St. Joseph of Leonissa - 4th February 2009

The third of eight children, He was born to John Desideri and Serafina Paolini at Leonessa on January 8, 1556. At baptism he was given the name Eufranio. His father, a wool merchant, and his mother, who came from a family of distinction, were esteemed throughout the area for their virtue. Both parents died when Eufranio was about 12 years old.

Eufranio's uncle, Battista Desideri, a teacher at Viterbo, provided for Eufranio's upbringing and education. His uncle arranged a marriage between Eufranio and the daughter of a noble Viterban family. Feeling inclined toward religious life, the prospect of marriage caused Eufranio a great deal of stress. He fell ill, and doctors suggested that he return to Leonessa. After a few days removed from the pressure, Eufranio's health improved. While recuperating at Leonessa, Eufranio was introduced to the Capuchins who were building a friary outside the Spoletine gate. Impressed by the example of Matthew Silvestri, who had left the medical profession to embrace the Capuchin life and whose holiness was evident, Eufranio was inspired to become a Capuchin.

When his uncle found this out, he demanded that Eufranio move to Spoleto to continue his studies. The young Eufranio obeyed, but arranged to keep in contact with the Capuchins at the hermitage of St. Ann, hidden in the woods of Monte Patrico. There, far from his family, Eufranio managed to meet the provincial minister of the Umbrian province to whom he manifested his desire to become a Capuchin. He was admitted to the novitiate. Without telling anyone his plans, Eufranio left everything and traveled to Assisi to the place known as the Carcerelle where he received the habit and the name Joseph.

Once his family discovered what had transpired, they went to the friary and used every means at their disposal to convince Joseph to abandon religious life. Their attempts proved futile. Having completed his year of probation, Joseph made profession on January 8, 1573, after which he applied himself assiduously to his studies, delving especially into the writings of Bonaventure whose insights the Capuchins had espoused from their earliest days. Joseph was ordained presbyter at Amelia on September 24, 1580. After ordination, he continued his studies at Lugnano in Teverina. Although drawn to contemplation, Joseph wrote, "Whoever loves a life of contemplation has a serious obligation to go out into the world to preach, especially since the world's way of thinking is very confused and evil abounds on the earth."

On May 21, 1581, the Capuchin general vicar issued patents for preaching, the ministry in which Joseph would be engaged for the remainder of his life.

Relying solely on grace and with a mission crucifix always tucked in his cincture, Joseph negotiated the most obscure, mountainous regions of Umbria, Lazio and the Abruzzi in an intense and extensive mission of evangelization among those who were poor. On one occasion the legend of the wolf of Gubbio was apparently repeated when Joseph played the dual role of reconciler and evangelizer. In 1572, a law had been passed which granted amnesty to certain prisoners who had fought the Turks. In the vicinity of Arquata del Tronto, a group of about 50 of these former prisoners banded together and were terrorizing the local populace. All else having failed, Joseph was asked to find some solution. He boldly went in search of the band, found their hiding place, gathered them together and invited them into the church of St. Mary Camertina. Once inside, with his preaching cross in hand, Joseph began to speak to them about the need for conversion. As a result of his very moving appeal, all without exceptionresolved to change their lives. When leaving the church, each was given a rosary. The following year, Joseph was invited back to that town to preach a Lenten series. The reformed bandits were among the first to fill the pews.

Joseph enjoyed such great success in preaching because of his intimate union with God which was cultivated by incessant prayer. He would pray and meditate on the road, while holding his crucifix. In 1583, five Jesuit missionaries were murdered in Constantinople. Thereupon, the ambassadors of Paris and Venice asked the pope to send some Capuchins as their replacements. Joseph was among those who volunteered for the mission. On June 20, 1587, the Capuchin general vicar, Jerome of Polizzi Generosa, sent letters of obedience to those who had been chosen. Joseph was not among them. Though disappointed, Joseph accepted the decision. One of the chosen missionaries, Giles of Santa Maria, was prevented from leaving for reasons of health. In his stead, Joseph and Gregory of Leonessa received letters of obedience to join the Constantinople mission on August 1, 1587. After a few days, the two departed for Venice where they embarked on a boat headed for the Bosporus. After a long and harrowing journey, they arrived safely in Constantinople where they joined the other Capuchins who had taken up residence in the Galatan quarter of the city. Joseph was assigned as chaplain to some 4,000 Christian slaves who worked in the penal colony of Qaasim-pacha. He immediately went to work bringing the gospel and charitable relief to those who were languishing in inhumane conditions.

Many times he offered himself as a substitute in order to obtain the release of a slave who was near death. His offer was never accepted. One day Joseph wanted to visit the penal colonies at Top-Hane and Besik-Tas. He remained with those condemned to forced labor until late afternoon. Obliged to leave, he headed back for the friary but found the gates to the Galatan quarter already bolted. Exhausted, he fell asleep near a military guardhouse. In the morning, he was discovered by soldiers, arrested as a spy and thrown into prison. He remained there for over a month before being released in response to an appeal made by the Venetian ambassador on his behalf.

When the plague broke out in the penal colonies, the Capuchins immediately took up the ministry of assisting those who were sick and dying. Two Capuchins, Peter and Dennis, died doing so. Although Joseph became ill, he and Brother Gregory alone survived to remain at the mission. After converting a Greek bishop who had renounced the faith, Joseph devised a plan which entailed approaching the sultan, Murad 111, to seek the recognition of the right of freedom of conscience for anyone who was converted or returned to the Christian faith.

His first unsuccessful attempt at approaching the sultan took place as the sultan was passing by on the street. A second failed attempt was made while the sultan was at prayer in the mosque. Joseph was restrained by the sultan's bodyguards. Finally, a court physician and friend offered to obtain an audience for him on condition that he would put aside his religious habit and dress as a prestigious person might. Joseph preferred to witness to evangelical poverty and to present himself as a Catholic missioner seeking the recognition of a fundamental human right. He went to court early one morning and, unhindered, entered into the sultan's antechamber. When Joseph attempted to enter the sultan's chambers, he was arrested and bound in chains. He was condemned to an immediate death by being hung on hooks. He was hung from the gallows with one hook through the tendons of his right hand and another through his right foot. Tortured in such an atrocious position, parched by thirst and thrown into convulsions, death by a slow and spasmodic agony seemed to be his only release. He suffered there for three days, soldiers having built a slow fire under him so as to suffocate him with the fumes. Near death, on the evening of the third day, the guards cut him down. A young man (who some say was an angel) carefully freed him from the hooks and gave him medical attention, bread and wine. Joseph quickly recovered.

The young man said to him, "Return quickly to Italy and continue to preach the gospel there; your mission here is finished.'! Joseph quickly left Turkey and arrived at Rome where he and the converted Greek bishop presented themselves to Pope Sixtus V. Following Joseph's return to Italy, in the autumn of 1589, he took up residence at the Carcerelle in Assisi. The local bishop had requested that a Capuchin preach the Advent series in the cathedral that year. Joseph was chosen and met with great success, partly because he was already venerated as something of a martyr for the faith. Despite the local minister's hope that the Capuchins would gain prestige by having Joseph remain at Assisi, Joseph asked to resume his itinerant preaching ministry in the small villages and mountain towns of central Italy. Joseph ignored danger and inconvenience. When he couldn't reach a place by foot, he would crawl on hands and knees to get there. He would go anywhere to preach, especially to poor, rundown places where no one else was inclined to go. He would think nothing of plunging into a river or fording a stream in order to reach his destination, or of traveling barefoot through forest and thorn thickets.

Among the Capuchins who travelled with him, he was known as the "preacher of the thickets," and the "companion-killer." No one could keep up with his stamina and resolve. Joseph would forego food and sleep for the sake of reaching yet another small village where he could preach. No sooner would he finish in one town than already be on his way to the next. When farmers heard that Joseph was in town, they would leave the sowing of their crops half finished in order to hear him, even if it meant that the seed already sown would be lost to the birds and other animals.

In the aftermath of the Council of Trent, Joseph spent much time and energy catechizing. He began a ministry of evangelization among shepherds who lacked even rudimentary knowledge of the faith, prayer and the commandments. He would walk through the streets ringing a bell, reminding parents to send their children to catechism class. He used his preaching as a form of advocacy on behalf of those who were in need. He preached to the poor and addressed the social injustices which adversely affected them. For the benefit of all those who were poor and hungry, and especially women, Joseph was instrumental in establishing food cooperatives where anyone who was hungry could find food. Joseph would preach and beg for grain or other items which could be bartered for grain. Women who had themselves experienced poverty and hunger were placed in charge. Convinced that it was Christ reaching out to him in those who experienced want, Joseph sought them out. He recognized not only his personal call to help others, but also the need to create stable social programs for helping those who lacked the necessities of life. He also was instrumental in establishing hospitals and shelters to accommodate pilgrims, the sick and the homeless. His charity knew no limits. He ministered in prisons, visiting and helping the detainees in a variety of ways, and assisting those condemned to death. During epidemics, he did not hesitate to carry cadavers on his own shoulders to bring them to the cemetery. He never hesitated to offer himself, even at the cost of his own life.

