can be worthy of his benefits? He conducted me and brought me safe again, he received the money of Gabelm, he caused me to have my wife, and he chased from her the evil spirit, he gave joy to her parents, myself he delivered from being devoured by the fish, thee also he hath made to see the light of heaven, and we are filled with all good things through him.' (Tob. xii. 2-3)

And when father and son endeavoured, after the fashion of men, to return thanks to him who had rendered them such good service, the Angel discovered himself to them, in order to refer their gratitude to their supreme Benefactor. 'Bless ye the God of heaven, give glory to him in the sight of all that live, because he hath shewn his mercy to you When thou didst pray with tears, and didst bury the dead. .... I offered thy prayer to the Lord. And because thou wast acceptable to God, it was necessary that temptation should prove thee. And now the Lord hath sent me to heal thee, and to deliver Sara thy son's wife from the devil. For I am the Angel Raphael, one of the seven, who stand before the Lord— Peace be to you, fear not;... bless ye him and sing praises to him.' (Tob. xii. 6-18)

We too will celebrate the blessings of heaven. For as surely as Tobias beheld with his bodily eyes the Archangel Raphael, we know by faith that the Angel of the Lord accompanies us from the cradle to the tomb. Let us have the same trustful confidence in him. Then, along the path of life, more beset with perils than the road to the country of the Medes, we shall be in perfect safety; all that happens to us will be for the best, because prepared by our Lord; and, as though we were already in heaven, our Angel will cause us to shed blessings upon all around us.

We will borrow from the Ambrosian Breviary a hymn in honour of the bright Archangel.

HYMN.

O Raphael, divinely sent guide, graciously receive the hymn we suppliants address to thee with joyful voice.
Make straight for us the way of salvation, and forward our steps : lest at any time we wander astray, and turn from the path to heaven.
Look down upon us from on high ; reflect to our souls the splendour shining from above, from the holy Father of lights.
Give perfect health to the sick, dispel the darkness of the blind: and while driving away diseases of the body, give spiritual strength to our souls.
Thou who standest before the Sovereign Judge, plead for the pardon of our crimes : and as a trusty advocate appease the avenging wrath of the Most High.
Renewer of the great battle, crush our proud enemy : against the rebel spirits give us strength, and increase our grace.
To God the Father be glory, and to his only Son, together with the Paraclete Spirit, now and for evermore. Amen."

The Liturgical Year, Volume 14 by Dom Prosper Guéranger


PRAYER TO ST. RAPHAEL, ARCHANGEL.

Glorious archangel St. Raphael, great prince of the heavenly court, illustrious by thy gifts of wisdom and grace, guide of travelers by land and sea, consoler of the unfortunate, and refuge of sinners, I entreat thee to help me in all my needs and in all the trials of this life, as thou didst once assist the young Tobias in his journeying. And since thou art the "physician of God," I humbly pray thee to heal my soul of its many infirmities and my body of the ills that afflict it, if this favor is for my greater good. I ask, especially, for angelic purity, that I may be made fit to be the living temple of the Holy Ghost. Amen.
Indulgence of 100 days.—Leo XIII., June 21, 1890.

Thursday, October 22, 2009

"Make the holy angels your friends, honor them by your prayers." - St. Bernard of Clairvaux

"He hath given his angels charge over thee." O wonderful bounty and truly great love of charity! Who? For whom? Wherefore? What has He commanded? Let us study closely, brethren, and let us diligently commit to our memory this great mandate. Who is it that commands? Whose angels are they? Whose mandates do they fulfill? Whose will do they obey? In answer, "He hath given his angels charge over thee, to keep thee in all thy ways." And they do not hesitate even to life thee up in their hands.
So the Supreme Majesty has given charge to the angels. Yes, He has given charge to His own angels. Think of it! To those sublime beings, who cling to Him so joyfully and intimately, to His very own He has given charge over you! Who are you? "What is man that thou art mindful of him? or the son of man that thou visitest him?" As if man were not rottenness, and the son of man a worm! Now why, do you think, he Has given them charge over thee? -- To guard thee!


