Thought for the day:

"Give me grace to amend my life, and to have an eye to mine end, without grudge of death, which to them that die in thee,
good Lord, is the gate of a wealthy life."
St. Thomas More

THREE THINGS

"Three things are necessary for the salvation of man; to know what he ought to believe; to know what he ought to desire; and to know what he ought to do."
St. Thomas Aquinas

Rights of Man?

"The people have heard quite enough about what are called the 'rights of man'. Let them hear about the rights of God for once". Pope Leo XIII Tamesti future, Encyclical

Eternity

All souls owe their eternity to Jesus Christ. Unfortunately, many have turned their back to him.


Wednesday, September 30, 2015

St. Jerome


This is rather long, but worth the read (I think), especially if you want to know any history of the Church, and why his version was the only accepted one for 1200+ years.

SAINT JEROME
Doctor of the Church
(329-420)

Saint Jerome, born in Dalmatia in 329, was sent to school in Rome. His boyhood was not free from faults; his thirst for knowledge was excessive, and his love of books, a passion. He had studied under the best masters, visited foreign cities, and devoted himself to the pursuit of learning. But Christ had need of his strong will and active intellect for the service of His Church. He told him in a supernatural experience he never forgot that he was not a Christian, but a Ciceronian: "Your heart is where your treasure is," said the Lord to him - that is, in the eloquent writings of antique times. Saint Jerome obeyed the divine call, making a vow never again to read profane works, and another of celibacy. In Rome he had already assisted a number of holy women to organize houses of retirement where they consecrated themselves to God by vow. Calumnies, arising from jealousy, made a certain headway against the scholar whose competence was beginning to attract honors.

He fled from Rome to the wild Syrian desert, and there for four years learned in solitude, intense sufferings and persecution from the demons, new lessons in humility, penance and prayer, and divine wisdom. "I was very foolish to want to sing the hymns of the Lord on foreign soil, and to abandon the mountain of Sinai to beg help from Egypt," he declared.

Pope Damasus summoned him back to Rome, and there assigned to the famous scholar, already expert in Hebrew and other ancient languages, the task of revising the Latin Bible. Saint Jerome obeyed his earthly Head as he had obeyed his Lord. Retiring once more in 386 to Bethlehem, the eloquent hermit sent forth from his solitary cell not only a solidly accurate version of the Scriptures, but during thirty years' time, a veritable stream of luminous writings for the Christian world. He combated with unfailing efficacy several heresies being subtly introduced by various personages in his own region and elsewhere.

For fourteen years the hand of the great scholar could no longer write; but Saint Jerome could still dictate to six secretaries at a time, to each on a different subject, in those final years. He died in his beloved Bethlehem in 420, when over 80 years old. His tomb is still in a subterranean chapel of its ancient basilica, but his relics were transported to Saint Mary Major Basilica of Rome, where the crib of Bethlehem is conserved.

Now, for an in-depth review from the 'Lives of the Saints', by Alban Butler:

Jerome (Eusebius Hieronymus Sophronius), the father of the Church most learned in the Sacred Scriptures, was born about the year 342 at Stridon, a small town upon the confines of Pannonia, Dalmatia
and Italy, near Aquileia. His father took great care to have his son instructed in religion and in the first
principles of letters at home and afterwards sent him to Rome. Jerome had there for tutor the famous
pagan grammarian Donatus. He became master of the Latin and Greek tongues (his native language was the Illyrian), read the best writers in both languages with great application, and made progress in oratory; but being left without a guide under the discipline of a heathen master he forgot some of the true piety which had been instilled Into him in his childhood. Jerome went out of this school free indeed from gross vices, but unhappily a stranger to a Christian spirit and enslaved to vanity and other weaknesses, as he afterward confessed and bitterly lamented. On the other hand he was baptized at Rome (he was a catechumen till he was at least eighteen) and he himself tells us that “it was my custom on Sundays to visit, with friends of my own age and tastes, the tombs of the martyrs and apostles, going down into those subterranean galleries whose walls on either side preserve the relics of the dead.”
After some three years in Rome he determined to travel in order to improve his studies and, with his friend Bonosus, he went to Trier. Here it was that the religious spirit with which he was so deeply imbued was awakened, and his heart was entirely converted to God.

In 370 Jerome settled down for a time at Aquileia, where the bishop, St. Valerian, had attracted so many good men that its clergy were famous all over the Western church. With many of these St. Jerome became friendly, and their names appear in his writings. Among them were St. Chromatius, then a priest, who succeeded Valerian; his two brothers, the deacons Jovinian and Eusebiu; St. Heliodorus and his nephew Nepotian; and, above all, Rufinus, first the bosom friend and then the bitter opponent of Jerome. Already he was beginning to make enemies and provoke strong opposition, and after two or three years an unspecified conflict broke up the group, and Jerome decided to withdraw into some distant country. Bonosus, who had been the companion of his studies and his travels from childhood, went to live on a desert island in the Adriatic. Jerome himself happened to meet a well-known priest of Antioch, Evagrius, at Aquileia, which turned his mind towards the East. With his friends Innocent, Heliodorus and Hylas (a freed slave of St. Melania) he determined to go there.

St. Jerome arrived in Antioch in 374 and made some stay there. Innocent and Hylas were struck down by illness and died, and Jerome too sickened. In a letter to St. Eustochium he relates that in the heat of fever he fell into a delirium in which he seemed to himself to be arraigned before the judgement seat of Christ. Being asked who he was, he answered that he was a Christian. “Thou liest,” was the reply, “Thou art a Ciceronian: for where thy treasure is, there is thy heart also.” This experience had a deep effect on him which was deepened by his meeting with St. Malchus, whose strange story is related herein under October 21. As a result, St. Jerome withdrew into the wilderness of Chalcis, a barren land to the south-east of Antioch, where he spent four years alone. He suffered much from ill health, and even more from strong temptations of the flesh. “In the remotest part of a wild and stony desert,” he wrote years afterwards to St. Eustochium, “burnt up with the heat of the scorching sun so that it frightens even the monks that inhabit it, I seemed to myself to be in the midst of the delights and crowds of Rome... In this exile and prison to which for the fear of Hell I had voluntarily condemned myself, with no other company but scorpions and wild beasts, I many times imagined myself witnessing the dancing of the Roman maidens as if I had been in the midst of them. My face was pallid with fasting, yet my will felt the assaults of desire: in my cold body and in my parched-up flesh, which seemed dead before its death, passion was able to live. Alone with this enemy, I threw myself in spirit at the feet of Jesus, watering them with my tears, and I tamed my flesh by fasting whole weeks. I am not ashamed to disclose my temptations, but I grieve that I am not now what I then was. I often joined night to day crying and beating my breast till calm returned.” Thus does God allow His servants to be from time to time severely tried; but the ordinary life of St. Jerome was doubtless quiet, regular and undisturbed. To forestall and ward off the insurgence of the flesh he added to his corporal austerities a new study, which he hoped would fix his rambling imagination and give him the victory over himself. This was to learn Hebrew. “When my soul was on fire with bad thoughts,” says he writing to the monk Rusticus in 411, “as a last resource I became a scholar to a monk who had been a Jew, to learn of him the Hebrew alphabet; and, from the judicious rules of Qumtilian, the copious flowing eloquence of Cicero, the grave style of Pronto, and the smoothness of Pliny, I turned to this language of hissing and broken-winded words. What labour it cost me, what difficulties I went through, how often I despaired and left off, and how I began again to learn, both I myself who felt the burden can witness, and they also who lived with me. And I thank our Lord, that I now gather such sweet fruit from the bitter sowing of those studies.” However, he still continued to read the pagan classics from time to time, The church of Antioch was at this time disturbed by doctrinal and disciplinary disputes.

The monks of the desert of Chalcis vehemently took sides in these disputes and wanted St. Jerome to do the same and to pronounce on the matters at issue. He preferred to stand aloof and be left to himself, but he wrote two letters to consult St. Damasus, who had been raised to the papal chair in 366, what course he ought to steer. In the first he says: “I am joined in communion with your holiness, that is, with the chair of Peter; upon that rock I know the Church is built. Whoever eats the Lamb outside of that house is a profane person. Whoever is not in the ark shall perish in the flood. I do not know Vitalis; I disown Meletius; Paulinus is a stranger to me. Whoever gathers not with you, scatters; he who is not Christ’s belongs to Antichrist... Order me, if you please, what I should do.” Not receiving a speedy answer he soon after sent another letter on the same subject. The answer of Damasus is not extant: but it is certain that he and the West acknowledged Paulinus as bishop of Antioch, and St. Jerome received from his hands the order of priesthood when he finally left the desert of Chalcis. Jerome had no wish to be ordained (he never celebrated the holy Sacrifice), and he only consented on the condition that he should not be obliged to serve that or any other church by his ministry: his vocation was to be a monk or recluse.