One day while traveling from Leonessa to Montereale, he found himself in the middle of a brawl between two rival gangs. With incredible boldness he walked into their midst, raised his crucifix, prayed and spoke about the need to find alternatives to violence.

Two towns along the ancient Roman via Salaria, Bornona and Posta, had for some time been involved in a territorial dispute. Joseph preached in both towns and succeeded in doing what no one else could.

When he became deathly ill, Joseph asked to be taken to Leonessa in order to pay his last respects to his relativesand friends. The doctors then suggested that he go to Amatrice. His local minister and nephew, Francis of Leonessa, was at his deathbed. On Saturday evening, February 4, 1612, after beginning the divine office,which proved too difficult to continue, Joseph repeated his favorite prayer: "Sancta Maria, succurre miseris." Quietly and peacefully he slipped into death's embrace. Joseph was beatified by Clement XII in 1737 and canonized by Benedict XIV in 1746.

Signs of the time - Prophecy

Look around, every one has an idea that something is wrong but they don't know what it is. Everyone is hoping that the economy will improve. As Catholics, our Hope is in God. We dont need to run around here and there looking for solutions, we know that in good and bad times God will lead us and care for us as he did for our ancestors as they wandered for 40 years in the dessert.

Dear reader, the link below is a prophecy of Ralph Martin, I suggest you read it and understand it and digest it well. Following this I urge you to say many rosaries asking Our Lady to grant you the grace of perseverance in the time of chastisement and persecution..

http://al007italia.blogspot.com/2009/01/i-will-lead-you-into-desert.html

In this coming week, i will post summaries of prophecy by St John Bosco, Our Lady of Fatima, Our Lady at Akita and then lastly and most importantly those of Dr Plinio

Support Pope Benedict

In France, but probably also in other countries, the media, including alas so called catholic media, have been very hostile to the Pope's decision concerning the excommunication of four bishops of the SSPX. A petition against the decree is even circulating. We then decided to take the opportunity to say thank you to the Holy Father and to give him our full support. This initiative was launched by a group of friends, some of them from the SSPX, most of them not, but all of them very grateful to the Holy Father.

St. Blaise - 3rd Febraury 2009

It is not known precisely when or where St. Blaise lived, but according to tradition he was a bishop of Sebaste, Armenia, in the early part of the fourth century, and suffered martyrdom under the Roman emperor Licinius, who had commanded the governor of the province, one Agricolaus, to prevent the spread of Christianity in his territory. After this edict had been promulgated, Blaise fled to the mountains and lived in a cave frequented by wild beasts. He used his skill to heal the animals that he found wounded or sick, and when the emperor's hunters, bent on collecting wild animals for the royal games, discovered him in this cave, they carried him off to Agricolaus as a special prize.

On the way, the story goes, they met a poor woman whose pig had been seized by a wolf. At the command of Blaise, the wolf restored the pig to its owner, alive and unhurt. During the course of this journey he also miraculously cured a child who was choking to death on a fishbone. For this reason St. Blaise is often invoked by persons suffering from throat trouble. When he had reached the capital and was in prison awaiting execution, the old woman whose pig he had saved came to see him, bringing two fine wax candles to dispel the gloom of his dark cell. When he was finally killed, he is supposed to have been tortured with an iron comb or rake, and afterwards beheaded. In the West there was no cult honoring St. Blaise prior to the eighth century.

One of the Fourteen Holy Helpers, his emblems are an iron comb and a wax taper.

One reason for St. Blaise's popularity arose from the fact he was a physician who cured, even performing miraculous cures. Thereby, those who were sick, especially with throat ailments, invoked his intercession. Eventually the custom of the blessing of throats arose, whereby the priest held two crossed candles over the heads of the faithful or touched their throats with them while he invoked the prayer of the saint and imparted God's blessing. In our present Roman Ritual, the priest prays, "Through the intercession of St. Blaise, bishop and martyr, may God deliver you from every disease of the throat and from every other illness, in the name of the Father, and of the Son, and of the Holy Spirit." This practice continues in many parishes on St. Blaise's feast day.

While we invoke St. Blaise for his protection against any physical ailment of the throat, we should also ask his protection against any spiritual ailment - profanity, cursing, unkind remarks, detraction or gossip. St. James reminds us, "If a man who does not control his tongue imagines that he is devout, he is self-deceived; his worship is pointless" (1:26) and later, "We use [the tongue] to say, 'Praised be the Lord and Father'; then we use it to curse men, though they are made in the likeness of God. Blessing and curse come out of the same mouth. This ought not to be, my brothers!" (3:9-10). Therefore, may St. Blaise protect us from all evil, physical and spiritual, which may attack the throat.

Sermon by Saint Sophronius - Feast of the Presentation of Our Lord

(Presentation of Our Lord - Giotto)

In honour of the divine mystery that we celebrate today, let us all hasten to meet Christ. Everyone should be eager to join the procession and to carry a light.

Our lighted candles are a sign of the divine splendour of the one who comes to expel the dark shadows of evil and to make the whole universe radiant with the brilliance of his eternal light. Our candles also show how bright our souls should be when we go to meet Christ.

The Mother of God, the most pure Virgin, carried the true light in her arms and brought him to those who lay in darkness. We too should carry a light for all to see and reflect the radiance of the true light as we hasten to meet him.

The light has come and has shone upon a world enveloped in shadows; the Dayspring from on high has visited us and given light to those who lived in darkness. This, then, is our feast, and we join in procession with lighted candles to reveal the light that has shone upon us and the glory that is yet to come to us through him. So let us hasten all together to meet our God.
The true light has come, the light that enlightens every man who is born into this world. Let all of us, my brethren, be enlightened and made radiant by this light. Let all of us share in its splendour, and be so filled with it that no one remains in the darkness. Let us be shining ourselves as we go together to meet and to receive with the aged Simeon the light whose brilliance is eternal. Rejoicing with Simeon, let us sing a hymn of thanksgiving to God, the Father of the light, who sent the true light to dispel the darkness and to give us all a share in his splendour.

Through Simeon’s eyes we too have seen the salvation of God which he prepared for all the nations and revealed as the glory of the new Israel, which is ourselves. As Simeon was released from the bonds of this life when he had seen Christ, so we too were at once freed from our old state of sinfulness.

By faith we too embraced Christ, the salvation of God the Father, as he came to us from Bethlehem. Gentiles before, we have now become the people of God. Our eyes have seen God incarnate, and because we have seen him present among us and have mentally received him into our arms, we are called the new Israel. Never shall we forget this presence; every year we keep a feast in his honour.

St. John Bosco - 31 January 2009

Today we celebrate the feast of St. John Bosco. Lets us read what Dr. Plinio has to say about this saint.

These are two excerpts from the book Some Pedagogical Ideas of Don Bosco.

• It is undisputable that the personality of Don Bosco’s mother, Mamma Margherita, influenced his formation. This woman, a widow at age 29, profoundly marked the souls of her three sons. She had little formal education but remarkably good sense. Her uprightness of judgment, great piety and virile firmness made her an exemplary educator. Margherita required her sons to work either in the house or the fields. From the break of dawn, after morning prayer the children worked hard all day long. “Life is too short to lose the best part of the day,” she would say.

Laziness was not permitted. The meals were simple and at night they slept on the floor. She never allowed self-complacence and had always her mind turned toward heaven: “We are soldiers of Christ always with our weapons ready, facing the enemy, and we must win,” she used to say. This is the way she prepared her sons for life.

• In addition to the work of his religious congregation, the building of churches, the foundation of numerous orphanages and preparing missions in faraway countries, Don Bosco dedicated time by day and night to write. He knew how to serve the Church with the pen, at times combating errors, at times strengthening souls. As a man of his time, he was aware of the great influence of that new modern giant, the press. He used his pen for more than 45 years producing a variety of works according to the needs of his fight.

When Protestantism launched offensive attacks against the Catholic Church with popular periodic brochures, Don Bosco countered with his Catholic Lectures, a monthly publication with timely articles and questions that responded to the Protestant propaganda.

(Mamma Margherita)

Comments of Prof. Plinio:

Let me comment on these excerpts one at a time.

Regarding Mamma Margherita, she fits the description of that strong woman of the Scripture who fulfills her duties and whose value is "far and from the uttermost coasts." She lived her life uprightly, she formed her sons perfectly, and one of them became the great St. John Bosco.

Her life offers proof of just how erroneous the progressivist mentality inundating the Church today is. Indeed, for this flawed mentality, anyone who has to bear hunger, cold and suffering cannot have a spiritual life. According to it, the first step is to do away with poverty and hunger. Only then can one begin to talk about a spiritual life. Therefore, the beginning of all apostolate is this material action. Doing away with poverty becomes, then, one of the main if not the principal ends of the Catholic Church.

The life of Mamma Margherita demonstrates precisely the opposite. Her house was so poor that all the members of the family slept on the floor; the meals were frugal; the family members were subjected to much hard work. They led a typical poor life. Notwithstanding, she knew how to profit from this life and sanctified it by means of fortitude and the spirit of abnegation and sacrifice. Despite the poverty of the family, she saw to their material needs: her sons became strong men, capable of all kinds of work. At the same time, and this is what is important for us to note, she also took good care of their spiritual lives.