Decorations on the Altar of the Guardian Angel at Ottobeuren Abbey, Ottobeuren, Germany 

With what great reverence should you treat this word! What devotion should you proffer it; what great confidence should you place in it. Reverence because of their presence; devotion because of their benevolence; confidence because of their solicitude. Walk carefully, in all thy ways, as one with whom the angels are present as He has given them charge. In every lodging, at every corner, have reverence for thy Angel. Do not dare to do in his presence what you would not dare to do if I were there. Or do you doubt that he is present whom you do not behold? What if you should hear him? What if you should touch him? What if you should scent him? Remember that the presence of something is not proved only by the sight of things.
In this, therefore, brethren, let us affectionately love His angels as one day our future coheirs; meanwhile, however, as counselors and defenders appointed by the Father and placed over us. Why should we fear under such guardians? Those who keep us in all our ways can neither be overcome nor be deceived, much less deceive. They are faithful; they are prudent; they are powerful; why do we tremble? Let us only follow them, let us remain close to them, and in the protection of the God of heaven let us abide. As often, therefore, as a most serious temptation is perceived to weigh upon you and an excessive trial is threatening, call to your guard, your leader, your helper in your needs, in your tribulation; cry to him and say: "Lord, save us; we perish!"

- St. Bernard of Clairvaux, "Sermon on the Holy Guardian Angels"

 

Tuesday, October 20, 2009

"Guard against causing trouble and slandering others, for it is difficult to right the evil done." - Motto of St. John Cantius

"John was born at Kenty, a town in the diocese of Cracow; and hence his surname Cantius.  His parents were pious and honourable persons, by name Stanislaus and Anna. From his very infancy, his sweetness of disposition, innocence, and gravity, gave promise of very great virtue.
He studied philosophy and theology at the University of Cracow, and taking all his degrees proceeded professor and doctor. He taught sacred science for many years, enlightening the minds of his pupils and enkindling in them the flame of piety, no less by his deeds than by his words. When he was ordained priest, he relaxed nothing of his zeal for study, but increased his ardour for Christian perfection. Grieving exceedingly over the offences everywhere committed against God, he strove to make satisfaction on his own behalf and that of the people, by daily offering the unbloody Sacrifice with many tears. For several years he had charge of the parish of Ilkusi, which he administered in an exemplary manner; but, fearing the responsibility of the cure of souls, he resigned his post; and, at the request of the University, resumed the professor's chair.


Whatever time remained over from his studies, he devoted partly to the good of his neighbour, especially by holy preaching; partly to prayer, in which he is said to have been sometimes favoured with heavenly visions and communications. He was so affected by the Passion of Christ, that he would spend whole nights without sleep, in the contemplation of it; and in order the better to cultivate this devotion, he undertook a pilgrimage to Jerusalem. While there, in his eagerness for martyrdom he boldly preached Christ crucified even to the Turks.
Four times he went to Rome on foot, and carrying his own baggage, to visit the threshold of the Apostles ; in order to honour the Apostolic See to which he was earnestly devoted, and also (as he used to say), to save himself from Purgatory by means of the indulgences there daily to be gained. On one of these journeys he was robbed by brigands. When asked by them whether he had anything more, ho replied in the negative; but afterwards remembering that he had some gold pieces sewed in his cloak, he called back the robbers, who had taken to flight, and offered them the money. Astonished at the holy man's sincerity and generosity, they restored all they had taken from him. After St. Augustine's example, he had verses inscribed on the walls in his house, warning others, as well as himself, to respect the reputation of their neighbours. He fed the hungry from his own table; and clothed the naked not only with garments bought for the purpose, but even with his own clothes and shoes; on these occasions he would lower his cloak to the ground, so as not to be seen walking home barefoot. He took vary little sleep, and that on the ground. His clothing was only sufficient to cover him, and his food to keep him alive. He preserved his virginal purity, like a lily among thorns, by using a rough hair-shirt, disciplines, and fasting; and for about thirty-five years before his death, he abstained entirely from flesh-meat. At length, full of days and of merits, he prepared himself long and diligently for death, which he felt drawing near; and that nothing might be a hindrance to him, he distributed all that remained in his house to the poor. Then, strengthened with the Sacraments of the Church, and desiring to be dissolved and to be with Christ, he passed to heaven on Christmas Eve. He worked many miracles both in life and after death. His body was carried to St. Anne's, the church of the University, and there honourably interred. The people's veneration for the saint, and the crowds visiting his tomb, increased daily; and he is honoured as one of the chief patrons of Poland and Lithuania. As new miracles continued to be wrought, Pope Clement XIII solemnly enrolled him among the Saints, on the seventeenth of the Kalends of August, in the year 1767."

