The Glory of the Soldier

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Part I:

Part II:




Part III

The True Spirit of Assisi May Surprise

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Let us consider the following words of St. Francis of Assisi in light of the false ecumenism that is overshadowing the Church in these our days:

"Also those are doomed who see the
Sacrament of the Body of Christ, which is consecrated with the words of
the Lord on the altar and by the hand of the priest in the form of
bread and wine, but do not see in it the Spirit and Divinity and have
not believed that it really is Our Lord Jesus Christ’s most holy Body
and Blood” (Admonitio prima de Corpore Christi (Quaracchi edition, p. 4))

Saint Francis of Assisi was firmly committed to the truth that “outside the Catholic Church, there is no salvation.” He was not an apostle of Gaudium et spes dialogue. He was an apostle of Christ who preached the Gospel,

1. for the salvation of those souls who were already Catholic, but had fallen away from the Gospel ideal, and

2. for the salvation of infidels and non-believers, whom he knew would be lost if they did not embrace Christ and His one true Catholic Church.

His biographer, Fr. Cuthbert, OSFC, wrote in 1916 that Saint Francis was “apt to be impatient with meddlers and heretics to the end” (Cuthbert, Life of Saint Francis of Assisi )

In fact, Saint Francis spoke harsh words about those who do not accept Catholic truth. He did not speak in vague terms about the “seeds of truth found in all religions" or as “an invitation to dialogue between the great monotheistic religions in the service of the human family”* (*This is a direct quote from Pope John Paul II. See “On Pilgrimage to Mt. Sinai,” Origins, March 9, 2000. Regarding John Paul II’s disappointing commitment to ecumenical novelties, Fr. Joseph de Sainte Marie, who was a theologian and loyal son of the Pope, emitted the broken-hearted lament and warning: “In our day, and it is one of the most obvious signs of the extraordinarily abnormal character of the current state of the Church, it is very often the case that the acts of the Holy See demand of us prudence and discernment” -- from A propos, Isle of Skye, Scotland)

Saint Francis vs. Islam

Around 1219, after a General Chapter of the Order, Saint Francis decided to undertake a mission to the Muhammadans in Egypt, where also there was a Crusade being fought.

During this time, Francis stayed with the Christian army, and then crossed over to the Moslem lines. Once outside the Christian lines, he was seized by Moslem soldiers. Francis told the soldiers that he wanted to preach Christ to the Sultan, who allowed him into the camp.

When brought to the Sultan, Francis said, “I am sent by the Most High God, to show you and your people the way of salvation by announcing to you the truths of the Gospel” (Lives of Saints, “Saint Francis of Assisi” ). And when Saint Francis preached, the Sultan felt himself very much drawn to Francis and to the power of his words. So much so, that he invited Francis to stay with him. 

“Willingly,” Francis replied, “if you and your people will be converted to Christ.” (Cuthbert, Life of St. Francis )

Francis then proposed his famous challenge. He said:

“If you yet waver between Christ and Mohammed, order a fire kindled and I will go into it with your priests that you may see which is the true Faith” (Lives of Saints, John J. Crawley & Co. ).

The Sultan was not willing to permit this trial by fire, so Francis requested permission to leave. And the Sultan gave orders that Francis be conducted back to his camp with courtesy.

While this was going on in Egypt, there were five firebrand Franciscan Friars kicking up so much dust in Muslim Morocco that all five of them would be put to death. Their names were Brothers Berardo, Ortho, Pietro, Accurso and Aduto.

First they went to Spain, to Moslem Seville. And because they tried to preach the Gospel there, they were scourged, imprisoned and expelled from that kingdom. Then they went over to Muslim Morocco in an attempt to convert the infidels. When they arrived, these Friars did more than just preach in the streets. They marched right into a mosque and denounced Mohammed from inside the mosque (Cuthbert, Life,).

The Friars were seized, imprisoned and scourged, but that did not temper their zeal. While in prison, they tried repeatedly to convert the jailers.

The rulers of Morocco were trying to find a diplomatic way out of this, so they arranged that these imperious Friars be sent out of the country.

And how did the five Franciscans respond?

Father Cuthbert relates:

“But the five Friars knew nothing of diplomacy and had not the temper to live and let live. Mohammed was, in their eyes, the enemy of Christ, and the souls of this people were rightful spoils for their Divine Redeemer. To go back upon their mission would be a traitorous backsliding from their fealty to their Savior.”  

At the first opportunity, these wiry Franciscans gave their jail-keepers the slip. Immediately, they returned to the city, and there they were again, in front of the mosque appealing to the infidels to renounce Mohammed and accept Christ.

They were seized, cast into jail and tortured. While they were on the rack, the jailers promised the Friars that their lives would be spared and they would be given gifts, if they would deny Christ and accept Mohammed.

The Friars responded by uttering the praises of Our Lord, and urged the torturers to renounce Mohammed and accept Jesus Christ.

The Muhammadans answered by beheading each Friar, and casting their bodies outside the walls to be the food of dogs. A Portuguese dignitary arranged a stealth operation to have their bodies rescued. They were taken to Portugal, and with great reverence they were laid in the Church of the Canons Regular (Augustinian) in Coimbra.

Among all the people who flocked to pray to and honor the martyred Franciscans, there was a young Augustinian Canon who was enraptured by the zeal and love of Christ that burned in these Friars. He sought out the local Franciscans and begged to be admitted to the Order.

That young Augustinian, who became Franciscan, is now known to us as Saint Anthony of Padua, the Miracle Worker, whom Catholics honor with the title the Hammer of Heretics.