Soon after he went to Constantinople, there to study the Holy Scriptures under St. Gregory Nazianzen. In several parts of his works Jerome mentions with satisfaction and gratitude the honour and happiness of having had so great a master in expounding the divine writings. Upon St. Gregory’s leaving Constantinople in 382, St. Jerome went to Rome with Paulinus of Antioch and St. Epiphanius to attend a council which St. Damasus held about the schism at Antioch. When the council was over, Pope Damasus detained him and employed him as his secretary; Jerome, indeed, claimed that he spoke through the mouth of Damasus. At the pope’s request he made a revision, in accordance with the Greek text, of the Latin version of the gospels, which had been disfigured by “false transcription, by clumsy correction, and by careless interpolations,” and a first revision of the Latin psalter. Side by side with this official activity he was engaged in fostering and directing the marvellous flowering of asceticism which was taking place among some of the noble ladies of Rome. Among them are several of the most famous names of Christian antiquity; such were St. Marcella, who is referred to herein under January 31, with her sister St. Asella and their mother, St. Albiaa; St. Lea; St. Melania the Rival claimants to the see of Antioch Elder, the first one of them to go to the Holy Land; St. Fabiola (December 27); and St. Paula (January 26) with her daughters St. Blesilhi and St. Eustochium (September 28). But when St. Damasus died in 384, and his protection was consequently withdrawn from his secretary, St. Jerome found himself in a very difficult position. In the preceding two years, while impressing all Rome by his personal holiness,
learning and honesty, he had also contrived to get himself widely disliked; on the one hand by pagans and men of evil life whom he had fiercely condemned and on the other by people of good will who were offended by the saint’s harsh outspokenness and sarcastic wit. When he wrote in defense of the fashionable young widow, Blesilla, who had suddenly renounced the world, he was witheringly satirical of pagan society and worldly life, and opposed to her lowliness the conduct of those who “...paint their cheeks with rouge and their eyelids with antimony; whose plastered faces, too white for those of human beings, look like idols, and if in a moment of forgetfulness they shed a tear it makes a furrow where it rolls down the painted cheek; they to whom years do not bring the gravity of age, who load their heads with other people’s hair, enamel a lost youth upon the wrinkles of age, and affect a maidenly timidity in the midst of i troop of grandchildren.” In the letter on virginity which he wrote to St. Kuatochium he was no less scathing at the expense of Christian society, and made a particular attack on certain of the clergy. “All their anxiety is about their clothes... You would take them for bridegrooms rather than for clerics; all they think about is to know the names and houses and doings of rich ladies;” and he proceeds to describe a particular individual, who hates fasting, looks forward to the smell of his meals, and has a barbarous and froward tongue. Jerome wrote to St. Marcella of a certain man who wrongly supposed that he was an object of attack: “I amuse myself by laughing at the grubs, the owls and the crocodiles, and he takes all that I say to himself... Let me give him some advice. If he will only conceal his nose and keep his tongue still he may be taken to be both handsome and learned.” It cannot be matter of surprise that, however justified his indignation was, his manner of expressing it aroused resentment. His own reputation was attacked with similar vigor; even his simplicity, his walk and smile, the expression of his countenance were found fault with. Neither did the severe virtue of the ladies that were under his direction nor the reservedness of his own behavior protect him from calumny: scandalous gossip was circulated about his relations with St. Paula. He was properly indignant and decided to return to the East, there to seek a quiet retreat. He embarked at Porto in August 385. Before he left he wrote a fine apologia, in the form of a letter to St. Asella. “Salute Paula and Eustochium,” it concluded, “mine in Christ whether the world wills it or no... say to them, we shall all stand before the judgement seat of Christ, and there it shall be seen in what spirit each has lived.” At Antioch nine months later he was joined by Paula, Eustochium and the other Roman religious women who had resolved to exile themselves with him in the Holy Land. Soon after arriving at Jerusalem they went to Egypt, to consult with the monks of Nitria, as well as with Didymus, a famous blind teacher in the school of Alexandria. With the help of Paula’s generosity a monastery for men was built pear the basilica of the Nativity at Bethlehem, together with buildings for three communities of women. St. Jerome himself lived and worked in a large rock-hewn cell near to our Saviour’s birthplace, and opened a free school, as well as a hospice, “so that,” as St. Paula said, “should Mary and Joseph again visit Bethlehem there would be a place for them to lodge in,” Here at last were some years of peace. “The illustrious Gauls congregate here, and no sooner has the Briton, so remote from our world, made some progress in religion than he leaves his early-setting sun to seek a land which he knows only by reputation and from the Scriptures. And what of the Armenians, the Persians, the peoples of India and Ethiopia, of Egypt, of Pontus, Cappadocia, Syria and Mesopotamia? ... They throng here and set us the example of every virtue. The languages differ but the religion is the same; there are as many different choirs singing the psalms as there.are nations... Here bread, and vegetables grown with our own hands, and milk, country fare, afford us plain and healthy food. In summer the trees give us shade. In autumn the air is cool and the fallen leaves restful. In spring our psalmody is sweeter for the singing of the birds. We do not lack wood when winter snow and cold are upon us. Let Rome keep its crowds, let its arenas run with blood, its circuses go mad, its theatres wallow in sensuality and, not to forget our friends, let the senate of ladies receive their daily visits.”

But Jerome could not stand aside and be mute when Christian truth was threatened. He had at Rome composed his book against Helvidius on the perpetual virginity of the Blessed Virgin Mary, Helvidius having maintained that Mary had other children, by St. Joseph, after the birth of Christ. This and certain associated errors were again put forward by one Jovinian. St. Paula’s son-in-law, St. Pammachius, and other laymen were scandalised at his new doctrines, and sent his writings to St. Jerome who in 393 wrote two books against Jovinian. In the first he shows the excellence of virginity embraced for the sake of virtue, which had been denied by Jovinian, and in the second confutes his other errors. This treatise was written in Jerome’s characteristically strong style and certain expressions in it seemed to some persons in Rome harsh and derogatory from the honour due to matrimony; St. Pammachius informed St. Jerome of the offence which he and many others took at them. Thereupon Jerome wrote his Apology ( which is an explanation, not asking forgiveness for anything) to Pammachius, sometimes called his third book against Jovinian, in a tone that can hardly have given his critics satisfaction. A few years later he had to turn his attention to Vigilantius Dormantius, sleepy, he calls him a Gallo-Roman priest who both decried celibacy and condemned the veneration of relics, calling those who paid it idolaters and worshippers of ashes. St. Jerome in his answer said: “We do not worship the relics of the martyrs; but we honour them that we may worship Him whose martyrs they are. We honour the servants that the respect which is paid to them may be reflected back on the Lord.” He vindicates the honour paid to martyrs from idolatry because no Christian ever worshipped them as gods, and in order to show that the saints pray for us he says: “If the apostles and martyrs while still living upon earth can pray for other men, how much more may they do it after their victories? Have they less power now they are with Jesus Christ?” He defends the monastic state, and says that a monk seeks security by flying occasions and dangers because he mistrusts his own weakness and knows that there is no safety if a man sleeps near a serpent. St. Jerome often speaks of the saints in Heaven praying for us. Thus he entreated Heliodorus to pray for him when he should be in glory, and told St. Paula, upon the death of her daughter Blesilla, “She now prays to the Lord for you, and obtains for me the pardon of my sins.” But the general tone of his reply to Vigilantius is even more vehement
than that to Jovinian.

From 395 to 400 St. Jerome was engaged in a war against Origenism, which unhappily involved a breach of his twenty-five years friendship with Rufinus. Years before he had written to him the doubtful statement that “friendship which can perish has never been a true one,” as Shakespeare would write twelve hundred years later:

... Love is not love
Which alters when its alteration finds
Or bends with the remover to remove.

Now his affection for Rufinus was to succumb to his zeal for truth. Few writers made more use of Origen’s works and no one seemed a greater admirer of his erudition than St. Jerome; but finding in the East that some had been seduced into grievous errors by the authority of his name and some of his writings he joined St. Epiphanius in warmly opposing the spreading evil. Rufinus, who them lived in a monastery at Jerusalem, had translated many of Origen’s works into Latin and was an enthusiastic upholder of his authority; though it does not appear that he had any intention of upholding those heresies which are undoubtedly contained, at least materially, in Origen’s writings. St. Augustine was not the of the good men who were distressed by the resulting quarrel, which, however, he the more easily understood because he himself became involved in a long controversy with St. Jerome arising out of the exegesis of the second chapter of St. Paul’s epistle to the Galatians. By his first letters he had unintentionally provoked Jerome, and had to use considerable charitable tact to soothe his easily wounded susceptibilities. St. Jerome wrote in 416: “I never spared heretics and have always done my utmost that the enemies of the Church should be also my enemies;” but it seems that sometimes he unwarrantably assumed that those who differed from himself were necessarily the Church’s enemies. He was no admirer of moderation whether in virtue or against evil. He was swift to anger, but also swift to remorse, even more severe on his own shortcomings than on those of others. There is a story told that Pope Sixtus V, looking at a picture of the saint which represented him in the act of striking his breast with a stone, said: “You do well to carry that stone, for without it the Church would never have canonized you.”

But his denunciations and controversies, necessary as most of them were, are the less important part of his activities: nothing has rendered the name of St. Jerome so famous as his critical labours on the Holy Scriptures. For this the Church acknowledges him to have been raised by God through a special providence, and she styles him the greatest of all her doctors in expounding the divine word. Pope Clement VIII did not scruple to call him a man divinely assisted in translating the Bible. He was furnished with the greatest helps for such an undertaking, living many years upon the spot where the remains of ancient places, names, customs which were still recent, and other circumstances set before his eyes a clearer representation of many things recorded in holy writ than it is possible to have at a greater distance of place and time. Greek and Aramaic were then living languages, and Hebrew, though it had ceased to be such from the time of the captivity, was not less understood and spoken among the doctors of the law. It was thought that he could not be further instructed in the knowledge of Hebrew, but this was not his own judgement of the matter and he applied again to a famous Jewish master, called Bar Ananias, who came to teach him in the night-time, lest the Jews should know it. Above other conditions it is necessary that an interpreter of the Bible be a man of prayer and sincere piety. This alone can obtain light and help from Heaven, give to the mind a turn and temper which are necessary for being admitted into the sanctuary of the divine wisdom, and furnish the key. Jerome was prepared by a great purity of heart and a life spent in penance and contemplation before he was called by God to this undertaking. We have seen that while in Rome under Pope St. Damasus he had revised the gospels and the psalms in the Old Latin version, followed by the rest of the New Testament. His new translation from the Hebrew of most of the books of the Old Testament was the work of his years of retreat at Bethlehem, which he undertook at the earnest entreaties of many devout and illustrious friends, and in view of the preference of the original to any version however venerable. He did not translate the books in order, but began by the books of Kings, and took the rest in hand at different times. The only parts of the Latin Bible called the Vulgate which were not either translated or worked over by St. Jerome are the books of Wisdom, Ecclesiasticus, Baruch and the two books of Machabees. The psalms he revised again, with the aid of Origen’s Hexapla and the Hebrew text, and this is the version included in the Vulgate and used in the Divine Office.