- Bull of Canonization as quoted in The Liturgical Year, Volume 14 by Dom Prosper Guéranger

Monday, October 19, 2009

"See that you all follow the bishop, even as Jesus Christ does the Father..." - St. Ignatius of Antioch

Beautiful Pictures of Archbishop Raymond Burke's Solemn Pontifical Mass in the Chapel of the Blessed Sacrament at St. Peter's Basilica in Rome! 




From the Blog RINASCIMENTO SACRO

Commemorating St. Peter of Alcantara

"PETER, while still a youth, left his home at Alcantara in Spain, and entered a convent of Discalced Franciscans. He rose quickly to high posts in the Order, but his thirst for penance was still unappeased, and in 1539, being then forty years old, he founded the first convent of the "Strict Observance." The cells of the friars resembled graves rather than dwelling-places. That of St. Peter himself was four feet and a half in length, so that he could never lie down; he ate but once in three days; his sack-cloth habit and a cloak were his only garments, and he never covered his head or feet. In the bitter winter he would open the door and window of his cell that, by closing them again, he might experience some sensation of warmth. Amongst those whom he trained to perfection was St. Teresa. He read her soul, approved of her spirit of prayer, and strengthened her to carry out her reforms. St. Peter died, with great joy, kneeling in prayer, October 18, 1562, at the age of sixty-three."

- Lives of the Saints, by Alban Butler (1894 edition)


Statue of St. Peter of Alcantara in St. Peter's Basilica

Sunday, October 18, 2009

"His mercy is from generation unto generations to them that fear Him." - Luke 1: 50


Detail of Madonna del Magnificat by Sandro Botticelli


    "Each of the Gospels has its own particular characteristic. If one is seeking signs of Our Lord's infinite mercy, he should especially read the Gospel of Saint Luke.
    In this Gospel we find the detailed narratives of the conversion of Magdalen, Zaccheus, and the Good Thief. We see the Good Shepherd seeking the lost sheep and carrying it on His shoulders back to the sheepfold. We see the woman lighting a lamp and looking for her drachma; we learn that this woman's joy in finding it is only a faint image of the joy of God and His Angels when a sinner converts. We also admire the goodness of the father of the prodigal son upon the return of his child, the compassion and liberality of the Good Samaritan. We see Jesus Himself, moved by the widow of Naim who was crying over the death of her son. We see His goodness when He speaks with the disciples of Emmaus after His Resurrection; He enlightens them, comforts them, then allows them to recognize Him.
    Saint Anselm says that Saint Luke the Evangelist, having previously been a physician, had devoted his efforts to relieving sicknesses of the body. After he became a disciple of the Lord, he devoted them to relieving sicknesses of the soul. And the great remedy for sickness of the soul is God's mercy, which delivers the soul of its sins. Saint Luke kept clearly in mind Mary's words, which proclaim the greatness of Divine mercy.
    This mercy consists in the benefits God has poured forth at all times and will pour forth until the end upon His faithful servants, especially the benefits of the Incarnation of the Word, the Redemption, the
Eucharist, and all the graces that derive from these sacred mysteries. This mercy is not for a time but for all times, although it is not manifested in every era with equal abundance. Saint Albert the Great says, "It is great, it is continual, it is abundant, it is sweet, it is discreet." Divine mercy is also patient; it does not allow the justice and the wrath of God to act as soon as the sinner makes himself guilty, but waits for him to return to a better disposition and do penance.
... 
    Does Our Lord not teach us that God's mercy and His perfection are one and the same thing? Listen to what He tells us in the Gospel of Saint Matthew: Be perfect as your heavenly Father is perfect . . . He who makes His sun rise on the good and the evil, and sends rain on the just and the unjust. [ St. Matthew 5: 48,45] Is it not in this goodness, which is extended to everyone, that Jesus Christ says the Father's perfection consists? Listen to Saint Luke, who relates the same teaching of the Lord in other terms: Be merciful, even as your Father is merciful. [St. Luke 6: 36]
...
    If we do not fear God, if we refuse to keep His Commandments, how will we be able to lift up our eyes to the Mother of mercy? What can Mary do for a soul in open revolt against Jesus Christ, Her Son and our Judge, a soul that refuses to bow beneath His authority and defies Him? She has fore- warned us Herself that mercy is reserved for those who fear God. Do we think Mary will approve of our iniquities? She is very willing to implore our forgiveness and obtain our return to God's favor, but She will do so only if we manifest a sincere will to revert to the good, and regret having separated from God and having offended Him. Mary has an infinite horror for sin; She can help only pure souls draw near to Him, or those who implore Her help to become pure. Let us not approach Mary if we are burdened with sin, Her mortal enemy. Or if that enemy is wound around us like a deadly serpent, let us call Mary to our help, but let it be in order to be delivered from it. Then we will have a right to Her assistance; through Her we will obtain precious graces for this life and final perseverance in view of eternity."