You see how Progressivism lies and fools Catholics when it implies that soft, comfortable conditions are indispensable for sanctity. This is completely wrong. Austerity, not softness, is what is needed.. This austerity must be observed in the formation of every family, even those of high levels with many resources.

In Europe this austerity was maintained in the formation of children and youth until some time ago. In the memoirs of the Duke of Nemours or the Duke of Alençon – I don’t remember which – it tells about the time when he was in London, exiled from France. He was young and lived with several other noble young men in the same house along the River Thames. The windows of their large bedroom were on the second floor opening straight out to the Thames. He wrote that when they would wake in the morning, it was their habit to jump out the window into the Thames. They would all do this every morning in the winter. This shows how they were accustomed to austerity. It is an example that comes to my mind on austerity in the formation of nobles. I wonder how many bad consequences would have been avoided if austerity were imposed in the formation of the youth of today’s wealthy families.

Regarding the second excerpt, it is interesting to observe how St. John Bosco was always aware of the problems of his times. He was not a saint living in the clouds, as sentimental hagiographies depict many saints. St. John Bosco knew the problems of his time and combated the enemies of the Church as they actually were. When the Protestant propaganda became strong in north Italy, he developed an effective intellectual action against it.

Today most people have a revolutionary understanding of what is important. They think that the economic means is more important than intellectual skills, and that the material is greater than the spiritual. For this reason, when they speak about St. John Bosco, they tend to stress his works of social assistance, and underplay his intellectual work. I also praise and recognize the importance of the foundations he made to help poor boys and give them a good formation, but I don’t agree that he should be remembered primarily for those works.

When you examine his life, you see that he spent a large number of years writing; therefore, he was as much a writer as a man of outside activity. It is why he joins St. Francis de Sales as one of the two patron saints of the press. It is good for us to stress this point that sets things aright.

Let us ask St. John Bosco to give us the spirit of austerity he had and protect our intellectual work and our Catholic journalism.

St. Hyacintha of Mariscotti - 30th January 2009

Today we celebrate the feast of St. Hyacintha of Mariscotti.

Italian nobility. Educated in a Franciscan convent. Franciscan tertiary for 10 years, though with no real enthusiasm; she used her personal funds to insure comfortable lodgings, and none of the privations of the other tertiaries. A serious illness caused Hyacintha's confessor to bring her Communion, which allowed him to see her rooms for the first time. Scandalized at the life she provided herself, the priest told her to live more humbly. Hyacintha took his advice, became humble in her food and dress, did the most menial work in the convent, and replaced her bed with a few bare boards. She became an exceptional mistress of novices, and developed a special appeal for "those who are despised, who are devoid of self-love and who have little sensible consolation." Over the years she developed a special devotion to the sufferings of Christ and, by her penances, became an inspiration to the sisters in her convent.

How differently might Hyacintha’s life have ended if her confessor had been afraid to question her pursuit of a soft life! Or what if she had refused to accept any challenge to her comfortable pattern of life? Francis of Assisi expected give and take in fraternal correction among his followers. Humility is required both of the one giving it and of the one receiving the correction; their roles could easily be reversed in the future. Such correction is really an act of charity and should be viewed that way by all concerned.

St. Francis told his friars: "Blessed is the servant who would accept correction, accusation, and blame from another as patiently as he would from himself. Blessed is the servant who when he is rebuked quietly agrees, respectfully submits, humbly admits his fault, and willingly makes amends" (Admonition XXII).

The Annuciation - Fra Angelico

Today let us just admire this work of art by Fra Angelico. Let us go beyond admiration and contemplate it.

(Fra Angelico. Altarpiece of the Annunciation. c. 1430-1432. Tempera on panel. 194 x 194. Museo del Prado, Madrid, Spain.)

This is the Annunciation, Our Lady has already given her Fiat to God as you can see the golden rays indicate her being overshadowed by the Holy Spirit. The Angel Gabriel is waiting with eyes bowed low for the Mother of God to say but one word and the Angel is ready to obey Her. God the Father looks down on them in approval. Notice how colourfully dressed our Lady is as well as the angle. They reflect the colourfulness of heaven and in their faces one sees the joy of heaven.

Notice in the top left corner, St Michael the Archangel is leading Adam and Eve out of the garden. The garden is lush in greenery, St Micheal is sad as he assists them out of the garden, He knows what is to happen to man. Adam and Eve themselves are sad becasue they know that things have changed and they are aware of what they have lost. notice that their clothes are grey and sad, unline the angels and the mother of God.

Lastly notice Angel Gabriels wings are a bit outside, indicating that while he is with Mother Mary he is also outside in the world doing what She tells him to do (distribute God's graces). I personally love the look on Angel Gabriels face

St. Thomas Aquinas - 29 January 2009

Today is the feast of the Angelic Doctor of the Church - St. Thomas Aquinas. Lets us read the commentary of Dr. Plinio.

Biographical selection:

“In truth, St. Thomas possessed all the moral virtues in a very high degree, and so closely bound together in his soul that they formed one whole in charity [the love of God], which, as he himself states, ‘informs the acts of all the other virtues.’ If, however, we seek to discover the specific and particular characteristics of his sanctity, the first thing that appears is a virtue that gives St. Thomas a certain likeness to the angelic natures. We refer to that chastity which he preserved unsullied in a crisis of the most pressing danger. Because of this he was judged worthy to receive from the Angels a mystic girdle [belt of purity] ….

“The most distinctive feature, however, of the sanctity of St. Thomas is what St. Paul describes as the ‘word of wisdom’ [sermo sapientia], and the union of the two forms of wisdoms – the acquired and the infused – with which nothing accords so well as humility, devotion to prayer, and the love of God.

“That humility was the foundation upon which the other virtues of Thomas were based is clear to anyone who considers how submissively he obeyed a lay brother in the course of their communal life. It is no less obvious to anyone reading his writings, which manifest such great respect for the Fathers of the Church. As Leo XIII noted, ‘Because of his utmost reverence for the doctors of antiquity, he seems to have inherited in some way the intellect of all.’

“But the most magnificent illustration of his humility is to be found in the fact that he devoted the faculties of his divine intellect not to gain glory for himself, but to the advancement of truth. Most philosophers as a rule are eager to establish their own reputations, but St. Thomas strove to efface himself completely in the teaching of his philosophy so that the light of heavenly truth might shine with its own effulgence.”

Excerpt from the Encyclical Studiorum ducem, of June 29, 1923, by Pope Pius XI
Comments of Prof. Plinio:

There are several interesting points in this selection. First, let me give you a clarification regarding his purity. When Pope Pius XI referred to the crisis St. Thomas passed through, he was alluding to a particular episode.

St. Thomas wanted to be a Dominican, but his father, who was a noble from southern Italy, opposed his decision. He ordered his son to be imprisoned in a tower to see if isolating the youth from everyone would make him leave aside his vocation. Instead of abandoning it, he took advantage of the solitude to pray and study.

Seeing this, his father did another bad thing. He arranged for a public woman to visit St. Thomas to invite him to sin against purity. It was a chilly day, and a fire was burning in the fireplace of the room where St. Thomas was locked. When the woman approached to tempt him, he took a stick of burning wood from the fire and threatened to burn the woman should she come any closer. She fled in panic.

Having thus conquered the temptation of impurity, he received the visit of an Angel who rewarded him with a kind of mystical girdle, that is, an invisible protection against the temptations of impurity. So this great angel, St. Thomas of Aquinas, was free of the temptations of the flesh that could disturb the progress of his mind or damage his studies and the great work he did for the Catholic Church.

Second, regarding his obedience, it is remarkable that St. Thomas, on the order of his superiors, always had a lay brother whom he obeyed. This person was incomparably inferior to St. Thomas, but he nonetheless exerted an authority over the Saint rendered by the vow of obedience. And St. Thomas obeyed him. It is admirable to consider a person with the sanctity and culture of St. Thomas curbing himself and submitting to the yoke of a person so less learned and probably much less holy than himself. This helps to explain what Pope Pius XI was referring to when he said humility was the foundation of the virtues practiced by St. Thomas.

Third, the encyclical also observed quite aptly how St. Thomas effaced himself in his teaching. It is truly magnificent to see how the man does not seem to be present in his writings. One has, as it were, philosophical and theological reasoning in its pure state. One does not feel any hint of the presence of the man. The only thing that appears is Catholic doctrine. One would say that Catholic doctrine speaks through his lips.

I offer you these few comments in honor of the great St. Thomas Aquinas, asking him to help us to love Catholic doctrine as he did, and to protect us against so many occasions of impurity that present themselves in our days.

St. Angela Merici - 27th January 2009

St. Angela has the double distinction of founding the first teaching congregation of women in the Church and what is now called a “secular institute” of religious women.

All around her hometown she saw poor girls with no education and no hope. In the fifteenth and sixteenth century that Angela lived in, education for women was for the rich or for nuns. Angela herself had learned everything on her own. Her parents had died when she was ten and she had gone to live with an uncle. She was deeply disturbed when her sister died without receiving the sacraments. A vision reassured her that her sister was safe in God's care -- and also prompted her to dedicate her life to God.