And as for Saint Francis: What did he think of these five Friars who marched into a mosque and denounced Mohammed from within the Muslim’s own holy place? Who urged Moslems for their own salvation not to follow the false prophet, Mohammed? Did Saint Francis organize on the following March 12 a grand apology for the insensitivity of his friars for not understanding that the “Moslems, together with us, worship the same God”?

No! Francis cried out in a transport of gratitude to Heaven, “Now I can truly say I have five brothers”.

This is the true spirit of Assisi!

April 12 - St. Teresa of the Andes

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St. Teresa of the Andes, pray for us!

Saint Teresa of the Andes, Teresa de Jesús "de los Andes," (July 13, 1900 – April 12, 1920) was a Chilean nun canonized as a saint by the Roman Catholic Church.

She was born Juana Fernández del Solar in Santiago, Chile: her nickname was "Juanita". She was the daughter of an upper class family. Early in her life she read an autobiography of the French Saint Thérèse de Lisieux; the experience had a profound effect on Juanita's already pious character, coming to the realization she wanted to serve God.

Juanita was inspired after having read about St. Therese of Lisiuex, the French saint who died young, and who is also known as St. Therese of the Child Jesus, or "The Little Flower".  Juanita wanted so much to love and serve and please God, that she wished for no one else to take hold of her heart ever in her life but Jesus.  Before her first Holy Communion, she strived to perfectly love Jesus and his Holy Will because she wanted to be worthy to receive him.  Juanita was given the mystical gift by God of locutions* (*one must never ask for such a gift, as the saints warn, because when we are not humble and ask for such a gift, as God can give us graces without such charisms and mystical experiences, we will be opening ourselves up to be deceived by an evil spirit. Even the saints say it is easy to be tricked even for the most pious soul).  Locutions are when Jesus speaks to a soul by sets of ideas, thoughts or visions from God.  These she started receiving after having received her first Holy Communion.  She soon realized that she wanted to become a religious after being so inspired to live for and love only Jesus.  Also, very early on, she understood that she would die young.

In 1919, at age 19, Juanita became a Discalced Carmelite novice and took the name Teresa. Toward the end of her short life, Teresa began an apostolate of letter-writing, sharing her thoughts on the spiritual life with many people. Still aged 19 she contracted typhus and made her religious profession. She died April 12, 1920 during Holy Week. She was three months short of her 20th birthday, and had yet 6 months to complete her canonical novitiate and to be legally able to make her religious vows, nevertheless she was allowed to profess the vows 'in articulo mortis'. She died as a Discalced Carmelite nun.

Teresa remains popular with the estimated 100,000 pilgrims who visit each year the shrine where her remains are venerated in the Sanctuary of Auco-Rinconada in the township of Los Andes; 60 miles from Santiago. She is Chile's first saint, and is specially popular among females and younger people.

During the early 90's, the popular telenovela actress Paulina Urrutia (Culture Minister in Chile since 2006), played Teresa in a television miniseries for the TVN Chile network. This became one of her most popular roles, to the point that people asked her in the streets to bless them.

Teresa was beatified by Pope John Paul II in Santiago de Chile on April 3, 1987. Luis, one of her siblings, was present at her beatification. He was the last direct relative of hers still alive in those years.

She is the first Discalced Carmelite Nun to become a Saint outside the boundaries of Europe and the fifth "Saint Teresa", together with Saints Teresa of Avila, Florence, Benedicta of the Cross and Therese of Lisieux.

Some of the above comments were taken from Wikipedia.

 


I would also like to add that there is a wonderful letter on this blog here:
The Carmelite Blogger

This is by a young girl who I saw on YouTube about a year or so ago, and felt she had a Carmelite vocation.  I wrote to her and she immediately wrote back.  We wrote for a little bit because I was easily convinced that she had a charism for this order and would be happy in a traditional Carmelite convent that prayed the Latin Carmelite liturgy.  Good news!  She's finding her way to Carmel!   I just hope she remembers me in her prayers!  Something tells me that she will remember all her "YouTube friends".  :-)  

Please pray that she will always seek to do the Holy Will of God, and that in this she becomes a saint.
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St. Peter of Verona

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St. Peter Martyr enjoins the onlooker to silence. by Fra Angelico

Click here for: Dominican Central Province's Article on St. Peter of Verona, a.k.a. St. Peter Martyr

The following is a New Advent entry on St. Peter of Verona:

Born at Verona, 1206; died near Milan, 6 April, 1252. His parents were adherents of the Manichæan heresy, which still survived in northern Italy in the thirteenth century. Sent to a Catholic school, and later to the University of Bologna, he there met St. Dominic, and entered the Order of the Friars Preachers. Such were his virtues, severity of life and doctrine, talent for preaching, and zeal for the Faith, that Gregory IX made him general inquisitor, and his superiors destined him to combat the Manichæanerrors. In that capacity he evangelized nearly the whole of Italy, preaching in Rome, Florence, Bologna, Genoa, and Como.Crowds came to meet him and followed him wherever he went; and conversions were numerous. He never failed to denounce the vices and errors of Catholics who confessed the Faith by words, but in deeds denied it. The Manichæans did all they could to compel the inquisitor to cease from preaching against their errors and propaganda. Persecutions, calumnies, threats, nothing was left untried.