The first revision, called the Roman Psalter, is still used for the invitatory psalm at Matins and throughout the Missal, and for the Divine Office in St. Peter’s at Rome, St. Mark’s at Venice, and in the Milanese rite. St. Jerome’s Vulgate was declared by the Council of Trent to be the authentic or authoritative Latin biblical text of the Catholic Church, without thereby implying any preference of this version above the original text or above versions in other languages. In 1907 Pope Pius X entrusted to the monks of St. Benedict the duty of restoring so far as possible St. Jerome’s text of the Vulgate, which during fifteen centuries of use has become considerably modified and corrupted. The version of the Bible ordinarily used by English-speaking Catholics is the translation of the Vulgate made at Rheims and Douay towards the end of the sixteenth century, as revised by Bishop Challoner in the eighteenth; and the English version officially made by Monsignor Ronald Knox was also from the Vulgate. (NOTE: I hi-lited these names in case you look for a Bible which will be truer to the original) In the year 404 a great blow fell on St. Jerome in the death of St. Paula and a few years later in the sacking of Rome by Alaric; many refugees fled into the East, and he wrote of them: “Who would have believed that the daughters of that mighty city would one day be wandering as servants and slaves on the shores of Egypt and Africa? That Bethlehem would daily receive noble Romans, distinguished ladies brought up in wealth and now reduced to beggary? I cannot help them all, but I grieve and weep with them, and, completely given up to the duties which charity imposes on me, I have put aside my commentary on Ezekiel and almost all study. For today we must translate the words of the Scriptures into deeds, and instead of speaking saintly words we must act them.” Again towards the end of his life he was obliged to interrupt his studies by an incursion of barbarians, and some time after by the violence and persecution of the Pelagians who sent a troop of ruffians to Bethlehem to assault the monks and nuns who lived there under the direction of St. Jerome, who had opposed them. Some were beaten, and a deacon was killed, and they set fire to the monasteries. In the following year St. Eustochium died and Jerome himself soon followed her; worn out with penance and work, his sight and voice failing, his body like a shadow, he died peacefully on September 30, 420. He was buried under the church of the Nativity close to Paula and Eustochium, but his body was removed long after and now lies somewhere in St. Mary Major’s at Rome. He is often represented in art in the habit of a cardinal, because of the services he discharged for Pope St. Damasus, and also with a lion from whose paw he was said to have drawn a thorn. This story has been transferred to him from the legend of St. Gemsimus, but a lion is a far from inapt emblem of this fearless and fierce defender of the faith.


He was one of the greatest saints of the Church. He translated the Holy Scripture into one language, Latin. Protestants don't know this, or at least act like they don't. They couldn't possibly believe that a Catholic could actually do something good. Losers!. They don't know any history before the Protestant 'reformation'. It was more like a deformation, if you ask me. What ever happened to the 'one Lord, one faith, and one baptism'? And how about the fact that Jesus said it, and that should settle it?!

Tuesday, September 29, 2015

St. Michael


Today is the feast of St. Michael, the Archangel, the Guardian Angel of the Blessed Sacrament. Saints Gabriel and Raphael are also to be honored this day. These are among those spirits who stand before the throne of God Himself. I know there are seven of them, but don't know the names of the others. These faithful spirits protect us from the dangers of the 'arch' enemy and his minions, who attack us every moment we let our guard down. These are the spirits who instantaneously apprehend the whole compass of primary truths, therefore, it is impossible for them to be surprised, as we are, into error. These faithful angels prostrate themselves in joyous adoration at the feet of the Infant-God foreshown to them enthroned on Mary's knee, and then rose up to sing: 'Glory to God in the highest, and on earth peace to men of good will.' (Notice that they DID NOT say 'peace on earth to all men', but only to those of good will.)

According to our beloved Abbot Gueranger: 'Angels, Archangels, and Principalities; heaven's messengers, ambassadors, and overseers here below: are ye not also, as the apostle says, ministers of the salvation wrought on earth by Jesus, the heavenly High Priest?

We also, through this same Jesus, O most holy Trinity, glorify Thee, together with the three princely hierachies, which surround Thy Majesty with their nine immaterial rings as with a many-circled rampart. To tend to Thee, and to draw all things to Thee, is their common law. Purification, illumination, union: by these three ways in succession, or simultaneously, are these noble beings attracted to God, and by the same they attract those who strive to emulate them. Sublime spirits, it is with your gaze ever fixed on high that you influence those below and around you. Draw plentifully, both for yourselves and for us, from the central fires of the Divinity; purify us from more than the involuntary infirmities of nature; enlighten us; kindle us with your heavenly flames. For the same reason that satan hates us, you love us: protect the race of the Word made Flesh against the common enemy. So guard us, that we may hereafter be worthy to occupy among you the places left vacant by the victims of pride.'



SAINT MICHAEL THE ARCHANGEL
Protector of the People of God

"MI-CA-EL," or "Who is like unto God?" was the cry of the great Archangel when he smote the rebel Lucifer in the conflict of the heavenly hosts. From that hour he has been known as Michael, Captain of the armies of God, the archetype of divine fortitude, the champion of every faithful soul in strife with the powers of evil. What is more, we see him in Holy Scripture as the special guardian of the children of Israel, their comfort and protector in times of sorrow or conflict. It is he who prepares their return from the Persian captivity, when the prophet Daniel prays for that favor (Daniel 10:12-13); who leads the valiant Maccabees to victory in battle, after the prayer of Judas Maccabeus (I Mac. 7:41-44).

Ever since its foundation by Jesus Christ, the Church has venerated Saint Michael as her special patron and protector. She (the Church), invokes him by name in her Confiteor, when accusing her faults; she summons him to the side of her children in the agony of death, and chooses him as their escort from the chastening flames of purgatory to the realms of holy light. Lastly, when Antichrist shall have set up his kingdom on earth, it is Michael who will unfurl once more the standard of the Cross. This we know from a prophecy of Scripture which states clearly that in those days the great prince Michael will rise up to protect the children of God. (Daniel 12:1-4)

During the plague in Rome in the 6th century, Pope Gregory the Great saw Saint Michael in a vision sheathing his flaming sword to show that he would put an end to the scourge which was ravaging the city. In 608 a church was erected in thanksgiving to Saint Michael for the help he gave.

Reflection: Saint Bernard wrote: "Whenever any grievous temptation or vehement sorrow oppresses you, invoke your Guardian, your Leader. Cry out to him and say, Lord, save us, lest we perish!"



THE VISION OF POPE LEO XIII

Exactly 33 years to the day prior to the miracle of the sun at Fatima, on October 13, 1884, Pope Leo XIII had a vision. Here follows an account of that vision:

According to the most widely accepted version of what happened, On October 13, 1884, after Pope Leo XIII had finished celebrating Mass in the Vatican Chapel, attended by a few Cardinals and members of the Vatican staff, he suddenly stopped at the foot of the altar. He turned to step down the stairs and collapsed, falling into what was thought to be a coma or even death.

The priests and even cardinals rushed to his side, fearing the worst. The Pope rose, and was visibly shaken. He stood there for about 10 minutes, as if in a trance, his face ashen white. When asked what had happened, he explained that, as he was about to leave the foot of the altar, he suddenly heard voices - two voices, one kind and gentle, the other guttural and harsh. They seemed to come from near the tabernacle. As he listened, he heard the following conversation:

The guttural voice, the voice of satan in his pride, boasting to Our Lord: "I can destroy your Church"

The gentle voice of Our Lord: "You can? Then go ahead and do so."

Satan: "To do so, I need more time and more power."

Our Lord: "How much time? How much power?

Satan: "75 to 100 years, and a greater power over those who will give themselves over to my service."

Our Lord: "You have the time, you will have the power. Do with them what you will."


He had looked traumatized after this incident, and rushed back to his apartment where he immediately wrote a 'Prayer of Leonine Exorcism', the prayer to St. Michael the Archangel to "protect us in battle." He then mandated this prayer to be said after every Mass from that point forth.

Interesting enough, Pope John XXIII summoned Vatican II exactly 75 years after this vision. AND, one of the first things that had to go was, you guessed it, these Leonine prayers after Mass to St. Michael. Coincidence? I think NOT!


The following is the entire prayer prayer to St. Michael by Pope Leo XIII:
(We do the shortened version after Mass)

O Glorious Archangel St Michael, Prince of the heavenly host, be our defense in the terrible warfare which we carry on against principalities and Powers, against the rulers of this world of darkness, spirits of evil. Come to the aid of man, whom God created immortal, made in his own image and likeness, and redeemed at a great price from the tyranny of the devil. Fight this day the battle of the LORD, together with the holy angels, as already thou hast fought the leader of the proud angels, Lucifer, and his apostate host, who were powerless to resist thee, nor was there place for them any longer in Heaven. That cruel, that ancient serpent, who is called the devil or Satan, who seduces the whole world, was cast into the abyss with his angels. Behold, this primeval enemy and slayer of men has taken courage. Transformed into an angel of light, he wanders about with all the multitude of wicked spirits, invading the earth in order to blot out the name of God and of his Christ, to seize upon, slay and cast into eternal perdition souls destined for the crown of eternal glory.