As a young woman she became a member of the Third Order of St. Francis (now known as the Secular Franciscan Order), and lived a life of great austerity, wishing, like St. Francis, to own nothing, not even a bed. Early in life she was appalled at the ignorance among poorer children, whose parents could not or would not teach them the elements of religion. Angela’s charming manner and good looks complemented her natural qualities of leadership. Others joined her in giving regular instruction to the little girls of their neighborhood.

She was invited to live with a family in Brescia (where, she had been told in a vision, she would one day found a religious community). Her work continued and became well known. She became the center of a group of people with similar ideals.

She eagerly took the opportunity for a trip to the Holy Land. When they had gotten as far as Crete, she was struck with blindness. Her friends wanted to return home, but she insisted on going through with the pilgrimage, and visited the sacred shrines with as much devotion and enthusiasm as if she had her sight. On the way back, while praying before a crucifix, her sight was restored at the same place where it had been lost. But this must have been a reminder to her not to shut her eyes to the needs she saw around her, not to shut her heart to God's call.

When she was 56, Angela Merici said "No" to the Pope. She was aware that Clement VII was offering her a great honor and a great opportunity to serve when he asked her to take charge of a religious order of nursing sisters. But Angela knew that nursing was not what God had called her to do with her life.

At 57, she organized a group of 12 girls to help her in catechetical work. Four years later the group had increased to 28. She formed them into the Company of St. Ursula (patroness of medieval universities and venerated as a leader of women) for the purpose of re-Christianizing family life through solid Christian education of future wives and mothers. The members continued to live at home, had no special habit and took no formal vows, though the early Rule prescribed the practice of virginity, poverty and obedience. The idea of a teaching congregation of women was new and took time to develop. The community thus existed as a “secular institute” until some years after Angela’s death.

It took many years of frustration before Angela's radical ideas of education for all and unmarried women in service were accepted. They are commonplace to us now because people like Angela wanted to help others no matter what the cost. Angela reminds us of her approach to change: "Beware of trying to accomplish anything by force, for God has given every single person free will and desires to constrain none; he merely shows them the way, invites them and counsels them."

Saint Angela Merici reassured her Sisters who were afraid to lose her in death: "I shall continue to be more alive than I was in this life, and I shall see you better and shall love more the good deeds which I shall see you doing continually, and I shall be able to help you more." She died in 1540, at about seventy years old.

St. Timothy - 26th January 2009

Today is the feast of St. Timothy, let us read what Dr. Plinio has to say about this saint.

Timothy was born in Lystra in Lycaenia, present day Turkey. His father was a Gentile and his mother, a Jew. As a youth St. Timothy was converted by St. Paul when he came to Lystra. Seven years later, St. Paul returned and took him as a companion on his journey.

Eventually St. Paul made Timothy the first Bishop of Ephesus in order to govern that church. It was there that he received the two Epistles by St. Paul, one written from Macedonia and the second from Rome, to direct him in his pastoral needs.

Timothy could not bear that the people of Ephesus offered the devils that inhabited the idols a sacrifice due only to God. On a feast day of the goddess Diana, he entered into the crowd who were worshiping the goddess, and exhorted the people to renounce their idolatry and embrace Jesus Christ. Infuriated, the people turned on him and stoned him. The Christians of the city transported him half-dead to a mountain, where he expired.

Catherine Emmerick adds to these data that Timothy was tall, thin, and pale with dark hair; he was greatly loved by the Catholics. In Ephesus he fought relentlessly against the disordered revelries and orgies that took place often to celebrate the idols. This was the cause of his death.

Comments of Prof. Plinio:

The first thing that catches one’s attention in this description is the courage of St. Timothy.

The temple of Diana in Ephesus was one of the most famous monuments of antiquity. It was considered one of the Seven Wonders of the Ancient World. I have seen reproductions of this temple and it was, indeed, very beautiful. It was an enormous temple constructed of white marble that sat atop an ensemble of monumental stairs surrounding the edifice. The ceiling was very high and in proportion to the other parts of the building.

A large statue of Diana stood within. Today some art critics complain that its architecture was not purely Greek in style, but was mixed with some Eastern elements. I don’t see that this detracts from its great beauty.

The goddess Diana, or better said, the devil that possessed the idol, worked all kinds of extraordinary acts and marvelous phenomena to impress the people of Ephesus, which helped to spread Diana’s fame and sustain the popularity of idolatry.

By going to the temple and trying to stop the worship there, St. Timothy manifested an extraordinary courage and a remarkable capacity to face the enemy. Because of this, he was stoned and died.

Facing evil and error head on, he took a position of frontal and public attack, with full knowledge of all the inconveniences that could follow, as in fact they did. He did not care about these consequences; he chose to immolate himself for the glory of God by dying in this way.

Should we always face the enemy in a frontal attack? Or should we at times take this tactic, and at other times face the enemy with astuteness, maneuvering to lead him into a trap, and then win the battle?

Many times, in the life of the saints, they have a divine inspiration to act in an extraordinary way. Their actions are certainly meant to inspire us and to be admired, but not necessarily to be imitated.

For example, consider the famous case of St. Francis of Assisi quarreling with his father, Pietro di Bernardone. His father opposed the decision of Francis to dedicate his life to religion. He argued that everything Francis had was due to his work and efforts and therefore, Francis was obliged to his advice. Even the clothing Francis was wearing was owed to him, Bernardone argued. In response, St. Francis took off his fine garments and told his father “Take your clothes, then. I will go without them … ” And he went away almost naked.

This episode does not mean that every person who fights with his father or mother for similar reasons should take off his clothes and walk away nude. It is an episode that should inspire us to maintain the ideal of the vocation God gave us, even when our families or friends oppose it. We should be inspired to have a similar strength, not to repeat the same action.

So, regarding the episode of St. Timothy, it should inspire us to be as audacious as possible against our enemies. It is an invitation to never step back from our enemies. In this sense it could very well be seen as an inspiration for the vow of the Templar knights: To never retreat in battle. It is also an inspiration for all who combat for the Faith to never make any concession to the evil, even when it gives us prestige, fame or popularity. We should face the evil and fight to destroy it – with the price of our lives, if necessary. We can be sure that Our Lord will reward us for that, as he rewarded St. Timothy, giving him the honor and veneration of all Catholics throughout the centuries in History, and more than that, eternal glory in Heaven.

Notwithstanding this lesson and inspiration from the last combat of St. Timothy, sometimes in our fight we need to use other methods, depending on the circumstances. At times, we should imitate the audacity of St. Timothy walking straight up to the idol and trying to destroy it and drive away its audience. At other times, we have to wait for the right moment to come, and then attack.

Let us ask St. Timothy to give us audacity when it is for the greater glory of God, and also discernment to know when to use this audacity and when to use prudence in order to take and destroy the enemy later.

St. Vincent - 22 January 2009

When Jesus deliberately began his “journey” to death, Luke says that he “set his face” to go to Jerusalem. It is this quality of rocklike courage that distinguishes the martyrs.

Most of what we know about this saint comes from the poet Prudentius. His Acts have been rather freely colored by the imagination of their compiler. But St. Augustine, in one of his sermons on St. Vincent, speaks of having the Acts of his martyrdom before him. We are at least sure of his name, his being a deacon, the place of his death and burial.

According to the story we have (and as with some of the other early martyrs the unusual devotion he inspired must have had a basis in a very heroic life), Vincent was ordained deacon by his friend St. Valerius of Saragossa in Spain. The Roman emperors had published their edicts against the clergy in 303, and the following year against the laity. Vincent and his bishop were imprisoned in Valencia. Hunger and torture failed to break them. Like the youths in the fiery furnace (Book of Daniel, chapter three), they seemed to thrive on suffering.

Valerius was sent into exile, and Dacian now turned the full force of his fury on Vincent. Tortures that sound like those of World War II were tried. But their main effect was the progressive disintegration of Dacian himself. He had the torturers beaten because they failed.

Finally he suggested a compromise: Would Vincent at least give up the sacred books to be burned according to the emperor’s edict? He would not. Torture on the gridiron continued, the prisoner remaining courageous, the torturer losing control of himself. Vincent was thrown into a filthy prison cell—and converted the jailer. Dacian wept with rage, but strangely enough, ordered the prisoner to be given some rest.

Friends among the faithful came to visit him, but he was to have no earthly rest. When they finally settled him on a comfortable bed, he went to his eternal rest.

St. Agnes - 21st January 2009

Today we celebrate the feast of St. Agnes , let us read and contemplate what Dr. Plinio has to say about this great saint.

Biographical selection from St. Ambrose, On Virgins, Book II:

St. Ambrose speaks with great admiration of St. Agnes, who was martyred at the tender age of 12. In his work, On Virgins, he wrote: “This is a new kind of martyrdom! One not yet of fit age for punishment, but already ripe for victory. One unready for combat, but able to win the crown. One who has not yet reached the age of judgment but who has mastered virtue ....