When returning from Como to Milan, he met a certain Carino who with some other Manichæans had plotted to murder him. The assassin struck him with an axe on the head with such violence, that the holy man fell half dead. Rising to his knees he recited the first article of the Symbol of the Apostles, and offering his blood as a sacrifice to God he dipped his fingers in it and wrote on the ground the words: "Credo in Deum". The murderer then pierced his heart. The body was carried to Milan and laid in thechurch of St. Eustorgio, where a magnificent mausoleum, the work of Balduccio Pisano, was erected to his memory. He wrought many miracles when living, but they were even more numerous after his martyrdom, so that Innocent IV canonized him on 25 March, 1253.

http://en.wikipedia.org/wiki/Peter_of_Verona

Saint Peter Martyr, pray for us.+

I wanted to just add that on his feast day, priests can bestow blessings on water invoking St. Peter Martyr, although, I am not sure of the particular form for this blessing, and it may involve also a relic of his.  The holy water is then referred to as, "St. Peter Martyr Water".  Also, there is a traditional blessing on small wooden crosses that one could make from all natural materials even just found outside, such as small twigs and twine.  Again, however, I am unaware of the form and rubrics and it may also require a St. Peter Martyr relic.  These are used for protection around the home, very much like palm crosses or St. Benedict medals, placed at the furthest corners of a residence (either/or both inside and outside).  This blessing can also be in addition to something with another but different blessing, such as to palm crosses.

Antiphon for Divine Office on Feast of St. Joseph

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Feast of St. Joseph, March 19
This is the antiphon for the 1st Class Feast of St. Joseph, March 19.  Each phrase is a wonderful meditation on the Christ child and the life of his foster father, St. Joseph.  It is sung in the liturgy of the Divine Office and is said by the priest before the liturgy of the Holy Sacrifice of the Mass on that day, both in the Roman Catholic Rite.  This is a very ancient Gregorian hymn.  
The video below is not a great rendition, but I could not find any other audios of this on the internet for years, and wanted there to be one out there for those who wished to learn it.

My favorite aspects of this meditation is the fact that the more you consider these phrases, the more deeply your heart becomes convicted of the holiness of the man chosen by God to be the foster father of God the Son.   We should consider the honor that God has given to St. Joseph, who preserved himself in perfect purity of heart, body and therefore, of soul, even while he was conceived in concupiscence.  St. Joseph was able to meet the duties of his state chosen for him by God in as magnificent a fashion as the very magnificence of his state.  We can each strive to imitate St. Joseph by being attentive to the presence of Christ in our hearts in our daily lives, as we bear witness by our actions in how we protect the sanctity of Christ, His Bride the Church, the Sacraments and life itself, especially that life made in God's own image.


We can be a small imitation of Joseph when:

• We 'hear' God in the Word of God.
• We 'see' God in the Holy Eucharist.
• We 'embrace' God in our hearts by holy obedience and diligence to our work and duties of state.
• We 'kiss' God by charity of reverence to holy reverence to Him and all things belonging to Him, and by loving our neighbor for love of Him.
• We 'clothe' Christ by protecting our own purity (through temperance) and to the degree that we are able, guarding the purity of others (through modesty).
• We 'guard' Christ by knowing his teachings that have been handed down by him to and through the apostles and defending the teachings of His Holy Bride.  Also, we guard him by honoring him in the Most Blessed Sacrament through reverence in our deportment and worship, and by making everything we do ordered to him that we may receive him worthily.

The 7 Sorrows and 7 Joys of St. Joseph

• The doubt of Saint Joseph (Matthew 1:19) and the Message of the Angel (Matthew 1:20)
• The poverty of Jesus' birth (Luke 2:7) and the Birth itself (Luke 2:7)
• The Circumcision (Luke 2:21) and the Holy Name of Jesus (Matthew 1:25)
• The prophecy of Simeon that many would be lost (Luke 2:34) and his prophecy that many would rise (Luke 2:34)
• The flight into Egypt (Matthew 2:14) and the Overthrow of idols (Isaias 19:1
• The return from Egypt (Matthew 2:22) and Life with Mary and Jesus (Luke 2:39)
• The loss of the Child Jesus (Luke 2:45) and Finding Jesus in the Temple (Luke 2:46)

St. Maximilian Kolbe

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Example of the Greatness of This Mother's Love

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Taken from "The Glories of Mary", by St. Alphonsus Ligouri

Chapter I, Section IV

The Greatness of the love
which this Mother bears for us

EXAMPLE

Father Auriemma (Aff. Scamb. p. 2, c. 8) relates that there was a certain poor shepherdess, whose sole delight was to go to a little chapel of our Blessed Lady, situated on a mountain, and there, whilst her flocks were browsing, she conversed with her dear Mother and rendered honor to her. Seeing that the little image of Mary (which was carved in relief) was unadorned, she set to work to make her a mantle. One day, having gathered a few flowers in the fields, she made a garland, and climbing on the altar of the little chapel, placed it on the head of the image, saying, "My Mother, I would place a crown of gold and precious stones on thy brow, but, as I am poor, receive this crown of flowers, and accept it as a mark of the love that I bear thee." With this and other acts of homage, the pious maiden always endeavored to serve and honor our beloved Lady. But let us now see how the good Mother on her part recompensed the visits and the affection of her child. The latter fell ill, and was at the point of death. It so happened that two religious were passing that way, and, fatigued with their journey, sat down under a tree to rest: one fell asleep, and the other remained awake; but both had the same vision. They saw a multitude of most beautiful young women, and amongst these was one who in beauty and majesty far surpassed them all. One of the religious addressed himself to her: "Lady, who art thou, and where art thou going by these rugged ways?" "I am," she replied, "the Mother of God, and am going with these holy virgins to a neighboring cottage to visit a dying shepherdess who has so often visited me." Having said these words, all disappeared. At once these two good servants of God said, "Let us go also to see her." They immediately started, and having found the cottage of the dying virgin, they entered it and found her stretched on a little straw. They saluted her, and she said, "Brothers, ask our Lord to let you see the company that is assisting me." They immediately knelt, and saw Mary by the side of the dying girl, holding a crown in her hand and consoling her. All at once the virgins began to sing, and at the sound of this sweet harmony her blessed soul left her body. Mary placed the crown on her head, and taking her soul, led it with her to Paradise. (This account bears much resemblance to the account of the circumstances of the life and death of St. Germaine Cousin, deceased in 1601 at Pibrac, near Toulouse, aged about twenty two years, beatified May 7, 1854, canonized June 29, 1867.—ED.)