This wicked dragon pours out, as a most impure flood, the venom of his malice on men of depraved mind and corrupt heart, the spirit of lying, of impiety, of blasphemy, and the pestilent breath of impurity, and of every vice and iniquity. These most crafty enemies have filled and inebriated with gall and bitterness the Church, the spouse of the immaculate Lamb, and have laid impious hands on her most sacred possessions. In the Holy Place itself, where has been set up the See of the most holy Peter and the Chair of Truth for the light of the world, they have raised the throne of their abominable impiety, with the iniquitous design that when the Pastor has been struck, the sheep may be scattered. Arise then, O invincible Prince, bring- help against the attacks of the lost spirits to the people of God, and give them the victory. They venerate thee as their protector and patron; in thee holy Church glories as her defense against the malicious power of hell; to thee has God entrusted the souls of men to be established in heavenly beatitude. Oh, pray to the God of peace that He may put Satan under our feet, so far conquered that he may no longer be able to hold men in captivity and harm the Church. Offer our prayers in the sight of the Most High, so that they may quickly conciliate the mercies of the LORD; and beating down the dragon, the ancient serpent, who is the devil and Satan, do thou again make him captive in the abyss, that he may no longer seduce the nations. Amen.


V. Behold the Cross of the LORD; be scattered ye hostile powers.
R. The Lion of the tribe of Judah has conquered, the root of David.
V. Let thy mercies be upon us, O LORD.
R. As we have hoped in thee.
V. O LORD, hear my prayer.
R. And let my cry come unto thee.


Let us pray:

O God, the Father of our Lord Jesus Christ, we call upon thy holy name, and as suppliants we implore thy clemency, that by the intercession of Mary, ever Virgin immaculate and our Mother, and of the glorious Archangel St Michael, thou wouldst deign to help us against Satan and all other unclean spirits, who wander about the world for the injury of the human race and the ruin of souls. Amen.

(An Indulgence of 300 days)



Saint Michael, first Champion of the Kingship of Christ, pray for us.
(An Indulgence of 300 days)


Holy archangel Michael, defend us in battle, that we may not perish in the tremendous judgment.
(An Indulgence of 100 days)


This is also the birthday of my sweetie. Join me in wishing her the best in the years to come.

Monday, September 28, 2015

WE GOT MOONED!


We got mooned last night, September 27, 2015. It was kind of cool to see, even if you're not into that kind of thing. It was called a 'Super Blood Moon' eclipse, if you care. The Earth got in the way between the Sun and our moon, thus making it sort of orange/red in color. If you missed it, you'll have to wait until the year 2033.

On a related note, Pope Francis left our beloved country. I hope these two aren't related. I mean, we have a leader who was brought up on 'Liberation Theology' in the 1970's, which started in Central America. He is totally right when speaking about the poor and the needy. We are to help them however we can. And, he visited prisoners; this is another thing we're supposed to do in living our Faith. And, he IS the successor of St. Peter. However, he seems to adhere to that theology of the 70's, where it follows more closely socialism than the One, Holy, Apostolic, Roman Catholic Church, which has stood the test of time for 2000 years. He has bought into the thought that somehow the Faith changes with the current times, and he is WRONG in this belief. He needs to promote this Faith for us to listen to him. Otherwise, he is just another bad Bishop to be ignored.

Anyway, I hope this eclipse doesn't mean we are to become 'red' in our beliefs, because of these signs. Learn the Faith that comes to us directly from the Apostles, and accept NOTHING contrary to their teachings. PERIOD! Remember, the Faith relies on logic, not emotion.

The following kind of looks like a 'red' head wearing the Papal zucchetto. Just sayin'

Sunday, September 27, 2015

18th Sunday after Pentecost


This Sunday is the 18th after Pentecost. We hear from the 'God with us' Gospel, Matthew. Matthew tries his darndest to convince the Jews that this is the One they've been waiting for. They, once again, have missed the boat.

GOSPEL (Matt. IX. 1-8.) At that time, Jesus entering into a boat, passed over the water, and came into his own city. And behold, they brought to him one sick of the palsy lying in a bed. And Jesus seeing their faith, said to the man sick of the palsy: "Be of good heart, son; thy sins are forgiven thee." And behold, some of the Scribes said within themselves: He blasphemeth. And Jesus seeing their thoughts, said: Why do you think evil in your hearts? whether it is easier to say, Thy sins are forgiven thee; or to say, Arise, and walk? But that you may know that the Son of man hath power on earth to forgive sins (then said he to the man sick of the palsy): Arise, take up thy bed, and go into thy house. And he arose, and went into his house. And the multitude seeing it feared, and glorified God who had given such power to men.



It tells us about the man in sin(the paralytic), whose friends prayed for him and brought him to Jesus to be freed from the chains of sin. Jesus obliges. The Church continues to this day to forgive us our many sins, and will until the end of time, no matter what non-Catholics say, this is how it is. Jesus said it, I believe it, that settles it!

We will hear about the Jewish leaders, and about their habits. We can compare these words to our leaders, the hierarchy of the Church. To them I say: 'Listen up!' And for us also.

I'm going to let our beloved Abbot Gueranger tell it like he does so beautifully, concerning this Sunday:

'...Our Lord, speaking of the Jewish doctors, said: "All whatsoever they shall say to you, observe and do; but according to their works, do ye not: for they say, and do not." Contrariwise to these unworthy guardians of the Law, they that are seated on the chair of doctrine 'should teach, and act conformably to their teaching.' The Abbot Rupert adds, 'let them first do what it is their duty to do, that they may afterwards teach with authority; let them not seek after honors and titles, but make this their one object, to bear on themselves the sins of the people, and to merit to avert the wrath of God from those who are confided to their care.'

'...our Gospel at present this Sunday equally directs our thoughts to the consideration of the superhuman powers of the priesthood, which are the common boon of regenerated humanity. The faithful, whose attention is to be fixed on the right of teaching which is confided to the pastors of the Church, are now invited to meditate upon the prerogative which these same men have of forgiving sins and healing souls. Even if their conduct be in opposition to their teaching, it in no way interferes with the authority of the sacred chair, from which, for the Church and in her name, they dispense the bread of doctrine to her children. Moreover, whatever unworthiness may happen to be in the soul of a priest, it does not lessen the power of the keys which have been put into his hands to open heaven and to shut hell. For it is the Son of Man, Jesus, who,by the priest, be he a saint, or be he a sinner, rids of their sins His brethren and His creatures, whose miseries He has taken upon Himself, and whose crimes He has atoned for by His Blood.

Notice that Christ did not heal the man sick of the palsy until He had forgiven him his sins, by this He wished to teach us, that sins are often the cause of sicknesses and other evils, by which we are visited, and which God would remove from us if we were truly repentant. This doctrine Jesus confirmed, when He said to the man, who had been sick for thirty-eight years: Sin no more, lest some worse thing happen to thee. (John V. 14.) Would that this were considered by those who so often impetuously demand of God to be freed from their evils, but do not intend to free themselves from their sins, which are the cause of these evils, by a sincere repentance.

The miracle of the cure of the paralytic, which gave an occasion to Jesus of declaring His power of forgiving sins inasmuch as He was Son of Man, has always been especially dear to the Church...From the very beginning of Christianity, heretics had risen up denying that the Church had the power, which her divine Head gave her, of remitting sin. Such false teaching would irretrievably condemn to spiritual death an immense number of Christians, who, unhappily, had fallen after their Baptism, but who, according to Catholic dogma, might be restored to grace by the sacrament of Penance. With what energy, then, would our mother the Church defend the remedy which gives life to her children! She uttered her anathemas upon, and drove from her communion, those pharisees of the new law, who, like their Jewish predecessors, refused to acknowledge the infinite mercy and universality of the great mystery of the Redemption.

Like to her divine Master, who had worked under the eyes of the scribes, His contradictors, the Church, too, in proof of her consoling doctrine, had worked an undeniable and visible miracle in the presence of the false teachers; and yet she had failed to convince them of the reality of the miracle of sanctification and grace invisibly wrought by her words of remission and pardon. The outward cure of the paralytic was both the image and the proof of the cure of his soul, which previously had been in a state of moral paralysis; but he himself represented another sufferer; the human race, which for ages had been a victim to the palsy of sin. Our Lord had already left the earth, when the faith of the Apostles achieved this, their first prodigy, of bringing to the Church the world grown old in its infirmity. Finding that the human race was docile to the teaching of the divine messengers, and was already an imitator of their faith, the Church spoke as a mother, and said: 'Be of good heart, son! thy sins are forgiven thee!' At once, to the astonishment of the philosophers and skeptics, and to the confusion of hell, the world rose up from its long and deep humiliation; and, to prove how thoroughly his strength had been restored to him, he was seen carrying on his shoulders, by the labor of penance and the mastery over his passions, the bed of his old exhaustion and feebleness, on which pride, lust, and covetousness had so long held him. From that time forward, complying with the word of Jesus, which was also said to him by the Church, he has been going on towards his house, which is heaven, where eternal joy awaits him! And the angels, beholding such a spectacle of conversion and holiness, are in amazement, and sing glory to God, who gave such power to men.