- Excerpts from Somme des Grandeurs de Marie, Sermons sur Ie Magnificat, Vol. VII.Abbe Z.C. Jourdai (1900)

St. Luke the Evangelist, Patron Saint of Artists!

"ST. LUKE, a physician at Antioch, and a painter, became a convert of St. Paul, and afterwards his fellow-laborer. He is best known to us as the historian of the New Testament. Though not an eye-witness of Our Lord's life, the Evangelist diligently gathered information from the lips of the apostles, and wrote, as he tells us, all things in order. The acts of the Apostles were written by this Evangelist as a sequel to his Gospel, bringing the history .of the Church down to the first imprisonment of St. Paul at Rome. The humble historian never names himself, but by his occasional use of "we" for "they" we are able to detect his presence in the scenes which he describes. We thus find that he sailed with St. Paul and Silas from Troas to Macedonia; stayed behind apparently for seven years at Philippi, and, lastly, shared the shipwreck and perils of the memorable voyage to Rome. Here his own narrative ends, but from St. Paul's Epistles we learn that St. Luke was his faithful companion to the end. He died a martyr's death some time afterwards in Achaia."
- Lives of the Saints, by Alban Butler (1894 edition)




"According to tradition he was an artist, as well as a man of letters; and with a soul alive to all the most delicate inspirations, he consecrated his pencil to the holiest use, and handed down to us the features of the Mother of God. It was an illustration worthy of the Gospel which relates to the divine Infancy; and it won for the artist a new title to the gratitude of those who never saw Jesus and Mary in the flesh. Hence St. Luke is the patron of Christian art."

- The Liturgical Year, Dom Gueranger O.S.B.

Saturday, October 17, 2009

Most Sacred Heart of Jesus, Have Mercy on Us!

"[T]he Heart of the Incarnate Word is deservedly and rightly considered the chief sign and symbol of that threefold love with which the divine Redeemer unceasingly loves His eternal Father and all mankind.
It is a symbol of that divine love which He shares with the Father and the Holy Spirit but which He, the Word made flesh, alone manifests through a weak and perishable body, since 'in Him dwells the fullness of the Godhead bodily.'
It is, besides, the symbol of that burning love which, infused into His soul, enriches the human will of Christ and enlightens and governs its acts by the most perfect knowledge derived both from the beatific vision and that which is directly infused.
And finally—and this in a more natural and direct way—it is the symbol also of sensible love, since the body of Jesus Christ, formed by the Holy Spirit, in the womb of the Virgin Mary, possesses full powers of feelings and perception, in fact, more so than any other human body.
Since, therefore, Sacred Scripture and the official teaching of the Catholic faith instruct us that all things find their complete harmony and order in the most holy soul of Jesus Christ, and that He has manifestly directed His threefold love for the securing of our redemption, it unquestionably follows that we can contemplate and honor the Heart of the divine Redeemer as a symbolic image of His love and a witness of our redemption and, at the same time, as a sort of mystical ladder by which we mount to the embrace of 'God our Savior.'"
- HAURIETIS AQUAS (On Devotion To The Sacred Heart) Pope Pius XII, May 15, 1956




ACT OF ADORATION TO THE SACRED HEART 
by St. Margaret Mary Alacoque

With all the power of my heart, I now adore Thy sovereignty, O most Sacred, Divine and Adorable Heart of Jesus, whom I wish to fear and respect with continuous attention never more to offend Thee because Thou art infinitely good. O most Sacred Heart, I love Thee and wish to love Thee above all things with all my strength and power. I detest every mortal sin and all voluntary venial sins; I hope that as we belong to Thee, who hast given birth to us on the Cross with so much pain, Thou wilt have pity on our weakness and misery and not allow us to perish.