Prayer

O Lady, O ravished of hearts! ("O Domina, quae rapis corda.") I will exclaim with St. Bonaventure: "Lady, who with the love and favor thou showest thy servants dost ravish their hearts, ravish also my miserable heart, which desires ardently to love thee. Thou, my Mother, hast enamoured a God with thy beauty, and drawn him from heaven into thy chaste womb; and shall I live without loving thee? "No, I will say to thee with one of thy most loving sons, John Berchmans of the Society of Jesus, I will never rest until I am certain of having obtained thy love; but a constant and tender love towards thee, my Mother, who hast loved me with so much tenderness" ("Nunquam quiescam, donec habuero tenerum amorem erga Matrem meam, Mariam"), even when I was ungrateful towards thee. And what should I now be, O Mary, if thou hadst not obtained so many mercies for me? Since, then, thou didst love me so much when I loved thee not, how much more may I not now hope from thee, now that I love thee? I love thee, O my Mother, and I would that I had a heart to love thee in place of all those unfortunate creatures who love thee not. I would that I could speak with a thousand tongues, that all might know thy greatness, thy holiness, thy mercy, and the love with which thou lovest all who love thee. Had I riches, I would employ them all for thy honor. Had I subjects, I would make them all thy lovers. In fine, if the occasion presented itself I would lay down my life for thy glory. I love thee, then, O my Mother; but at the same time I fear that I do not love thee as I ought; for I hear that love makes lovers like the person loved. If, then, I see myself so unlike thee, it is a mark that I do not love thee. Thou art so pure, and I defiled with many sins; thou so humble, and I so proud; thou so holy, and I so wicked. This, then, is what thou hast to do, O Mary; since thou lovest me, make me like thee. Thou hast all power to change hearts; take, then, mine and change it. Show the world what thou canst, do for those who love thee. Make me a saint; make me thy worthy child. This is my hope.

Mary is the Mother of Penitent Sinners

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Taken from, "The Glories of Mary", by St. Alphonsus Ligouri

Chapter I, Section IV

Mary is the Mother of penitent Sinners.

Our Blessed Lady told St. Bridget that she was the mother not only of the just and innocent, but also of sinners, provided they were willing to repent ("Ego sum Quasi Mater omnium peccatorum se volentium emendare."—Rev. 1. iv. c. 138). O how prompt does a sinner (desirous of amendment, and who flies to her feet) find this good mother to embrace and help him, far more so than any earthly mother! St. Gregory VII wrote in this sense to the princess Matilda, saying: "Resolve to sin no more, and I promise that undoubtedly thou wilt find Mary more ready to love thee than any earthly mother" ("Pone finem in-voluntate peccandi, et invenies Mariam, indubitanter promitto, promptiorem carnali matre in tui dilectione."—Lib. i. ep. 47).

But whoever aspires to be a child of this great mother, must first abandon sin, and then may hope to be accepted as such. Richard of St. Laurence, on the words of Proverbs, up rose her children ("Surrexerunt filii ejus."—Prov. xxxi. 28.), remarks that the words "up rose" come first, and then the word "children," to show that no one can be a child of Mary without first endeavoring to rise from the fault into which he has fallen; for he who is in mortal sin is not worthy to be called the son of such a mother ("Nec dignus est, qui in mortali peccato est, vocari filius tantae Matris."—De Laud. B. V. lib. ii. p. 5). And St. Peter Chrysologus says that he who acts in a different manner from Mary, declares thereby that he will not be her son. "He who does not the works of his mother, abjures his lineage" ("Qui genitoris opera non facit, negat genus."—Serm. 123). Mary humble, and he proud; Mary pure, and he wicked; Mary full of love, and he hating his neighbor. He gives thereby proof that he is not, and will not be, the son of his holy Mother. The sons of Mary, says Richard of St. Laurence, are her imitators, and this chiefly in three things; in "chastity, liberality, and humility; and also in meekness, mercy, and such like" ("Filii Mariae, imitators ejus in castitate, humilitate, mansuetudine, misericordia.—Loco cit).

Whilst disgusting her by a wicked life, who would dare even to wish to be the child of Mary? A certain sinner once said to Mary, "Show thyself a Mother;" but the Blessed Virgin replied, "Show thyself a son" ("Monstra te esse matrem . . . Monstra te esse filium."—Aur. Aff. Scamb. p. 3, c. 12). Another invoked the divine Mother, calling her the Mother of mercy, and she answered: "You sinners, when you want my help, call me Mother of mercy, and at the same time do not cease by your sins to make me a Mother of sorrows and anguish" (Pelb. Stell. 1. xii. p. ult. c. 7). He is cursed of God, says Ecclesiasticus, that angereth his mother ("Maledictus a Deo, qui exasperate matrem."—Ecclus. iii. 18). "That is Mary" ("Matrem, id est Mariam"—De Laud. B. M. l. 2, p. 1), says Richard of St. Laurence. God curses those who by their wicked life, and still more by their obstinacy in sin, afflict this tender mother.