Let us also give thanks to Jesus, whose marvelous dower, which is the Blood He shed for His bride, suffices to satisfy, through all ages, the claims of eternal justice. It was at Easter time that we saw our Lord instituting the great Sacrament, which thus in one instant restores the sinner to life and strength. But how doubly wonderful does its power seem, when we see it working in these times of effeminacy and of well-nigh universal ruin! Iniquity abounds; crimes are multiplied; and yet, the life-restoring pool, kept full by the sacred stream which flows from the open side of our crucified Lord, is ever absorbing and removing, as often as we permit it, and without leaving one single vestige of them, those mountains of sins, those hideous treasures of iniquity which had been amassed, during long years, by the united agency of the devil, the world, and man himself.'

Those who brought this sick man to Christ, give us a touching example of how we should take care of the sick and help them according to our ability. Christ was so well pleased with their faith and charity, that He cured the man sick of the palsy, and forgave him his sins. Hence we learn how we might assist many who are diseased in their soul, if we would lead them to God by confiding prayer, by urgent admonitions, or by good example.


How great, O Jesus! is Thy love and mercy towards poor sinners, since Thou not only forgave the sins of the man sick of the palsy, but calling him son, didst console and heal him! This Thy love encourages me to beg of Thee the grace, that we may rise from our bed of sins by true penance, amend our life, and through the ways of Thy commandments enter the house of eternal happiness.

Pope St. Clement, disciple and successor of St. Peter, as early as the first century, wrote to the faithful in Corinth, praying them, for God's sake, to confess their sins, that the priests of the Lord might absolve them. St. Cyprian uses almost the same words. Tertullian, in the second century, admonishes Christians of the necessity of an entire confession of their sins, and compares one who conceals his sins in the Sacrament of Penance to a patient who, through shame, refuses to confide in his physician, preferring rather to die of some secret malady than to overcome this false shame and be healed. Irenaeus, Basil, Origen, Leo, Chrysostom and Augustine speak in the same manner regarding confession and the frequent recourse to it. Had not this Sacrament been instituted by Christ, it would have been known precisely at what period Christians began to confess. As it is, no one can fix a time--a proof that the practice existed from the very beginning. And, my dear brethren, we have great reason to praise God and to marvel that He entrusted this wonderful power, not to angels, but to the bishops and priests of His Church, who are but men. (Protestants do NOT have this luxury. They say we must go to God alone. However, if God (Jesus) says He gave this power to the Apostles and to the priests of the Church, who are they to deny it? They are denying Scripture itself! As Mary herself, in one of the few verses assigned to her, says, "Do whatever He tells you.")


Oh, sinner, pray to God that He may restore that heart, so deaf to the pleadings of Divine grace; and direct the energy of that will, now so depraved, to do His holy will. Sometimes you are sensible of the miserable state into which you have fallen; and it may be the last call which God, in His infinite goodness, will give you! Oh, let not His mercy he unheeded!

Let us give thanks to Almighty God with these words of the Post-communion of this Sunday:

'Being fed, O Lord, with the sacred gift, we give Thee thanks, humbly beseeching thy mercy, that Thou wouldst make us worthy of its reception.'

Friday, September 25, 2015

Mary, our Blessed Mother


The following pertains to the works of St. Elizabeth, Queen of Portugal (1271 – 4 July 1336). Her disposition was truly angelical, and her whole being, all her words and actions, an index to her pure and innocent soul. The powers of her mind were far above her years (especially early on in her life; she was married at the age of 10 by arrangement), and her virtues made her honored and esteemed by all. In one word, her life was not only good but also holy. This day isn't about her, but we can strive to imitate her actions. She was a queen, but she considered this as the avenue to be able to help the poor and needy all the better.

All Christians may imitate her devout exercises, her fasting, her almsgiving, and other deeds of kindness. If they cannot, like the holy queen, keep three fasts of forty days during the year, they ought at least to observe strictly those fasts which are commanded by the holy Church. All may imitate her heroic patience in adversity, and place their trust in God, ceaselessly praying to Him for aid as she did. Lastly, all true Christians ought to imitate her devotion and love to the Queen of heaven, and call on her in the same words as those used by Elizabeth, in health and sickness, in life and in death. In our last moments, we shall need her help more than ever, and she is always willing to bestow it upon her children. She manifests herself particularly, at that time, as the refuge of sinners, and the comfort of all that are afflicted, as many histories prove. "The dying," says St. Jerome, "she not only assists, but comes to meet them." She prays to God for a happy death for them. This grace, as it is the greatest we can expect, we should daily pray for, through the intercession of the Blessed Virgin. "Whoever desires to obtain favor of the Almighty," writes St. Bonaventure, "must, with all possible devotion, seek refuge with Mary: for as she is the Queen of Mercy, she cannot refuse anything to those who call upon her." Therefore repeat often with lips and heart: "Mary, Mother of Grace, Mother of Mercy! Protect me from the wicked enemy, and receive my soul at the hour of my death;" or: "Defend me from all evil, and remain my Queen and Mother. Assist me in my last combat, O Mother of Mercy!"

May Mary, our Blessed Mother, assist us at the hour of our death. She will, if we but keep faithful to her.

Thursday, September 24, 2015

OUR LADY OF RANSOM



OUR LADY of RANSOM
(Her Order's establishment 1218)

The story of Our Lady of Ransom is, at its outset, that of Saint Peter Nolasco, born in Languedoc about 1189. At the age of twenty-five he took a vow of chastity and made over his vast estates to the Church. After making a pilgrimage to Our Lady of Montserrat, he went to Barcelona where he began to practice various works of charity. He conceived the idea of establishing an Order for the redemption of captives seized by the Moors on the seas and in Spain itself; they were being cruelly tormented in their African prisons to make them deny their faith. He spoke of it to the king of Aragon, James I, who knew him well and already respected him as a Saint; for the king had already asked for his prayers when he sent out his armies to combat the Moors, and he attributed his victories to those prayers.

In effect all the Christians of Europe, and above all of Spain, were praying a great deal to obtain from God the remedy for the great evil that had befallen them. The divine Will was soon manifested. On the same night, August 1, 1218, the Blessed Virgin appeared to Saint Peter, to his confessor, Raymund of Pennafort, and to the king, and through these three servants of God established a work of the most perfect charity, the redemption of captives.

On that night, while the Church was celebrating the feast of Saint Peter in Chains, the Virgin Mary came from heaven and appeared first to Saint Peter, saying that She indeed desired the establishment of a religious Order bearing the name of Her mercy. Its members would undertake to deliver Christian captives and offer themselves, if necessary, as a gauge. Word of the miracle soon spread over the entire kingdom; and on August 10th the king went to the cathedral for a Mass celebrated by the bishop of Barcelona. Saint Raymund went up into the pulpit and narrated his vision, with admirable eloquence and fervor. The king besought the blessing of the bishop for the heaven-sent plan, and the bishop bestowed the habit on Saint Peter, who emitted the solemn vow to give himself as a hostage if necessary.

The Order, thus solemnly established in Spain, was approved by Gregory IX under the name of Our Lady of Mercy. By the grace of God and under the protection of His Virgin Mother, the Order spread rapidly. Its growth was increased as the charity and piety of its members was observed; they very often followed Her directive to give themselves up to voluntary slavery when necessary, to aid the good work. It was to return thanks to God and the Blessed Virgin that a feast day was instituted and observed on September 24th, first in this Order of Our Lady, then everywhere in Spain and France. It was finally extended to the entire Church by Innocent XII.

Reflection: Saint Peter Nolasco and his knights were not priests, and yet they considered that the salvation of their neighbor was entrusted to them. We, too, can by good counsel and by prayer, but above all by holy example, assist the salvation of our brethren, and thereby secure our own.



Prayer of St. Ephrem to the Blessed Virgin Mary
:

O Immaculate and wholly pure Virgin Mary, Mother of God, Queen of the world, hope of those who are in despair, thou art the joy of the Saints; thou art the peacemaker between sinners and God; thou art the advocate of the abandoned, the secure haven of those who are on the sea of the world; thou art the consolation of the world, the ransom of slaves, the comfortress of the afflicted, the salvation of the universe. O great Queen, we take refuge in thy protection: 'We have no confidence but in thee, O most faithful Virgin.' After God thou art all our hope. We bear the name of thy servants; allow not the enemy to drag us to hell. I salute thee, O great Mediatrix of peace, between men and God, Mother of Jesus our Lord, who is the love of all men and of God, to whom be honor and benediction with the Father and the Holy Ghost. Amen.


Thou alone, O Mary, canst break the inextricable chains, in which the cunning prince of darkness entangles the dupes he has deceived by the high-sounding names of equality and liberty. Show thyself a Queen, by coming to the rescue. The whole world depends on thee.



Prayer of a Sinner to Our Lady of Mercy
from the Glories of Mary
by St. Alphonsus Liguori

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, or 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.' Oh, no; neither on earth, nor in heaven, can I find anyone who has more compassion for the miserable, or who is better able to assist me, than thou canst, O Mary. Thou, O Jesus, art my Father, and thou, Mary, art my Mother. You both love the most miserable, and go seeking them in order to save them. I deserve hell and am the most miserable of all. But you need not seek me, nor do I presume to ask so much. I now present myself before you with a certain hope that I shall not be abandoned. Behold me at your feet; my Jesus, forgive me; my Mother Mary, help me.





Wednesday, September 23, 2015

God bless Yogi Berra!