“Joyfully she advances with unhesitating step to the place of punishment, her head not adorned with plaited hair, but with Christ. All weep; she alone is without a tear. All wonder that she is so ready to deliver her life, which she has not yet enjoyed, but which now she gives up as though she had lived it fully. All are astounded that she stands forth as God’s witness although at her age she could not yet decide about herself! And so it came about that what she said regarding God was believed, although what she said about man would not be accepted. For that which is beyond nature is from the Author of nature. ....

“She stands, she prays, she bends down her neck. You can see the executioner tremble, as though he himself has been condemned. His right hand is shaking, his face grows pale. He fears the peril of another, while the maiden fears not for her own danger. You have then in one victim a twofold martyrdom, of chastity and religion. She both remained a virgin and she obtained martyrdom."



Comments of Prof. Plinio:

St. Ambrose’s commentary on St. Agnes has a literary value that is both profound and very beautiful because it is all composed of contrasts. Through the use of these contrasts, St. Ambrose shows the points he wants to emphasize.

First, there is the contrast between her age and the martyrdom. She is too young to be condemned to death because at such a young age no one can deserve such a punishment. And yet she is already ripe for the victory. The one who is not mature in years is nonetheless ripe to win the victory. It is a glory. The immaturity of the years and maturity of the virtue.

The second contrast: She is unready for combat, but ripe for the crown. A young girl at that time did not have any conditions to fight, yet she won the highest of all the laurels, which is the crown of martyrdom.

The third contrast: She is so young that she is still under the guardianship of others. The law does not consider her capable of governing herself. All present admired her because she was a witness of the Godhead, even though she was still a minor who could not be a witness of anything in a court of human law. Her word would not have any value in a normal process of law, yet she has impressed everyone with her defense of Our Lord.

In addition to this, there are the contrasts that one can find in the actual martyrdom. She advances joyfully, with unhesitating step, to the place from which all people naturally flee.

Another contrast: her adornment is not artificially plaited tresses but rather Jesus Christ, because He is the true adornment, the real beauty of the soul who consecrates itself to Him.

Another contrast: she is not crowned with flower wreaths like the other young Roman girls of her time, but with purity. That purity in her is splendorous and makes a kind of halo around her head.

There are still other contrasts. All are weeping to see a young girl who will be killed. But she is not. It is a glorious contrast, because she is thirsting for Heaven, and not for earth. Along those lines, everyone is astonished that she can so easily give up a life that has hardly begun. Yet she sacrifices this life as if she had already lived and enjoyed it fully.

And what is the reason for all these contrasts? It is because St. Ambrose is trying to emphasize that there is something absurd in her martyrdom. For it would be natural for her to do the very opposite of what she is doing. The reason that she acts as she does with a strength that is beyond nature is because such strength can only come from the Author of nature itself. What is beyond nature is what is more that the merely natural. What is more than nature here is the One who is its author. God revealed Himself in the sanctity of St. Agnes and in the miracle of her death.

She goes forward and bends her head. She sees the executioner trembling as if he were the one who was condemned. But she – the condemned one – is calm and steady.

His right hand is shaking, his face pale. He fears the peril of another, while the maiden fears not for her own danger. The executioner trembles with fear to use the tools of punishment. But she has no fear of the executioner.

You have then in one victim a twofold martyrdom, of chastity and religion. She both remained a virgin and she obtained martyrdom.

This is the magnificent commentary of St. Ambrose on St. Agnes.

Euthanasia Laws in Kerela India oppsed by Catholic church

I found this article online

Church leaders in Kerala state, southern India, are up in arms against the state government's move to legalize euthanasia.

Media reports said the Kerala Law Reforms Commission has prepared a draft bill for legalizing euthanasia as one of its recommendations for legal reform. If the state government, a coalition of communist parties, accepts it, Kerala will become India's first state to legalize euthanasia.

The Kerala Catholic Bishops' Council has publicly opposed the move, releasing statements in the media since media reported on the draft bill in the last week of December.

The council's Family Commission chairman, Bishop Mathew Anikuzhikattil of Idukki, said the Church would use all democratic means to oppose legislation allowing euthanasia.

About 100 representatives from all 29 Catholic dioceses met on Jan. 14 in Kochi, the state's commercial center, 2,960 kilometers south of New Delhi, to discuss the draft bill. They protested the bill by burning a copy of it.

Having read the draft, Bishop Anikuzhikattil said legally sanctioning such a practice is "anti-humane and against basic principles of Christian faith." The commission is scheduled to submit the report of its recommendations to the government on Jan. 24, but it was released to media in advance.

For more details refer to the entire article here

Please pray for India and the Catholics there the catholic church is really facing a crisis in India.

Pope St. Fabian - 20th January 2009

"It is said that Fabian, after the death of Anteros, came from the country along with others and stayed at Rome, where he came to the office in a most miraculous manner, thanks to the divine and heavenly grace. For when the brethren were all assembled for the purpose of appointing him who should succeed to the episcopate, and very many notable and distinguished persons were in the thoughts of many, Fabian, who was there, came into nobody's mind. But all of a sudden, they relate, a dove flew down from above and settled on his head as clear imitation of the descent of the Holy Ghost in the form of a dove upon the Savior; whereupon the whole people, as if moved by one divine inspiration, with all eagerness and with one soul cried out "worthy," and without more ado took him and placed him on the episcopal throne."

According to the prosaic "Liber Pontificalis," Fabian was a Roman, the son of Fabius. He appointed seven deacons to the seven districts of Rome. He ordered subdeacons to cooperate with the notaries in gathering the acts of the martyrs. He brought back the body of St. Pontian from Sardinia and buried it in the Cemetery of Calixtus. This cemetery was enlarged and beautified. Vaults were adorned with paintings. A church rose above the cemetery. Later writers attributed all kinds of regulations to the busy time of Pope Fabian. Gregory of Tours, the famous historian of the Franks, even credits Fabian with starting the evangelization of Gaul. This is manifestly false because the Church existed in Gaul before the time of Fabian, but it is probable enough that he did something for the Gallic Church.

All this activity was made possible by the peace which the Church enjoyed at this time. The first half of the third century was in general a period of peace. Septimius Severus, at the beginning of the century, and Maximinus, just before Fabian's reign, had been persecutors, but they were exceptions. After the death of the ex-wrestler Maximinus, his successors Papienus, Balbinus, and Gordianu had left the Christians pretty much alone. And Philip who murdered and succeeded Gordian was himself a Christian-- of sorts. Philip, though he presided at pagan games, was quite friendly to the Christians, and during his reign Christianity flourished. Fabian's activity has been noted; and at the same time Gregory, the wonder-worker, bishop of Neo-Caesarea, Cyprian, bishop of Carthage, the great Origen, and others were writing to create Christian literature. It looked as if the Church were going to burst out of the catacombs to flourish in the light of day.

But the pagans were angry. Even before the death of Emperor Philip in 249 there had been isolated outbreaks against the Christians. The pagans bitterly resented Christian growth, and when Decius succeeded Philip as emperor, that resentment mounted the throne. Decius was on principle a determined and ruthless enemy of the Christian name. Septimius Severus had tried to stop conversions; Maximinus had gone after the leaders. Decius issued an edict ordering all Christians to deny Christ by some tangible sign such as offering incense to idols. The storm hit a church softened by peace. On all sides many hastened to deny Christ, but there were many too who stood up and faced the worst tortures and death for Him. Among these was St. Fabian. The details of his martyrdom are lacking, but it is historically certain. He is buried in the Cemetery of Calixtus. His feast is kept on January 20.

In the catacombs of St. Callistus, the stone that covered Fabian’s grave may still be seen, broken into four pieces, bearing the Greek words, “Fabian, bishop, martyr.”

Fra Angelico

My favourite Catholic painter is Fra Angelico. Today we will read up a bit of history of this Saint Paniter before we go into contemplating his paintings.

The life of Fra Giovanni da Fiesole, baptized as Guido di Piero (born around 1395 in Vicchio di Mugello, died in Rome in 1455) is the stuff of legend. “Angelic” was how he came to be known soon after his death; the name “Beato” was a comment on his painting and not a reference to his beatification, which happened only recently, in 1984.

Fra Angelico was a Dominican, and a mendicant, so, not being part of a closed order, he was free to meet and talk to others in the city. In 1420-1422, he entered the convent of San Domenico in Fiesole with his brother Benedetto. It was here that he produced his first works: altarpiece for the high altar, Altarpiece of the Annunciation, The Coronation of the Virgin, as well as the frescoes for his monastery.

On June 23, 1983, Pope John Paul II granted official cultus to Fra Angelico, who is now a Blessed with an office, a mass and obligatory memory (and now Patron of Artists)

Fra Angelico not only gained recognition as a painter, but must have commanded respect in his convent because he was appointed Vicario for the first time in Fiesole from 1432/33, a post he was to hold frequently in later years.

In the 1430’s the painter worked in Florentine churches. He carried out the following commissions for the Dominicans in Cortona: the Cortona Triptych and the Annunciation panel. From 1438, he worked on his most important commission, the San Marco Altarpiece and the frescoes for the convent of San Marco in Florence.