I say, by their obstinacy; for if a sinner, though he may not as yet have given up his sin, endeavors to do so, and for this purpose seeks the help of Mary, this good mother will not fail to assist him, and make him recover the grace of God. And this is precisely what St. Bridget heard one day from the lips of Jesus Christ, who, speaking to his mother, said, "Thou assistest him who endeavors to return to God, and thy consolations are never wanting to any one" ("Conanti surgere ad Deum tribuis auxilium, et neminem reliquis vacuum a consolatione tua"—Rev. 1. 4, c. 19). So long, then, as a sinner is obstinate, Mary cannot love him; but if he (finding himself chained by some passion which keeps him a slave of hell) recommends himself to the Blessed Virgin, and implores her, with confidence and perseverance, to withdraw him from the state of sin in which he is, there can be no doubt but this good mother will extend her powerful hand to him, will deliver him from his chains, and lead him to a state of salvation.

The doctrine that all prayers and works performed in a state of sin are sins was condemned as heretical by the sacred Council of Trent (Sess. vi. can. 7). St. Bernard says (De Div. s. 81), that although prayer in the mouth of a sinner is devoid of beauty, as it is unaccompanied with charity, nevertheless it is useful, and obtains grace to abandon sin; for, as St. Thomas teaches (2. 2, q. 178, a. 2.), the prayer of a sinner, though without merit, is an act which obtains the grace of forgiveness, since the power of impetration is founded not on the merits of him who asks, but on the divine goodness, and the merits and promises of Jesus Christ, who has said, Every one that asketh, receiveth ("Omnis enim qui petit, accipit."—Luke, xi. 10). The same thing must be said of prayers offered to the divine mother. "If he who prays," says St. Anselm, "does not merit to be heard, the merits of the mother, to whom he recommends himself, will intercede effectually" ("Si merita invocantis non merentur, merita tamen Matris intercedunt, ut exaudiatur."—De Excell. Virg. c. 6).

Therefore, St. Bernard exhorts all sinners to have recourse to Mary, invoking her with great confidence; for though the sinner does not himself merit the graces which he asks, yet he receives them, because this Blessed Virgin asks and obtains them from God, on account of her own merits. These are his words, addressing a sinner: "Because thou wast unworthy to receive the grace thyself, it was given to Mary, in order that, through her, thou mightest receive all" ("Quia indignus eras, cui donaretur, datum est Mariae, ut per illam acciperes quidquid haberes."—In Virg. Nat. s. 3). "If a mother," continues the same saint, "knew that her two sons bore a mortal enmity to each other, and that each plotted against the other's life, would she not exert herself to her utmost in order to reconcile them? This would be the duty of a good mother. And thus it is," the saint goes on to say, "that Mary acts; for she is the mother of Jesus, and the mother of men. When she sees a sinner at enmity with Jesus Christ, she cannot endure it, and does all in her power to make peace between them. O happy Mary, thou art the Mother of the criminal, and the Mother of the judge; and being the Mother of both, they are thy children, and thou canst not endure discords amongst them" ("O Maria! tu Mater rei, tu Mater judicis: cum sis Mater utriusque, discordias inter tuos filios nequis sustinere."—Ap. S. Bonav. Spec. B. V. lect. 3).

This most benign Lady only requires that the sinner should recommend himself to her, and purpose amendment. When Mary sees a sinner at her feet, imploring her mercy, she does not consider the crimes with which he is loaded, but the intention with which he comes; and if this is good, even should he have committed all possible sins, the most loving mother embraces him, and does not disdain to heal the wounds of his soul; for she is not only called the Mother of Mercy, but is so truly and indeed, and shows herself such by the love and tenderness with which she assists us all. And this is precisely what the Blessed Virgin herself said to St. Bridget: "However much a man sins, I am ready immediately to receive him when he repents; nor do I pay attention to the number of his sins, but only to the intention with which he comes: I do not disdain to anoint and heal his wounds; for I am called, and truly am, the Mother of Mercy" ("Quantumcumque homo peccet, si ex vera emendatione ad me reverses fuerit, statim parata sum recipere revertentem; nec attendo quantum peccaverit, sed cum quail voluntate venit; nam non dedignor ungere et sanare plagas ejus, (quia) vocor (et vere sum) Mater misericortiae."—Rev. l. 2, c. 23.—l. 6, c. 117).

Mary is the mother of sinners who wish to repent, and as a mother she cannot do otherwise than compassionate them; nay more, she seems to feel the miseries of her poor children as if they were her own. When the Canaanitish woman begged our Lord to deliver her daughter from the devil who possessed her, she said, Have mercy on me, O Lord, thou Son of David, my daughter is grievously troubled by a devil ("Miserere mei, Domine, Fili David! filia mea male a daemonio vexatur."—Matt. xv. 22). But since the daughter, and not the mother, was tormented, she should rather have said, "Lord, take compassion on my daughter:" and not, Have mercy on me; but no, she said, "Have mercy on me," and she was right; for the sufferings of children are felt by their mother as if they were their own. And it is precisely thus, says Richard of St. Laurence, that Mary prays to God when she recommends a sinner to him who has had recourse to her; she cries out for the sinful soul, "Have mercy on me!" "My Lord," she seems to say, "this poor soul that is in sin is my daughter, and therefore, pity not so much her as me, who am her mother" ("Maria clamat pro peccatorice anima: Miserere mei."—De Laud. B. M. l. 6).