Name at birth: Lawrence Peter Berra


Yogi Berra was the Hall of Fame baseball player-coach-manager who, as catcher and clutch hitter, anchored the New York Yankees during their championships of the 1940s and '50s. The son of Italian immigrants, Lawrence Peter Berra grew up in St. Louis and began playing baseball seriously when he was 17. After an interruption in his career for military service (he served in the U.S. Navy and was part of an amphibious crew at D-Day), he joined the Yankees in 1946 and played there until 1965. As a player he holds several World Series records, including the most titles (10) and most World Series played (14). As a manager he took the Yankees to the World Series (1964) and the N.Y. Mets to the World Series (1973). He then coached and managed the Yankees again (1976-85), and finished his baseball career as a coach with the Houston Astros (1986-89). One of the greatest catchers ever, Berra was also a charismatic and friendly ambassador for the game, with a talent for humorous remarks. His confused-sounding "Yogi-isms" are legendary: "It ain't over 'til it's over" and "It's deja vu all over again" and "When you come to the fork in the road, take it" are just a few.
Extra credit:

He got the name Yogi -- as in Hindu monk -- when he was a teen, after fellow base-baller Bobby Hoffman saw him sitting cross-legged on the ground.


Yogi Berra, considered one of the best catchers in major league history, died of natural causes at the age of 90 Tuesday. The Yankees legend and Hall of Famer may be better known for the way he creatively butchered the English language, with what became known as Yogi-isms.

Here are 35:

1. “It ain’t over till it’s over.”

2. “It’s deja vu all over again.”

3. “I usually take a two-hour nap from 1 to 4.”

4. “Never answer an anonymous letter.”

5. “We made too many wrong mistakes.”

6. “You can observe a lot by watching.”

7. “The future ain’t what it used to be.”

8. “If you don’t know where you are going, you might wind up someplace else.”

9. “It gets late early out here.”

10. “If the people don’t want to come out to the ballpark, nobody’s going to stop them.”

11. “Baseball is 90 percent mental. The other half is physical.”

12. “Pair up in threes.”

13. “Why buy good luggage, you only use it when you travel.”

14. “Nobody goes there anymore. It’s too crowded.”

15. “All pitchers are liars or crybabies.”

16. “A nickel ain’t worth a dime anymore.”

17. “Bill Dickey is learning me his experience.”

18. “He hits from both sides of the plate. He’s amphibious.”

19. “I always thought that record would stand until it was broken.”

20. “I can see how he (Sandy Koufax) won 25 games. What I don’t understand is how he lost five.”

21. “I don’t know if they were men or women fans running naked across the field. They had bags over their heads.”

22. “I’m a lucky guy and I’m happy to be with the Yankees. And I want to thank everyone for making this night necessary.”

23. “I’m not going to buy my kids an encyclopedia. Let them walk to school like I did.”

24. “In baseball, you don’t know nothing.”

25. “I never blame myself when I’m not hitting. I just blame the bat and if it keeps up, I change bats. After all, if I know it isn’t my fault that I’m not hitting, how can I get mad at myself?”

26. “I never said most of the things I said.”

27. “It ain’t the heat, it’s the humility.”

28. “I think Little League is wonderful. It keeps the kids out of the house.”

29. “I wish everybody had the drive he (Joe DiMaggio) had. He never did anything wrong on the field. I’d never seen him dive for a ball, everything was a chest-high catch, and he never walked off the field.”

30. “So I’m ugly. I never saw anyone hit with his face.”

31. “Take it with a grin of salt.”

32. (On the 1973 Mets) “We were overwhelming underdogs.”

33. “The towels were so thick there I could hardly close my suitcase.”

34. “You should always go to other people’s funerals, otherwise, they won’t come to yours.”

35. “When you come to a fork in the road, take it.”


And, one of my favorites: "90% of short putts don't go in."

And, yet another, when asked if he was a Catholic, stated, "I am a Roman Catholic".

Hope he is doing OK. I would bet on it.


Some more facts concerning this great human:

at age 18 before he enlisted in the Navy. When the Americans landed at Normandy, he was part of the top-secret mission, stationed on a 36-foot landing craft support (LCS) just off Omaha beach. The boat was more like a floating bathtub; Berra, along with five other enlisted men and one officer, manned 24 rockets and three machine guns. Their job, according to Barra, “was to spray rockets on the beach before troop landings.” Berra and his mates stayed there for 12 days. “I didn’t know enough to be scared,” he remembered. He later saw time in Tunisia and Italy and received a Purple Heart for action he saw in assault on Marseille, France. Berra was never one to talk about himself, and many of his future teammates had no idea he’d served his country, let alone participated in one of the century’s most critical battles.

When he came home, Berra played for the Yankees’ Newark farm team, got called up to the big club at the end of the 1946 season and set about becoming a legend in ’47, although few realized it. The Yankees hid him in the outfield for 24 games, and when they put him behind the plate, they could only hope that their clumsy young catcher wouldn’t get killed or run out of the ballpark. He hit bottom during the World Series, when Jackie Robinson and the Brooklyn Dodgers stole seven bases in the first four games. Yogi played right field after that, and the Yanks won in seven.

Berra’s transformation as a receiver began in 1949, when new manager Casey Stengel brought in Hall of Fame catcher Bill Dickey to mentor Yogi. By the time Dickey was finished, as Yogi put it, “learning me everything he knows,” it was clear that his pupil would soon displace him as the Yankees’ greatest catcher. As Stengel put it, “Mr. Berra is a rather peculiar fellow of very remarkable abilities.”

Stengel also put an end to the ape talk. “No more of this stuff about him keeping house in a tree or swinging from limb to limb like those apes,” he said. “And stop feeding him peanuts.”

Still, Berra was an irresistible target, and everyone seemed to be taking cheap shots at his looks. “On the polite and professional Yankees,” wrote Ernest Havemann, “Yogi looks as out of place as a tractor in a Cadillac plant.” Red Sox pitcher Mike Ryba called him the captain of the “All-America Ugly Team.” Yogi let Ryba know that he “would never win any beauty contest himself,” and then he went out and swung the bat with a vengeance. “It don’t matter if you’re ugly in this racket,” he said. “All you gotta do is hit the ball, and I never saw nobody hit one with his face.”

St. Linus--Pope/Martyr


Today we honor the immediate successor of St. Peter, our first Pope. His name is Linus. He was one of the 70 Disciples of the Lord. ST. Linus was the immediate successor of St. Peter in the see of Rome, as St. Irenæus, Eusebius, St. Epiphanius, St. Optatus, St. Austin, and others assure us. Tertullian says that St. Clement was appointed by St. Peter to be his successor; but either he declined that dignity till St. Linus and St. Cletus had preceded him in it, or he was at first only vicar of St. Peter, to govern under him the Gentile converts, whilst that apostle presided over the whole church, yet so as to be chiefly taken up in instructing the Jewish converts, and in preaching abroad Of course. He was yet another Martyr for the Faith. You know the word martyr means 'witness', right? He was laid right next to St. Peter in the tombs. Very appropriate, if you ask me. Now, about him:


Linus was born at Volterra in Tuscany, and was the first to succeed St. Peter in the government of the Church. His Faith and holiness were so great, that he not only could cast out devils, but he even raised the dead to life. He wrote the acts of blessed Peter, and in particular what he had done against Simon Magus, read (Acts 8:9-25). So Simon became a symbol for everything evil. Whenever Gnostic cults arose in the ensuing centuries, the Catholic Church mercilessly crushed them. When the Protestants denounced the sins of that same Church, the worst of those sins, selling salvation for money, was called Simony–the only sin named after a person.

Linus also decreed that no woman should enter a Church with her head uncovered. (On a note, we still see women in this condition even today. It's like they're saying: "I will not serve, and besides, I don't want to mess up my hair." Or something like that, in my opinion.) It is scriptural, by the way. First Epistle of Saint Paul to the Corinthians (11:5) Back to Linus. On account of his constancy in confessing the Christian (Catholic) Faith, this Pontiff was beheaded by command of Saturninus, a wicked and ungrateful ex-consul, whose daughter he, Linus, had delivered from the tyranny of the devils. He was buried on the Vatican, near the sepulchre of the Prince of the Apostles, on the ninth of the Kalends of October. He governed the Church eleven years, two months, and twenty-three days. In two ordinations in the month of December he consecrated fifteen bishops and eighteen priests.

He truly 'fed the lambs'.

Monday, September 21, 2015

St. Matthew--Apostle



SAINT MATTHEW
Apostle († First Century)


St. Matthew, the holy Apostle and Evangelist, was born at Cana in Galilee, where our Lord wrought his first miracle, by changing water into wine. (And so we start out with an interesting fact.) He was a Galilean, a son of Alpheus (Mark ii. 14.), consequently a brother of St. James the Less, another of the Apostles.

One day, as Our Lord was walking by the Sea of Galilee, He saw, seated in his customs bureau, Levi the publican, whose business it was to collect the taxes from the people for their Roman masters. Jesus said to him: "Follow Me." Leaving all behind, Matthew arose and did so, thereby giving us all an example of the way in which we should respond to grace. The humble Matthew, as he was thereafter called, tells us himself in his Gospel that he was Levi, one of those publicans abhorred by the Jews as enemies of their country, outcasts and notorious sinners, who enriched themselves by extortion and fraud. No Pharisee would sit with one at table; Our Saviour alone had compassion for them.

Saint Matthew prepared a great feast, to which he invited Jesus and His disciples, with a number of these publicans, who thereupon began to listen to Him with attention and joy. It was there, in answer to the murmurs of the Pharisees saying that this 'pretended prophet' ate with publicans and sinners, that Jesus said, "They that are in good health have no need of a physician. I have not come to call the just, but sinners to penance."