I offer myself entirely to Thee, O Heart of love, with the intention that my whole being, my life and my sufferings may be employed in loving, honoring and glorifying Thee in time and in eternity. I love Thee, O most amiable Heart, as my sovereign good, my entire happiness and all my joy, as the sole object worthy of the love of all hearts. May my heart be reduced to cinders by the ardor and vehemence of this love, by which I renew with my whole soul all the offerings which I have made to Thee of myself. Keep me from displeasing Thee and grant me to do what is most pleasing to Thee. O Heart, Source of pure love, would that I might be all heart to Thee and all soul to adore Thee! Grant that by Thy holy grace, I may be able to love only Thee, to love in Thee and by Thee and for Thee. May my memory think only of Thee, may I have no other understanding but to know Thee, no other will or affection but to love Thee, no tongue but to praise Thee, no eye but to see Thee, no hands but to serve Thee, no feet but to seek Thee, in order that I may be able one day to love Thee without fear of losing Thee for all eternity. Amen.

St. Margaret Mary Alocoque, Patron of Devotees of the Sacred Heart

"MARGARET MARY was born at Terreau in Burgundy, on the 22d July, 1647. During her infancy she showed a wonderfully sensitive horror of the very idea of sin. In 1671 she entered the Order of the Visitation, at Paray-le-Monial, and was professed the following year. After purifying her by many trials, Jesus appeared to her in numerous visions, displaying to her His Sacred Heart, sometimes burning as a furnace, and sometimes torn and bleeding on account of the coldness and sins of men. In. 1675 the great revelation was made to her that she, in union with Father de la Colombière, of the Society of Jesus, was to be the chief instrument for instituting the feast of the Sacred Heart, and for spreading that devotion throughout the world. She died on the 17th October, 1690.
Reflection.—Love for the Sacred Heart especially honors the Incarnation, and makes the soul grow rapidly in humility, generosity, patience, and union with its Beloved."
- Lives of the Saints, by Alban Butler (1894 edition)




In one of her visions of Christ, St. Margaret Mary received 12 promises for those devoted to to the Sacred Heart of Jesus:
  1. I will give them all the graces necessary for their state of life.
  2. I will establish peace in their families.
  3. I will console them in all their troubles.
  4. They shall find in My Heart an assured refuge during life and especially at the hour of their death.
  5. I will pour abundant blessings on all their undertakings.
  6. Sinners shall find in My Heart the source of an infinite ocean of mercy.
  7. Tepid souls shall become fervent.
  8. Fervent souls shall speedily rise to great perfection.
  9. I will bless the homes where an image of My Heart shall be exposed and honored.
  10. I will give to priests the power of touching the most hardened hearts.
  11. Those who propagate this devotion shall have their names written in My Heart, never to be effaced.
  12. The all-powerful love of My Heart will grant to all those who shall receive Communion on the First Friday of nine consecutive months the grace of final repentance; they shall not die under my displeasure, nor without receiving their Sacraments; My heart shall be their assured refuge at that last hour.

Thursday, October 15, 2009

Celebrating a great feast for Carmel!

JMJT
Jesus+Mary+Joseph+Teresa


"We shall never learn to know ourselves except by endeavoring to know God; for, beholding His greatness, we realize our own littleness; His purity shows us our foulness; and by meditating upon His humility we find how very far we are from being humble."
 - St. Teresa of Avila


St. Teresa was born on March 28, 1515.  At the age of 20, she joined the Carmelite Convent of the Incarnation in Avila.  In 1562, St. Teresa founded the Convent of St. Joseph where she proceeded to begin the reform of the Carmelite order.  For this reason, St. Teresa and St. John of the Cross are known as the founders of the Discalced Carmelites.  Before her death in 1582, St. Teresa founded 32 convents throughout Spain.
St.Teresa was blessed with mystical experiences including visions of Our Savior and a piercing of her heart by an angel.  These mystical experiences led her to a profound knowledge of the Divine for which she was named a Doctor of the Church.


"Let nothing disturb you; Let nothing frighten you. All things are passing. God never changes. Patience obtains all things. Nothing is wanting to him who possesses God. God alone suffices."
- St. Teresa of Avila

St. Teresa, pray for us!



Some excellent reading: 
The Life of Teresa of Jesus (Autobiography)
The Interior Castle by St. Teresa of Avila