Would that all sinners had recourse to this sweet mother! for then certainly all would be pardoned by God. "O Mary," exclaims St. Bonaventure in rapturous astonishment, "thou embracest with maternal affection a sinner despised by the whole world, nor dost thou leave him until thou has reconciled the poor creature with his judge" ("O Maria! peccatorem toti mundo despectum materno affectu complecteris; nec deseris, quousque horrendo Judici miserum reconcilies."—In Spec. B. V. lect. 5); meaning that the sinner, whilst in the state of sin, is hated and loathed by all, even by inanimate creatures; fire, air, and earth would chastise him, and avenge the honor of their outraged Lord. But if this unhappy creature flies to Mary, will Mary reject him? Oh, no: provided he goes to her for help, and in order to amend, she will embrace him with the affection of a mother, and will not let him go, until, by her powerful intercession, she has reconciled him with God, and reinstated him in grace.

In the second book of Kings (2 Kings, xiv. 5), we read that a wise woman Thecua addressed King David in the following words: "My lord, I had two sons, and for my misfortune, one killed the other; so that I have now lost one, and justice demands the other, the only one that is left, take compassion on a poor mother, and let me not be thus deprived of both." David, moved with compassion towards the mother, declared that the delinquent should be set at liberty and restored to her. Mary seems to say the same thing when God is indignant against a sinner who has recommended himself to her. "My God," she says, "I had two sons, Jesus and man; man took the life of my Jesus on the cross, and now Thy justice would condemn the guilty one. O Lord, my Jesus is already dead, have pity on me, and if I have lost the one, do not make me lose the other also."

Most certainly God will not condemn those sinners who have recourse to Mary, and for whom she prays, since he himself commended them to her as her children. The devout Lanspergius supposes our Lord speaking in the following terms: "I recommended all, but especially sinners, to Mary, as her children, and therefore is she so diligent and so careful in the exercise of her office, that she allows none of those committed to her charge, and especially those who invoke her, to perish; but as far as she can, brings all to me" ("Mariae . . . peccatores in filios commendavi; . . . propterea adeo est sedula, ut, officio suo satisfaciens, neminem eorum, quantum in se est, qui sibi commissi sunt, praecipue se invocantium, perire sinat, sed, quantum valet, omnes mihi reducat"—Alloq. l. 1, p. 4, can. 12). "And who can ever tell," says the devout Blosius, "the goodness, the mercy, the compassion, the love, the benignity, the clemency, the fidelity, the benevolence, the charity, of this Virgin Mother towards men? It is such that no words can express it" ("Hujus Matris bonitas, misericordia, fidelitas, charitas erga hominess, tanta est, ut nullis verbis explicari posit"—Sacell. An. p. 3, c. 5).

"Let us, then," says St. Bernard, "cast ourselves at the feet of this good mother, and embracing them, let us not depart until she blesses us, and thus accepts us for her children" ("Beatis illius pedibus provolvamur; teneamus eam, nec dimittamus, donec benedixerit nobis"—In Sign. magn). And who can ever doubt the compassion of this mother? St. Bonaventure used to say; "Even should she take my life, I would still hope in her; and, full of confidence, would desire to die before her image, and be certain of salvation." And thus should each sinner address her when he has recourse to this compassionate Mother; he should say:

"My Lady and Mother, on account of my sins I deserve that thou shouldst reject me, and even that thou shouldst thyself chastise me according to my deserts; but shouldst thou reject me, or even take my life, I will still trust in thee, and hope with a firm hope that thou wilt save me. In thee is all my confidence; only grant me the consolation of dying before thy picture, recommending myself to thy mercy, then I am convinced that I shall not be lost, but that I shall go and praise thee in heaven, in company with so many of thy servants who left this world calling on thee for help, and have all been saved by thy powerful intercession" ("Etiamsi occiderit me, sperabo in eam; et totus confidens, juxta ejus imaginem mori desidero, et salvus ero"—Paciucchelli, In Ps. 86, exc. 3). Read the following example, and then say if any sinner can doubt of the mercy and love this good mother.

EXAMPLE

A noble youth named Eskil was sent by the prince, his father, to Hildesheim, a city of Saxony, to study; but he gave himself up to a disorderly life. He afterwards fell so dangerously ill that he received Extreme Unction. While in this state he had a vision: he found himself shut up in a fiery furnace, and believed himself already in hell; but he then seemed to escape from it by a hole, and took refuge in a great palace, in an apartment of which he saw the most Blessed Virgin Mary, who said to him: "Presumptuous man that thou art, dost thou dare to appear before me? Depart hence, and go to that fire which thou hast deserved." The young man then besought the Blessed Virgin to have mercy on him; and then addressed himself to some persons who were there present, and entreated them to recommend him to Mary. They did so, and the divine Mother replied, "But you do not know the wicked life which he leads, and that he does not even deign to salute me with a Hail Mary." His advocates replied: "But, lady, he will change his life"; and the young man added, "Yes, I promise in good earnest to amend, and I will be thy devout client." The Blessed Virgin's anger was then appeased, and she said to him, "Well, I accept thy promise; be faithful to me, and meanwhile, with my blessing, be delivered from death and hell." With these words the vision disappeared. Eskil returned to himself, and, blessing Mary, related to others the grace which he had received: and from that time he led a holy life, always preserving great devotion to our Blessed Lady. He became archbishop of Lunden in Sweden, where he converted many to the faith. Towards the end of his life, on account of his age, he renounced his archbishopric, and became a monk in Clairvaux, where he lived for four years, and died a holy death. Hence he is numbered by some authors amongst the Cistercian saints (Manriquez, Ann. Cisterc. 1151, c. 13; 1181, c 2).