Sts. Hilary, Jerome and Bede understand these just to be the Pharisees, who pretended to be just in all things, and would not receive the call of Jesus, even if he had called them. Jesus, knowing this, he called those whom the Pharisees regarded very great sinners, and who, however, humbly heard and followed the call of Jesus. (There's that call for humbleness, again)

After the Ascension, Saint Matthew remained for over ten years in Judea, writing his Gospel there in about the year 44 ( His Gospel was written in Aramaic, the language that our Lord Himself spoke.), to teach his countrymen that the kingdom of heaven had already been instigated, for Jesus was their true Lord and the King foretold by the prophets. He departed then to preach the Faith in Egypt and especially in Ethiopia, where he remained for twenty-three years. When he resurrected the son of the Ethiopian king who had received him, the miracle brought about the conversion of the royal house and with them the entire province.

The king's daughter, Iphigenia, consecrated herself to God with several other maidens. When a young man, Hirtacus, wished to marry the beautiful Iphigenia, Saint Matthew invited him to come and listen to a discourse he was to make to that community of virgins, to hear what he would say to them. When the Apostle extolled the state of virginity, the suitor became enraged and arranged to have him slain as he came from the altar. St. Hippolyte calls St. Matthew the victim and martyr of holy virginity. He is called by the holy Fathers the victim of virginal purity, as he shed his blood in defending it. Hirtacus, after having been informed of the death of St. Matthew, hastened to the house where Iphigenia and the other virgins dwelt, and repeated his demand. When she once more courageously refused his hand, he commanded her house to be set on fire, and burned to the ground with all its inmates. His wicked design was, however, frustrated; for when the flames began to arise, St. Matthew appeared and warded them off in such a manner, that neither the house nor those within it were injured. Hirtacus was punished for his evil deeds with so terrible a leprosy, that, unable to endure the sight of himself, he died by his own hands. (Poor baby)


It is said in the Constitutions of Pope St. Clement that Saint Matthew instituted holy water, for protection of soul and body; the prayer he used for the purpose is reported in that document. The relics of St. Matthew were for many years in the city of Naddaver in Ethiopia, where he suffered his martyrdom, but were transferred to Salerno in the year 954, where they remained concealed in a cave, for protection, for over a hundred years.

Reflection: Obey all inspirations of Our Lord as promptly as St. Matthew, who, at a single word, St. Bridget says, "laid down the heavy burden of the world, to take the light and sweet yoke of Christ."

Prayer from the Liturgical Year, 1903

How pleasing must thy humility have been to our Lord; that humility which has raised thee so high in the kingdom of heaven, and which made thee, on earth, the confidant of Incarnate Wisdom. The Son of God, who hides His secrets from the wise and prudent and reveals them to little ones, renovated thy soul by intimacy with Himself, and filled it with the new wine of His heavenly doctrine. So fully didst thou understand His love, that He chose thee to be the first historian of his life on earth. The Man-God revealed Himself through thee to the Church. She has inherited thy glorious teaching; for the Synagogue refused to understand both the divine Master and the prophets His heralds.

There is one teaching, indeed, which not all, even of the elect, can understand and receive; just as in heaven not all follow the Lamb whithersoever He goeth, nor can all sing the new canticle reserved to those whose love here on earth has been undivided. O evangelist of holy virginity, and martyr for its sake! watch over the choicest portion of our Lord's flock. Remember also, O Levi, all those for whom, as thou tellest us, the Emmanuel received His beautiful name of Savior. The whole redeemed world honors thee and implores thy assistance. Thou hast recorded for us the admirable sermon on the mountain; by the path of virtue there traced out, lead us to that kingdom of heaven, which is the ever-recurring theme of thy inspired writing.


Levi, the tax collector who becomes St. Matthew, looks up from his table in the customs house—the Gospels tell the story—when Jesus signals him. That simple summons and the astonished response to it are dramatized in 'The Calling of Matthew', one of a trio of paintings by Michelangelo Merisi, called Caravaggio after his native town. (As a note, he is my favorite artist. When you see the eyes of his paintings, and then walk across the room, the eyes seem to follow you. I love it!)



PRAYER OF THE CHURCH: Grant, O Lord, we may be aided by the prayers of blessed Matthew, the Apostle and Evangelist: that what we cannot obtain by our own weakness, may be granted us by his intercession.

(Ezech. i. 10 - 14.) The likeness of the four living creatures was this: there was the face of a man, and the face of a lion on the right side of all the four; and the face of an ox on the left side of all the four; and the face of an eagle over all the four. And their faces and their wings were stretched upward: two wings of every one were joined, and two covered their bodies. And every one of them went straight forward: whither the impulse of the spirit was to go, thither they went, and they turned not when they went. And as for the likeness of the living creatures, their appearance was like that of burning coals of fire, and like the appearance of lamps. This was the vision running to and fro in the midst of the living creatures, a bright fire, and lightning going forth from the fire. And the living creatures ran and returned like flashes of lightning.

EXPLANATION. The four living creatures who were Cherubim, that is, powers of heaven, many holy fathers understand to be emblems of the four Evangelists, as these represent Christ in His fourfold attributes of Man, King, Priest, and God. The emblem of man is given, therefore, to St. Matthew, because he relates the birth of Christ according to humanity; of a lion to St. Mark, because he describes Christ as King; of an ox who was slaughtered by the Jews as a sacrifice to St. Luke, because he represents Christ as High Priest who was Himself the sacrifice; of an eagle to St. John, because he soared like an eagle to the heavenly heights, and relates the divinity of Christ and His eternal origin.

Let us agree with heart and with lips to the sacred doctrines of the four Evangelists, and let us be staggered by nothing we find in their writings.

Sunday, September 20, 2015

17th Sunday after Pentecost



This Sunday is the 17th after Pentecost. We hear about humbling oneself again, which is the way it is supposed to be. Last Sunday, Jesus tells us: "When thou art invited to a wedding, sit down in the lowest place!" This week, St. Paul tells us to 'walk worthy of the vocation in which you are called, yes, walk in that vocation with all humility!' He is saying that we must practice these virtues--humility, mildness, and patience. These are the means for gaining the end that is so generously proposed to us. God asks one condition of us--that we maintain harmony among ourselves, that will make one body and one spirit of all, in the bond of peace. 'One Lord, one faith, one baptism, one God and Father of all.' (Ephes. IV. 5. 6.)

St. Cyprian, whose feast day was the other day, writes: "If any one outside Noah's ark could find safety, then also will one outside the Church find salvation." (De unit. eccl. c. 7.) From all this it follows, that there is only one True Church which insures salvation, out of which no one can be saved.

As Fr. Leonard Goffine (1648-1719)says:

But which is this Church? The One, Holy, Roman, Catholic, Apostolic Church, for she alone was founded, by Christ, she alone was watered with the blood of the apostles and of thousands of holy martyrs, she alone has the marks of the true Church of Christ, against which He has promised that the powers of hell shall not prevail. Those who fell away from the Church three hundred years ago do, indeed contend that the Church fell into error and no longer possessed the true, pure gospel of Jesus. Were they right, Jesus might be blamed, for He established this Church, promising to remain with her and guide her through the Holy Ghost until the end of the world. He would, therefore, have broken His word, or He was not powerful enough to keep it. But who dare say this? On the contrary, she has existed for eighteen hundred years, whilst the greatest and most powerful kingdoms have been overthrown, and the firmest thrones crumbled away. If she were not the only true and saving Church, founded by Christ, how could she have existed so long, since Jesus Himself said: "Every plant which my heavenly Father hath not planted, shall be rooted up." (Matt. XV. 13.) If she were not the Church of Christ, she would have been destroyed long ago, but she still stands today, whilst her enemies' who battled against her have disappeared, and will continue to disappear; for the gates of hell shall not prevail against her, says our Lord. He has kept His promise and will keep it, notwithstanding all the oppositions and calumnies of her implacable enemies.

You see, therefore, dear Christians, that the Catholic Church is the only true, the only saving Church; be not deceived by those who are neither cold nor warm, and who say: "We can be saved in any religion, if we only believe in God and live uprightly," and who wish to rob you of your holy faith, and precipitate you into the sea of doubt, error, and falsehood. Outside of the Catholic Church there is no salvation; hold this firmly, for it is the teaching of Jesus, His apostles, and all the Fathers; for this doctrine the Apostles and a countless host of 'the faithful have shed their blood.' Obey the teaching of this Church, follow her laws, make use of her help and assistance, and often raise your hands and heart to heaven to thank God for the priceless grace of belonging to this one, true Church; forget not to pray for your erring brethren, who are still outside of the Church that the Lord may lead them into her, that His promise may be fulfilled: There will be one fold, and one shepherd.


Our beloved Abbot Gueranger chimes in:

'The strength of this bond is the strength of the Holy Spirit Himself, Who is all holiness and love; for it is that Holy Spirit Who forms these spiritual and divine ties; He it is who, with the countless multitude of the baptized, does the work which the soul does in the human body--that is, gives it life, and unites all the members into oneness of person. It is by the Holy Ghost that young and old, poor and rich, men and women, distinct as all these are in other respects, are made one, fused, so to say, in the fire which eternally burns in the blessed Trinity. But, in order that the flame of infinite love may thus draw into its embrace our regenerated humanity, we must get rid of selfish rivalries, and grudges, and dissensions, which, so long as they exist among us, prove us to be carnal, and therefore unfit for the divine flame to touch, or for the union which that flame produces. The most hateful of all the obstacles which divine love has to encounter upon earth is the jealousy of satan (I will NOT capitalize this name just so my spell checker doesn't try to correct me), who endeavors, by an impious usurpation, to rob God of the possession of our souls--souls, that is, which were created by and for Him alone.'