In July 1445 Fra Angelico was summoned by Eugenius IV to Rome, where he painted frescoes in the chapel of Santissimo Sacramento, which was later destroyed under Pope Paul III. For Eugenius’ successor, Pope Nicholas V, he painted the frescoes of St. Stephen and St. Lawrence between 1447 and 1449 with the assistance of Benozzo Gazzoli (1420-1497), in the Capella Niccolina in the Vatican, named after the Pope who commissioned the frescoes.

In the summer of 1447, he began work on the frescoes in the Capella di San Brizio (10), in the cathedral at Orvieto. These were competed by Luca Signorelli fifty years later. From 1450-1452, he returned to his old convent in Fiesole as Prior, before going for one last time to Rome, where he died on 18 February 1455. He is buried in Santa Maria sopra Minerva, where his grave has always drawn worshippers. After his beatification by Pope John Paul II in 1984, the headstone was placed on a plinth and surrounded by a bronze grille with floral motifs. His feast day is 18 February, the day of his death.

Catholic Art

Today we will start a new chapter in this blog. We will look, contemplate and learn from great Catholic art.

In the middle ages, Catholics learnt about Christ and the bible from the sermons of the saints, the stained glass on the cathedrals and the paintings by painters like Giotto di Bondone, Fra Angelico etc etc.

We wont just be admiring paintings, we will look at the details and let those details touch our souls and lift us up to Christ who is the artist extraordinaire.

Two Paintings, Two Mentalities, Two Doctrines

(The Virgin and Child by the Maitre de Moulins)
(The Virgin and Child by Rouault)

Indulge in an exercise of fantasy, and suppose that by rewinding the thread of bygone centuries it has become possible for you to return to the time of Christ and walk into a room of the Holy Family's humble dwelling in Nazereth.

Imagine that you find the Virgin playing with the Child, and that both were just as Rouault depicted them in the painting on the upper right. Would such a sight fulfill your expectations? Would it correspond to what you might have hoped from the Mother of God and the Word Incarnate Himself? Would you find in those images the authentic expression of the Christian spirit and the ineffable virtues of Jesus and Mary?

Obviously not.

Therefore, whoever earnestly wants that Christian art worthily and duly reflect the spirit of the Gospel cannot be indifferent to paintings of this nature becoming widespread among the faithful. What kind of impression would people have of the Holy Family if nothing else were shown to them but paintings of this ilk? As far as it is able, Christian art has the role of an accessory to the spreading of sound doctrine. The spirit of this painting cannot be deemed proper for that end.
In order to illustrate these affirmations better, look at the painting by the Maitre de Moulins (fifteenth century), which also portrays the Virgin and Child, and consider how efficacious it is in helping us understand, through the senses, what the Church teaches about Jesus and Mary.

(Clik on both images for a larger view)

St. Charles of Sezze - 18th January 2009

Born in Sezze, southeast of Rome, Charles was inspired by the lives of Salvator Horta and Paschal Baylon to become a Franciscan; he did that in 1635. Charles tells us in his autobiography, "Our Lord put in my heart a determination to become a lay brother with a great desire to be poor and to beg alms for his love."

Charles served as cook, porter, sacristan, gardener and beggar at various friaries in Italy. In some ways, he was "an accident waiting to happen." He once started a huge fire in the kitchen when the oil in which he was frying onions burst into flames.

One story shows how thoroughly Charles adopted the spirit of St. Francis. The superior ordered Charles — then porter — to give food only to traveling friars who came to the door. Charles obeyed this direction; simultaneously the alms to the friars decreased. Charles convinced the superior the two facts were related. When the friars resumed giving goods to all who asked at the door, alms to the friars increased also.

At the direction of his confessor Charles wrote his autobiography, The Grandeurs of the Mercies of God. He also wrote several other spiritual books. He made good use of his various spiritual directors throughout the years; they helped him discern which of Charles’ ideas or ambitions were from God. Charles himself was sought out for spiritual advice. The dying Pope Clement IX called Charles to his bedside for a blessing.

Charles had a firm sense of God’s providence. Father Severino Gori has said, "By word and example he recalled in all the need of pursuing only that which is eternal" (Leonard Perotti, St. Charles of Sezze: An Autobiography, page 215).

He died at San Francesco a Ripa in Rome and was buried there. Pope John XXIII canonized him in 1959.

Cardinal Cañizares Llovera - Holy Communion on the tongue

One of the first interviews with Cardinal Cañizares Llovera, the new Prefect of the Congregation for the Divine Worship, dealt with Communion on the Tongue

"No, it is not just a matter of form. What does it mean to receive communion in the mouth? What does it mean to kneel before the Most Holy Sacrament? What dies it mean to kneel during the consecration at Mass? It means adoration, it means recognizing the real presence of Jesus Christ in the Eucharist; it means respect and an attitude of faith of a man who prostrates before God because he knows that everything comes from Him, and we feel speechless, dumbfounded, before the wondrousness, his goodness, and his mercy. That is why it is not the same to place the hand, and to receive communion in any fashion, than doing it in a respectful way; it is not the same to receive communion kneeling or standing up, because all these signs indicate a profound meaning. What we have to grasp is that profound attitude of the man who prostrates himself before God, and that is what the Pope wants."

St Anthony of Egypt - 17th January 2009

(The Temptation of St. Anthony (ca. 1500) by Hieronymous Bosch (1450-1516)

St. Anthony was born in 251 in a small village in Egypt. When he was twenty years old, his parents died. They left him a large estate and placed him in charge of the care of his younger sister. Anthony felt overwhelmed and turned to God in prayer. Gradually he became more and more aware of the power of God in his life. About six months later, he heard this quotation of Jesus from the Gospel: "Go, sell what you own and give the money to the poor, and you will have treasure in heaven" (Mark 10:21). He took the words as a personal message in answer to his prayer for guidance. He sold most of his possessions keeping only enough to support his sister and himself. Then he gave the rest of the money to people who needed it.

Anthony's sister joined a group of women living a life of prayer and contemplation. Anthony decided to become a hermit. He begged an elderly hermit to teach him the spiritual life. Anthony also visited other hermits so he could learn each one's most outstanding virtue. Then he began his own life of prayer and penance alone with God.

When he was fifty-five, Anthony built a monastery to help others. Many people heard of him and sought his advice. He would give them practical advice such as: "The devil is afraid of us when we pray and make sacrifices. He is also afraid when we are humble and good. He is especially afraid when we love Jesus very much. He runs away when we make the Sign of the Cross."

St. Anthony visited Paul the hermit whose feast is celebrated on January 15. He felt enriched by the example of Paul's holy life.

At 60, he hoped to be a martyr in the renewed Roman persecution of 311, fearlessly exposing himself to danger while giving moral and material support to those in prison. At 88, he was fighting the Arian heresy, that massive trauma from which it took the Church centuries to recover. “The mule kicking over the altar” denied the divinity of Christ.

Anthony is associated in art with a T-shaped cross, a pig and a book. The pig and the cross are symbols of his valiant warfare with the devil—the cross his constant means of power over evil spirits, the pig a symbol of the devil himself. The book recalls his preference for “the book of nature” over the printed word. Anthony died in solitude at 105.

Churchgoing linked to lower suicide risk

That is the headline of this article right here on the Washington Times.
Note that it makes a difference between being spiritual and going the church. Read the article for the specifics.

St. Berard and Companions - 16th January 2009

Today we celebrate the feast of St. Berard and Companions.

Six Franciscan friars accepted from St. Francis of Assisi an assignment to go to Morocco. They were to announce Christianity to the Muslims. Friars Berard, Peter, Adjutus, Accursio and Odo traveled by ship in 1219. Morocco is in the northwest corner of Africa and the journey was long and dangerous. The group arrived at Seville, Spain. They started preaching immediately, on streets and in public squares. People treated them as if they were crazy and had them arrested. To save themselves from being sent back home, the friars declared they wanted to see the sultan. So the governor of Seville sent them to Morocco.
The sultan received the friars and gave them freedom to preach in the city. But some of the people did not like this. They complained to the authorities. The sultan tried to save the friars by sending them to live in Marrakech, on the west coast of Morocco. A Christian prince and friend of the sultan, Dom Pedro Fernandez, took them into his home. But the friars knew that their mission was to preach the faith. They returned to the city as often as they could. This angered some people who did not want to hear the friars' message. These complaints angered the sultan so much that one day when he saw the friars preaching, he ordered them to stop or leave the country. Since they did not feel justified about doing either one, they were beheaded right then and there. It was January 16, 1220.
Dom Pedro went to claim the bodies of the martyrs. Eventually he brought their relics to Holy Cross Church in Coimbra, Portugal. The friars' mission to Morocco had been brief and an apparent failure.
These were the first Franciscan martyrs. When Francis heard of their deaths, he exclaimed, "Now I can truly say that I have five Friars Minor!"
But the results were surprising. The story of these heroes fired the first Franciscans with the desire to be missionaries and martyrs too. It was their particular witness that inspired a young man to dedicate his life to God as a Franciscan priest. We know him as St. Anthony of Padua. His feast day is June 13.
These five martyrs were canonized in 1481.

St. Paul the Hermit - 15th January 2009

Today we read the life of St Paul the Hermit as commented on by Dr. Plinio Correa.