Prayer

O my sovereign Queen and worthy Mother of my God, most holy Mary; I seeing myself, as I do, so despicable and loaded with so many sins, ought not to presume to call thee Mother, or even to approach thee; yet I will not allow my miseries to deprive me of the consolation and confidence that I feel in calling thee mother; I know well that I deserve that thou shouldst reject me; but I beseech thee to remember all that thy Son Jesus has endured for me, and then reject me if thou canst. I am a wretched sinner, who, more than all others, have despised the infinite majesty of God: but the evil is done. To thee have I recourse; thou canst help me; my Mother, help me. Say not that thou canst not do so; for I know that thou art all-powerful, and that thou obtainest whatever thou desirest of God; and if thou sayest that thou wilt not help me, tell me at least to whom I can apply in this my so great misfortune. "Either pity me," will I say with the devout St. Anselm, "O my Jesus, and forgive me, and do thou pity me, my Mother Mary, by interceding for me, or at least tell me to whom I can have recourse, who is more compassionate, or in whom I can have greater confidence than in thee" ("Aut miseremini miseri, tu parcendo, tu interveniendo; aut ostendite, ad quos tutius fugiam misericordiores; et monstrate, in quibus certius confidam potentiores"—Orat. 50).

Thoughts on the Vigil of the Queenship of Mary

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Mother Angelica remarked on an episode of "Mother Angelica Live" back in 1999, that Jesus's public ministry began with the Blessed Virgin Mother's "second fiat".   Our Lord, addressing his mother lovingly with, "woman", as an allusion to what was written in Genesis ("I will put enmities between thee and the woman, and thy seed and her seed: she shall crush thy head, and thou shalt lie in wait for her heel." Gen. 3:15) and what was to be written yet in Revelation ("And a great sign appeared in heaven: A woman clothed with the sun, and the moon under her feet, and on her head a crown of twelve stars... " Revelation 12:1) he asks her what was this to him since his time for public ministry had not yet come.  The Blessed Virgin Mother's response was prompt, knowing that her son was saying, "my ministry does not come until you give your second fiat."  She immediately then tells the servants, "Do whatever he tells you."  She KNEW that Jesus would make the wine from a miracle, but that he would require faithful servants, as she knew that her first fiat was required by God the Father to bring God the Son to take flesh.  The Blessed Mother knew that obedience to God is the condition God requires for in making "new wine" from old wine skins.  When we become of the age of reason, we then have the responsibility of chosing God's Will.  The Blessed Mother's first fiat was to the Holy Ghost, who espoused her after she gave her word that she would accept whatever was the holy Will of God.  God the Father chose Mary to bring about the physical manifestation of His love, that is Jesus Christ, through her espousal to the Holy Ghost.   This is the reason it is fitting to celebrate the QUEENSHIP OF THE BLESSED VIRGIN soon after the Solemnity of the Most Holy Trinity.    There is no greater queen than the one who is most intimately connected to the Most Holy Trinity, since she has power given to her by God by her submission to Him, and because He chose her out of all His creation for this role.

Majestic Queen of Heaven and Mistress of the Angels, thou didst receive from God the power and commission to crush to head of Satan:  wherefore we humbly beseech thee, send forth the legions of heaven, that, under thy command, they may seek out all evil spirits, engage them everywhere in battle, curb their insolence, and hurl them back into the pit of hell.  "Who is like unto God?" 

O good and tender Mother, thou shalt ever be our hope and the object of our love.

O Mother of God, send forth the holy Angels to defend me and drive far from me the cruel foe.

Holy Angels and Archangels, defend of and keep us. 

An indulgence of 500 days (S.C. Ind., July 8, 1908; S.P. Ap., March 28, 1935).

O Mary, my dear Mother and mighty Queen, take and receive my poor heart with all its freedom and desires, all its love andaffection, and all the virtues and graces with which it can be adorned.  All that I am, all that I might be, my Lady and Queen, all that I have and hold in the order of nature as well as of grace, I have received from God through thy loving intercession; into thy soverign hands I commit it all, that it may be returned to its noble original; wherefore we confess that thou art the channel whereby the graces of heaven decent upon us; thou art likewise the aqueduct which carries them back to their source; thou art, as it were, an electric wire, whereby we are put in direct communication with our heavenly Father; thou art the immaculate way which leads us safe to the Heart of God.  Take, then, and accept all that I am, O Mary, Queen of every heart, and bind me to thee with the bonds of love, that I may be thine for ever, and may be able to say in truth:  "I belong to Jesus through Mary."  Thee onlly will I love, my Mother most pure; lend me thy heart; give me love for thee and for Jesus, and it is enough to make me happy and blessed in live, in death and in eternity.  Amen.

An indulgence of 500 days.

A plenary indulgence once a month on the usual conditions for the daily recitation of this prayer
(S.P. Ap., July 29, 1924 and July 12, 1933).

Embracing The Spirit Holy of Holy Purity

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"Purity makes possible clarity of the intellect and strength of the will."

Previously, I posted a sermon on St. Bernardine and Holy Chastity and Purity.   Also, I mentioned that I wanted to make a few comments regarding the sermon to exhort further my friends on the topics.  And while this blog is open to the public, I will address whoever ends up reading this as if you were my own, dear friends for some time.  Many of my friends may already be living in the spirit of holy chastity, but since the subject is hardly ever discussed at all despite the fact that our culture is directly opposed to it, I think it's good discuss it here.