Our 'Collect' for this Sunday says it all:

'Grant, we beseech Thee, O Lord, that thy people may avoid all the contagions of the devil; and, with a pure mind, follow Thee, Who alone art God.'

In the Gospel from St. Matthew, we hear about the Commandments. The Two Great Commandments, as they are called, are to love God, then love our neighbor. These two actually encompass the entire Ten Commandments. The first takes care of the first three Commandments, while the second one takes in all the others. Jesus was taking questions from the Pharisees, who are only doing it to try to trip Him up. He confounds them. He pretty much tells them that this second Commandment, like the first, this one concerning charity of loving our neighbor, which is the one these Jews were convicted of. They were convicted of neither loving their neighbor, nor God Himself, for the first Commandment cannot be observed if the second, which flows from and completes it, be broken. These hypocrites couldn't see that the God who created them was standing right in front of them. They claimed to obey God, but as Jesus told them, they 'knew Him not!' Ouch! That must have hurt. But, it only made them more obstinate in their thoughts.

The Abbot continues: 'The Jews, by rejecting Christ Jesus, sinned against both of the commandments which constitute charity, and embody the whole law; and we, on the contrary, by loving that same Jesus, fulfill the whole law.' As St. Augustine says, 'God loves men only inasmuch as they either are, or may one day become, members of His Son; it is His Son that He loves in them; thus He loves, with one same love though not equally, His Word, and the Flesh of His Word, and the members of His Incarnate Word. Now, charity is love--love such as it is in God, communicated to us creatures by the Holy Ghost.' Therefore, what we should living in is the divine Word, either as being, or, according to another expression, 'that He may be', in others and in ourselves.

Anyway, on these two Great Commandments depends the whole law and the prophets. The fullness of the law, which is the rule of human conduct, is in charity, of which Christ is the end; just as the object of the revealed Scriptures is not other than the God-Man, Who embodies in His own adorable unity, for us His followers, all moral teaching, and all dogma. If we reject Dogma, we risk losing our soul forever. Get busy and learn it! Christ is our Faith and our Love. St. Augustine states again: "He is the end of all our resolutions; for all our efforts tend but to this--to perfect ourselves in Him; having reached Him, seek NO farther, for He is your End." He says that when we have reached this point: "Let us cling to One, let us enjoy One, let us all be one in Him. 'haereamus Uni, fruamur Uno, permaneamus Unum.'"

Let us ask from our Lord forgiveness of our past sins, and preservation from future ones.

Let us also pray for the holy souls of the city of the Middle East region. There used to be some cities in which Christians could live without harassment in an arabic country. They are mostly Melkite and Orthodox Christians, and some speak the Aramaic language that Our Lord used, and have recently been attacked, and taken over, by, of course, radical barbarians of that 'peaceful religion'. These brothers and sisters of ours are being martyred while we speak, even innocent kids, and yet, NOT one single word from our 'beloved' media. Let us pray for these souls as Our Lord wishes, as well for those doing the crime.
Maaloula, Syria


Keep in mind that NO prophet in the history of the world claimed to be equal to God or to be God except Jesus Christ! And, He proved it by miracles and by His words. He is the One foretold by all of the prophets of old, right up to John the Baptist. The Baptist even pointed Him to the crowd! It's just that many refused to believe Him or His words. They claim to know God and His teachings, by their pride allowed them to NOT believe as they should. And, sad to say, this continues today. Pray a lot for these to believe correctly before their death, when they will meet the God Who will judge them and is responsible for their existence, and they will find out it was Jesus all along.


We love God only because He is in Himself the highest Good, and most worthy of all love. In this manner we should endeavor to love Him; not through self-interest not through hope of reward, not through fear of punishment, but only because He, as the greatest Good, contains all goodness and, therefore, deserves to be loved only on account of Himself. Such love had St. Francis Xavier, which he very beautifully expressed in the following canticle, composed by himself:



O God, I give my love to Thee,
Not for the heaven Thou'st made for me,
Nor yet because who love not Thee
Will burn in hell eternally.

In dying throes on Calvary,
My Jesus, Thou didst think of me,
Didst bear the lance, the nails, the tree,
Rude scoffs, contempt and infamy,

And pangs untold, all lovingly, -
The scourge, the sweat the agony,
And death itself, and all for me,
A sinner and Thy enemy.

Why, therefore, should not I love Thee,
O Jesus, dead for love of me?
Not that I may in heaven be,
Not that from hell I may be free;

Not urged by dread of endless pain,
Not lured by prize of endless gain,
But as Thou, Lord, didst first love me,
So do I love and will love Thee.
To Thee, my King, I give my heart,
For this alone that God Thou art.


I found the following, written by Fr. Francis Xavier Weninger, 1877. This is just part of his sermon:


Our Lord asked Peter whether he loved Him, and the prince of the Apostles earnestly answered: "Yes. Lord, Thou knowest that I love Thee!"

My brethren, if Christ today were to appear visibly in our midst, and address the same question to us, we would doubtless reply with Peter: "Lord, Thou knowest that I love Thee!" But are we fully justified in this answer? Peter added to His reply the words: "Lord, Thou knowest all things!" Could we say, "Lord, Thou who knowest all things, canst look into my heart and read what is written there!" Alas! I fear not. We may say to God, I love Thee, yet our daily lives reveal a different tale, and prove the answer false. St. John warns us of the danger of self-deception in this regard, when he says: "Let us love not in word, nor in tongue, but in deed and in truth." Let us then, my brethren, look into our hearts for a few moments, and see whether our love will bear the test.

The first characteristic of true love is that its presence in the heart must be felt. Behold the little infant! It twines its arms round its mother's neck, and kisses her with fond endearment, and thus, without ever having heard the word love, its little heart feels it in the tenderest manner. Therefore, if asked whether you love Jesus truly, question your heart as to what sentiments are excited therein when you think or speak of your Saviour. Can you, like St. Augustine or St. Bernard, find no joy in aught that contains not the sweet name of Jesus? St. Bernard, after the mere utterance of that holy name, often tasted a sweetness like honey on his lips. If you are thus affected spiritually, your love has stood the first test.

Yet not to be deceived by a mere sensible affection, let me present to your consideration the second sign of true love for God, and this is horror of sin! for naturally one shrinks from offending a person beloved. "Do you love me?" says a wife to her erring husband. "If I did not," is the reply, "would I have chosen you of all others as my wife?" Yet the midnight hour finds her lonely and sad awaiting his return from some noisy revel, where he tarries, heedless of the anguish he causes his suffering wife. All the world endorses her doubts of the sincerity of his professions.

The third sign of true love consists in not only not offending, but also in doing all that we can to please the one we love. Thus a husband needs not to give his wife verbal assurances of his devotion if he anticipates her wishes, and tries to fulfill them whenever he can do so; for love reads in the eye the wish of the heart, and hastens to comply with it.

Is your love for Christ sincere? Examine the ardor of your efforts to imitate your divine model in the practice of those virtues which belong to your state of life. What testimony can your daily life produce that you earnestly strive to become holy according to the wish of your Saviour? Do you really try to follow in His footsteps? If so, you truly love Him; but if, on the contrary, you are content merely to avoid mortal sin, if you comply with your religious duties merely through habit or human respect, then, my brethren, you love not in deed nor in truth, but in word only.

The fourth sign of true love is generosity. A Christian who does not assist another, or who only does so in some urgent necessity, does not display any great love. True love of Jesus must be magnanimous and self-sacrificing, ever ready, therefore, to co-operate with Him in His mission to the human race, which is the rescue and sanctification of souls. What says conscience on this point, my friends? Do you not only assist your neighbor in his temporal wants, for the sake of Him Who assures us that whatever we do for the least of His creatures is as if done to Himself; but do you also labor according to your opportunities to draw souls to Christ, to promote their sanctification, to help them on the way of salvation? Perhaps you are not only wanting in this holy zeal, but, more deplorable far, your own life is not free from scandal. If so, you may indeed derive a certain satisfaction from the recitation of some beautiful prayer, while, with tears of sensibility, you declare your love for God, but no real love is there.

The fifth sign is a love of trials and sufferings. The Christian in whose life the cross has borne no part, whose days are passed in ease and luxury, has not the assurance that he is a real lover of Christ. Let the dark clouds of adversity envelop his soul in gloom, and if he come forth from the trial resigned to the will of Him Who first walked in the royal way of the cross, then may he call himself a true lover of the Crucified One.

A husband and wife can scarcely tell the depth and fervor of their love while life is bright and pleasant. If, when clouds obscure their path, and trouble over shadows their life, their affection remains as pure and ardent as before, then they may know that it is genuine and true. So, if we love suffering, if we know how to carry the cross, it is a sign that we love Him Who died upon that cross.

Finally, one who loves never wearies of being with the object of that love. Examine yourselves, my dear friends! How is it with your devotion to Jesus, hidden under the mystic sacramental vail? How often do you visit Him in his lowly tabernacle? How often do you receive Him in the most sweet Sacrament of love? If you can say with truth, "I live only for Jesus, for my Saviour Who has declared that He has a burning desire to be honored by men in this adorable sacrament," then you are blessed indeed. But if your hearts manifest no attraction to abide with Christ, to be united with Him in the Holy Communion, then I must declare to you that your love for Him is neither fervent nor sincere! Amen!


This is the Arabic letter Nun. It stands for Nasrani, or Christian. It is painted on the houses of Christians, so the terrorists know where to go to kill some more Christians. Isn't this nice?