Biographical selection:

St. Paul (229-342) was born in Lower Thebaïd, Egypt. At age 22 during the persecution of Emperor Decius, he learned that his brother-in-law, who wanted to confiscate his estate, was planning to report him as a Christian to the pagan authorities. Paul fled, taking refuge in the desert. After the danger abated, he decided to remain a hermit.

At the end of his life, St. Anthony visited him in his cave in the desert and found an exemplar of what a holy man should be. He lived as an anchorite for more than 90 years.

His life in the desert, however, should not lead us to think that the contemplation of God left him uninterested in the glorious battles of the Church. No one walks securely on the road leading to God if he is not united to the Spouse whom Christ chose and established as the column and fundament of Truth. Among the children of the Church, those called to be most closely united to her are the contemplatives, since they traverse the sublime, arduous roads where many dangers lurk.

From the depths of his cave, Paul, enlightened by divine inspiration, followed the battles of the Church against Arianism. He was an admirer of St. Athanasius and united to those who defended that the Word was co-substantial with the Father. He asked St. Antony, to whom he left his own tunic, to bury him with the tunic of St. Athanasius, which St. Antony had received as a gift from the Patriarch of Alexandria.

Comments of Prof. Plinio:

These are good commentaries on St. Paul, the first hermit. The selection focuses on the nobility of the eremitic state, which consists of living alone in the desert making elevated meditations that seem far removed from human affairs, and, therefore, from the fight between Good and Evil.

Actually, the personal fight of the hermit between his ordered passions directed by reason and his disordered passions directed by the Devil are not antithetical to the fight. The selection clearly shows that those contemplative hermits, by special enlightenment from God, had a clear notion of the merit of the fight of the Church in their times.

The contemplative and active lives are profoundly harmonic, which can be seen in the life of St. Paul the Hermit. From the depths of his cave where he lived isolated and dedicated to meditating on the things of God, he also followed in spirit the battles of the great St. Athanasius. When he died, he asked to be buried in the tunic of St. Athanasius to manifest his enthusiasm for the battles that the great warrior was waging against Arianism. This episode illustrates how the external apostolate is linked to the interior life, how the active life is linked to the contemplative.

There is yet another consideration that can be made about the eremitic state. When speaking of it, one usually emphasizes the sacrifice and strength of will it takes to separate oneself from earthly things and be alone. In effect, the desire to talk and be with others is never so strong as when one is alone. Human nature is made in such a way that when we are with others for a long time, we want to be alone; but after we are alone for a time, we want to be among others. So, one of the greatest glories of the eremitic state would be to live alone and in silence.

This is true in a certain way. But there is another aspect of the eremitic state to consider. Its nobility lies not just in remaining silent, but also in speaking with God. Speaking with God should be understood not as having continuous apparitions and revelations, but in keeping the spirit occupied with things of God, profound thoughts, elevated aspirations, noble causes. It is to be familiar with the highest cogitations of the human spirit, which are religious thoughts. This is, in my opinion, the excellence of the eremitic state, what constitutes its principal adornment and highest respectability.

From a certain point of view, a man in the eremitic state practices the virtue of respect above all others. For the hermit nothing is small, without importance, or trivial. He understands the highest reasons for which each thing was created and its sacred, august character. When he speaks, his voice is like a bronze bell, grave and serious, calling men to the highest cogitations of the spirit.

This is what the modern world is lacking more than anything else. The modern man completely lacks the virtue of respect. He lacks respect for himself and things because he rejected this spirit and embraced triviality and banality. He only likes transitory, concrete things that offer an immediate pleasure.

The eremitic state is, on the contrary, a way of living where a man is like a flaming torch of gravity and respect. Respect for God, above all, but also respect for himself and for every created thing as it reflects God. This is what I think is the glory of the eremitic state.

We should ask St. Paul the Hermit to pray for us to have an understanding of and desire for this virtue, because without the virtue of respect, neither moral perfection nor sanctity exists.

St. Felix of Nola - 14th January 2009

Today we celebrate the feast of St. Felix of Nola. Let us read what Dr. Plinio has to say the about this great saint.

(St Felix hiding in the cave protected by the spider web form the Roman Soldiers)

Biographical selection:

An account tells us that one day the Bishop of Nola, Maximus, fell to the ground exhausted from hunger and cold fleeing from his persecutors [the persecution of Decius in the 3rd century]. Felix, warned by an Angel, came to help him. He squeezed a cluster of grapes he found miraculously on a bush into the Bishop’s mouth to give him some food. Then he carried the old man on his shoulders back home. When the Bishop died, Felix was elected to succeed him.

One day when he was preaching and his persecutors were looking for him, Felix slipped through a narrow opening in the wall of a ruined house and hid there. In a trice, by God’s command, spiders spun a web across the space. The pursuers, seeing the web, thought that no one could have gone through the opening, and went on their way. Then Felix took refuge in another place and a widow brought him food for three months, but she never saw his face.

Finally peace was restored and he returned to his church, were he went to his final rest in the Lord. He was buried outside the city, in a place called Pincis.

Felix had a brother also called Felix. When the persecutors tried to make him worship the idols, he said to then: “You are the enemies of your gods; if you take me to them, I will blow upon them as my brother did, and they will be shattered.”

Some pagans came to seize Felix but were stricken with intolerable pain in their hands. They howled with the pain, and Felix said to them: “Say ‘Christ is God’ and the pain wll leave you.” They said the words and were cured.

A priest of the old gods came to him and said: “Sir, my god saw you coming and took flight. I asked him why he fled, and he answered: ‘I cannot bear this Felix’ holiness!’ Therefore, if my god fears you so much, how much more should I fear you!” Felix then instructed him and he was baptized.

Comments of Prof. Plinio:

Actually we have here a series of small charming facts that would furnish matter for comment for several evenings. I will summarize them.

Naturally, one is not obliged to believe these small stories. A person overly concerned about whether these facts really happened does not understand the point of these legends. A legend is based on a truth that is disfigured or, perhaps transfigured, by the pious imagination of the people. The lives of the saints often lack pieces of information in some points, which nonetheless provide a few historical clues about what happened. The simple people who admire the saint then start to imagine what could have happened that would explain those unexplained points in harmony with the saint’s life. So, they form a hypothesis.

This hypothesis is so beautiful that it spreads to others, who in turn repeat it over and over. It ends by being transmitted as a legend. It does not have historical precision, but often it transmits an important part of the spirit of the saint.

Something like this happened with the lives of many saints, giving birth to this true masterpiece that is The Golden Legend by Jacobus of Voragine. In addition to their historical interest – which should not be disregarded – these stories have an extraordinary moral value and a great literary beauty.

Take for example the life of St. Felix of Nola. Because of his dedication, he took on the burden of a desperate situation. Maximus Bishop of Nola, a city of Italy, is fleeing a persecution of the Roman soldiers and falls to the ground in hunger and cold. The life of this unfortunate man crosses paths with St. Felix’. St. Felix goes to him, feeds him, warms him, brings him back to his home and takes care of him, thus running the risk of being persecuted also. That is, for the love of Our Lord Jesus Christ and His Church, he took it upon himself to shelter the one who was being persecuted. This is the moral profile of St. Felix that we find depicted in The Golden Legend, which perfectly fits the moral profile of a saint.

How did the legend portray this episode? It paints St. Felix as being warned by an Angel that the Bishop needed his help. It is a beautiful scene. We can imagine St. Felix praying at his place and suddenly, a splendorous Angel appears to him, causing St. Felix to marvel. Instead of giving him a pleasant task, the Angel gives him a difficult one: “The Bishop of Nola is in need and you must go and risk your life to find and save this Bishop.” St. Felix accepts; he says “yes” to the Angel as Our Lady did to St. Gabriel.

Then he goes out, finds the half-dead man, and realizes he has no provisions to give the sick man to restore him. A cluster of grapes appears miraculously on a bush and St. Felix squeezes it to give the poor Bishop some food. The Bishop feels himself relieved not only by the juice of the grapes, but also by the tenderness and care of the man who came to assist him. The selection is not clear whether St. Maximus died soon afterward or later, but this is not what matters here. Someone could ask whether those grapes actually existed as a historical fact. I don’t know if they existed or not. Perhaps they are legend. But I think that even if they were only legend, they would be more beautiful for having been born from a Catholic piety that thirsted for the marvelous than if they had actually appeared miraculously on that bush.

Then St. Felix takes that old Bishop upon his shoulders – we can see that he was a strong man – and carries him as one who carries a great treasure. He brings the Bishop back to his home, lays him in his bed, and takes care of him.

Then – either shortly afterward or some time later – St. Maximus goes to Heaven. The people gather to mourn the dead Bishop, and choose St. Felix as his successor. Now he is no longer the one who assists the man who was persecuted. Rather, he inherits the cause of the persecution. He takes the cross of the other and carries it on his own shoulders, just as he had carried the man himself some time before. The first was persecuted because he was a Bishop; the second becomes a Bishop to be persecuted.

You can see that The Golden Legend is describing the high moral profile of St. Felix that corresponds to his actions. The essence of the legend must be true. The accidents of the Angel appearing and the miraculous grapes do not change the moral lesson the life of St. Felix gives us. It also has an extraordinary literary beauty.