One could be chaste, but not in the full sense.  The interior life must mirror the exterior habits, otherwise, eventually the exterior habits will be compromised, because sin begins with a thought.  Therefore, for one to live chastely according to one's state, the spirit of chastity must be embraced.  Marriage, for example, is not an excuse to not abide in the spirit of chastity.   The spirit of chastity is of God, as it is of the gift of holy purity.  If a person abhors chastity as a hardship, they will find marriage very difficult, to say the least.   We are meant to prefer in our hearts those things that are of grace, the gifts that are of God imparting Himself to us, over all the creatures of the earth.   If we find ourselves called to the state of holy marriage, we should still have holy chastity as something to obtain as great a degree as possible according to our state and constantly. 

Some of the common pitfalls even among Catholics where the spirit of the world leads a soul rather than the spirit of chastity are:

1.)  All forms of music, art, other entertainment that, although it is not diametrically opposed to the spirit of chastity, it celebrates more the selfish motivations of vanity/ego, and the lesser passions over the will.  Rock and pop music, at its very essence, deliberately seeks to accomplish this.   Even such music with lyrics that are intended to be reverential to God, fall short because of the underlying means is to celebrate Self, yet in the name of worship to God. 

2.)  Absence of the mortification of the sense of taste.  While a person may even pride themself on fasting once a week, and/or doing the minimum of abstaining from meat on Fridays (according to the norm Church requirements), they may always wish to have their food seasoned and prepared in such a manner that it is most pleasing to their tastes.  This is one of the Deadly Sins, although it doesn't have to do with portions, yet it is gluttony all the same.  The stronger the resistance to mortification of the tongue, the weaker the resistance of the wounds of concupisence.  While it is ok to enjoy your food occasionally, it should hardly be the rule for every meal. 

There should be times when we celebrate God and His goodness sharing with us an abundance of necessary goods, such as food.  Such celebrations, however, should be done well, but directed in our hearts first out of love and gratitude to God above all creation.   The love of the spirit of mortification is also opposed to immoderation or scrupulosity.  For example, the sick and dying may benefit from a carefully prepared meal to one's taste because the tastes or desire to eat at all may very well be diminished, and it is prudent in such situations to coax the patient to eat.

Everything in moderation!  We cannot expect to mortify our senses to the degree held by saints who lived on Holy Communion and water alone.  However, we can offer up, for example, 2 to 3 of 3 meals each day, and/or have Sunday and Holy Days, and other public celebrations as exceptions.  The key is to be humble about it, and desire more to grow in virtue in order to more readily chose and execute the will of God as He wills it, as this practice strengthens the will.

2. b.)  Mortification can be denying anything that is licit, yet not necessary to doing the Holy Will of God.  First and foremost, mortification of the taste must be acknowledged, as it is closely linked to the wounds of concupisence.  There are many other things that we can abstain from, however, which may be useful to purifying our will. 

A gentleman might abstain from having company or a meal at a restaurant, and rather, do the opposite of his whim, and remain alone at home.  You might say, "What is the point of that?"   The point is that while it is not a bad thing to have lunch with a friend, if always you choose for yourself what is most desireable to yourself, how then will your desires be quieted enough ever to hear the Voice of God?   Not only would you eventually not be able to act upon His Holy Will, but His voice will become as if it were silent to you.  Instead, it will become drowned out by your own will's voice, prefacing each thought with, "I want..." or "I will..."   or even, "What do I want?"   And while this may not always show to be devisive against the lower passions, it contributes to their weakness all the while it weakens the will's desire to please God on the whole.   "Sacrifice," as The Little Flower of Jesus, St. Therese, had said, "teaches the heart to love."    Since love is an act of the will, what love could one spare who so frequently did his own will and was careless in not desiring to discern the Will of God in day to day matters?   While a person might frequently confuse zealousness for love and say, "I am willing to DIE for the holy Faith!" would our Lord choose such a foolhardy soul for so great an honor as martyrdom?   Answer:  Probably not, as long as the little battles are hardly attempted let alone won, such a crown will never be presented.   We must will first to die to ourselves, since it is hear where an even greater battle.   "How could this be?" you may ask, when so many modernist apologists of the day would have you believe that our first objective as Christians is to evangelize.  This activism mentality will do your soul no good.  Also, all the knowledge, even theological scholarship will do no good to get you to heaven, unless you put first, God's will in the forefront of your mind, heart and actions.  Our primary concern should be to love God by desiring conformity to His Will.

(Another recommended reading:  THE STORY OF A SOUL)

3.)  Always trying to will what God gives you.

 

One thing I've noticed is that those people with the greatest amount of holy purity always seem to make the largest impression on me.   I've noticed also, that others who strive to be devout Catholics express the same.  It seems that those who have deliberately done the most to put God first in their hearts have a greater capacity to love.  But of course, this stands to reason, since God is Love Itself, the source of all love.   This reasoning goes against the new age thinking, that puts humanity at the center, even so far as to claiming that the highest good is what man can do for man, rather than the highest good being God Himself (the heresy of immanentism).   Those friends or even acquaintances, even those with whom we may have lost contact, or who have since passed from this world, who loved God to the degree that they embraced holy purity, seem to leave indelible impressions on hearts that (at least) aim to seek God alone.  Perhaps, it is Christ's love that we recognize in others, by grace, that leaves such lasting impressions.

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In memory and dedication to Daniel Ziglinksi +,

who although having left this world on the vigil of the Ascension, May 15, 2010,

remains in memories held by his friends and families, and many countless other hearts he touched.

May the memory of his desire to seek and please God continue to be an inspiration to us to seek
God alone.

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