Another very beautiful fact is the description of how St. Felix hid from his enemies. They were close on his tracks when he hid in the wall of a ruined house. He entered through a narrow opening and immediately afterward, a spider spun a web over the passage to mislead the persecutors. They saw the web and figured that no one could have passed through that opening for some days. So they went on, leaving the saint safe.

A man protected from terrible persecutors by a spider is extremely charming and poetic. It is a very beautiful episode. Soldiers of the Roman legion, all armed, are searching every inch of the ruined house. Inside one wall is St. Felix, hearing everything. He hears their conversation as they draw near his hiding place. When they stop close to the narrow opening, he thinks: “Now, I am lost.” Then, he hears the commander say: “Let’s not waste time searching here because there are spider webs. No one has been through this opening for some time.”

Again, even if the spider did not exist – and I am not at all sure that it didn’t – it portrays a difficult situation through which St. Felix had to pass that reflects what he had to suffer for the Church, that is, a high moral profile.

Whether these facts are true or not, they tell us that St. Felix was a great saint who left a deep mark on his time. Otherwise the people would not have preserved and passed on the memory of his life. Legend gives us a marvelous image of his life. It is a charming perspective that already has something of Heaven.

Let us pray to St. Felix, asking him to give us dedication in the service of the Church, the courage to face persecution, and the desire for Heaven and a sense of the marvelous that we glean listening to his life narrated by Blessed Jacobus of Voragine.

St. Hilary - 13th January 2009

This staunch defender of the divinity of Christ was a gentle and courteous man, devoted to writing some of the greatest theology on the Trinity, and was like his Master in being labeled a “disturber of the peace.” In a very troubled period in the Church, his holiness was lived out in both scholarship and controversy.

Raised a pagan, he was converted to Christianity when he met his God of nature in the Scriptures. His wife was still living when he was chosen, against his will, to be the bishop of Poitiers in France. He was soon taken up with battling what became the scourge of the fourth century, Arianism, which denied the divinity of Christ.

The heresy spread rapidly. St. Jerome said “The world groaned and marveled to find that it was Arian.” When Emperor Constantius ordered all the bishops of the West to sign a condemnation of Athanasius, the great defender of the faith in the East, Hilary refused and was banished from France to far off Phrygia. Eventually he was called the “Athanasius of the West.” While writing in exile, he was invited by some semi-Arians (hoping for reconciliation) to a council the emperor called to counteract the Council of Nicea. But Hilary predictably defended the Church, and when he sought public debate with the heretical bishop who had exiled him, the Arians, dreading the meeting and its outcome, pleaded with the emperor to send this troublemaker back home. Hilary was welcomed by his people.

Comment:

Christ said his coming would bring not peace but a sword (see Matthew 10:34). The Gospels offer no support for us if we fantasize about a sunlit holiness that knows no problems. Christ did not escape at the last moment, though he did live happily ever after—after a life of controversy, problems, pain and frustration. Hilary, like all saints, simply had more of the same.

For the works of St Hiliary please refer to the following link:

http://www.ccel.org/ccel/schaff/npnf209.toc.html

St. Marguerite Bourgeoys - 12th January 2009

On November 12, 1950 Pope Pius XII beatified Marguerite Bourgeoys. Canonizing her this October 31, 1982, Pope John Paul II gives the Canadian Church its first woman saint.

St. Marguerite Bourgeoys was born in Troyes, in the province of Champagne (France), on Good Friday, April 17, 1620. She was baptized on the same day in the church of Saint-Jean, a church that was located near her home. Marguerite was the sixth child in a family of twelve. Her parents were Abraham Bourgeoys and Guillemette Gamier, and she was privileged to grow up in a milieu that was middle class and thoroughly Christian.

Marguerite was nineteen years of age when she lost her mother. In the following year, 1640, in the course of a procession held on October 7 in honor of Our Lady of the Rosary, she had an unforgettable experience. Her eyes rested on a statue of the Blessed Virgin, and at that moment she felt inspired to withdraw from the world and to consecrate herself to the service of God. With that unchanging fidelity to what she believed to be God's will for her, a fidelity that characterized her life thenceforth, she set about to discern her specific vocation.

She registered, at once, as a member of the extern Congregation of Troyes, an association of young girls devoted to the charitable work of teaching children in the poor districts of the
town. While engaged in this apostolate she learned about the foundation of Ville Marie (Montreal) in Canada. The year was 1642, and at that time she sensed a first call to missionary life. This call was rendered concrete in 1652 when she met Monsieur de Maisonneuve, founder and governor of the settlement begun in New France, who was in search of someone who would volunteer her services for the gratuitous instruction of the French and Indian children. Our Lady confirmed the call addressed to her: "Go, I will not forsake you", she said. Thus assured, Marguerite left Troyes in February, 1653, in a spirit of complete detachment. She arrived in Montreal on the following 16th of November, and without delay she set to work to promote the best interests of the colony. She is rightly considered co-foundress of Montreal, with the nurse, Jeanne Mance, and the master designer, Monsieur de Maisonneuve.

In order to encourage the colonists in their faith expression, she arranged for the restoration of the Cross on Mount Royal after it has been destroyed by hostile Indians, and she undertook the construction of a chapel dedicated to Notre-Dame de Bon Secours. Convinced of the importance of the family in the building of this new country, and perceiving the significance of the role to be exercised by women, she devoted herself to the task of preparing those whose vocation it would be to preside in a home. In 1658, in a stable which had been given to her by the governor for her use, she opened the first school in Montreal. She also organized an extern Congregation, patterned after the one which she had known in Troyes but adapted to the actual needs. In this way, she could respond to the needs of the women and young girls on whom much depended as far as the instruction of children was concerned. In 1659, she began receiving girls who were recommended by "les cures" in France, or endowed by the King, to come to establish homes in Montreal, and she became a real mother to them. Thus were initiated a school system and a network of social services which gradually extended through the whole country, and which led people to refer to Marguerite as "Mother of the Colony".

On three occasions, Marguerite Bourgeoys made a trip to France to obtain help. As of
1658, the group of teachers who associated themselves with her in her life of prayer, of heroic poverty, and of untiring devotedness to the service of others, presented the image of a religious institute. The group was inspired by the "vie voyagere" of Our Lady, and desired to remain uncloistered, the concept of an uncloistered community being an innovation at that time. Such a foundation occasioned much suffering and the one who took the initiative was not spared. But the work progressed. The Congregation de Notre-Dame received its civil charter from Louis XIV in 1671, and canonical approbation by decree of the Bishop of Quebec in 1676. The Constitutions of the Community were approved in 1698.

The foundation having been assured, Sister Bourgeoys could leave the work to others. She died in Montreal on January 12, 1700, acknowledged for her holiness of life. Her last generous act was to offer herself as a sacrifice of prayer for the return to health of a young Sister. Forty memberg of the Congregation de Notre-Dame were there to continue her work.

The educative and apostolic efforts of Marguerite Bourgeoys continue through the commitment of the members of the community that she founded. More than 2,600 Sisters of the Congregation de Notre-Dame work in fields of action according to the needs of time and place - from school to college or university, in the promotion of family, parish and diocesan endeavours. They are on mission in Canada, in the United States, in Japan, in Latin America, in Cameroon, and most recently they have established a house in France.

The Baptism of Our Lord Jesus Christ - 11th January 2009

The baptism of Christ Christ is bathed in light; let us also be bathed in light. Christ is baptized; let us also go down with him, and rise with him.
John is baptizing when Jesus draws near. Perhaps he comes to sanctify his baptiser; certainly he comes to bury sinful humanity in the waters. He comes to sanctify the Jordan for our sake and in readiness for us; he who is spirit and flesh comes to begin a new creation through the Spirit and water.
The Baptist protests; Jesus insists. Then John says: I ought to be baptized by you. He is the lamp in the presence of the sun, the voice in the presence of the Word, the friend in the presence of the Bridegroom, the greatest of all born of woman in the presence of the firstborn of all creation, the one who leapt in his mother’s womb in the presence of him who was adored in the womb, the forerunner and future forerunner in the presence of him who has already come and is to come again. I ought to be baptized by you: we should also add, “and for you,” for John is to be baptized in blood, washed clean like Peter, not only by the washing of his feet.
Jesus rises from the waters; the world rises with him. The heavens, like Paradise with its flaming sword, closed by Adam for himself and his descendants, are rent open. The Spirit comes to him as to an equal, bearing witness to his Godhead. A voice bears witness to him from heaven, his place of origin. The Spirit descends in bodily form like the dove that so long ago announced the ending of the flood and so gives honour to the body that is one with God.
Today let us do honour to Christ’s baptism and celebrate this feast in holiness. Be cleansed entirely and continue to be cleansed. Nothing gives such pleasure to God as the conversion and salvation of men, for whom his every word and every revelation exist. He wants you to become a living force for all mankind, lights shining in the world. You are to be radiant lights as you stand beside Christ, the great light, bathed in the glory of him who is the light of heaven. You are to enjoy more and more the pure and dazzling light of the Trinity, as now you have received – though not in its fullness – a ray of its splendour, proceeding from the one God, in Christ Jesus our Lord, to whom be glory and power for ever and ever. Amen.