St. Sylvester

I am, as I do a lot, going to let our Beloved Abott Gueranger, describe what has happened this past week, as well as what our future can hold for us. Today we honor St. Sylvester, who was Pope during the controversy concerning the Divinity of Christ. He called the Council of Nicea, straightened out some things to be done by us and the Church during Her celebrations, as well as many other things. Anyway:

'So far, the only ones we have seen standing around the Crib of our Jesus have been Martyrs: Stephen, overwhelmed with the shower of stones; John, the Martyr in heart, who survived his fiery torture; the Holy Innocents, massacred by the sword; Thomas a'Becket, Bishop of Canterbury, who was murdered in his cathedral. These are the champions of Christ, who keep guard in the palace of Bethlehem. Yet all Christians are not called to be Martyrs. Besides this countless battalion of the King's favorite soldiers, there are other troops of sainted heroes which form the heavenly army; and amongst these there are the Confessors, who conquered the world without shedding their blood in the combat. Though the place of honor in the service of the King belongs to the Martyrs, yet did the Confessors fight manfully for the glory of His Name and the spreading of His Kingdom. The palm is not in their hands, but they are crowned with the crown of justice, and Jesus, Who gave it to them, has made it be part of His own glory that they should be near His throne.

The Church would therefore grace this glorious Christmas Octave with the name of one of her Children, who should represent at Bethlehem the whole class of her un-martyred Saints. She chose a Confessor--St. Sylvester: a Confessor who governed the Church of Rome; and therefore the universal Church; a Pontiff whose reign was long and peaceful; a Servant of Jesus Christ adorned with every virtue, who was sent to edify and guide the world immediately after those fearful combats that had lasted for three hundred years, in which millions of Christians had gained victory by martyrdom, under the leadership of thirty Popes--predecessors of St. Sylvester--and they, too, all Martyrs.

So that Sylvester is messenger of the Peace which Christ came to give to the world, of which the Angels sang on Christmas Night. He is the friend of Constantine; he confirms the Council of Nicea; he organizes the discipline of the Church for the new era on which she is now entering: the era of Peace. His predecessors in the See of Peter imagined Jesus in His sufferings; Sylvester represented Jesus in His triumph. His appearance during this Octave reminds us that the Divine Child Who lies wrapped in swaddling clothes, and is the object of Herod's persecution, is, notwithstanding all these humiliations, the Prince of Peace, the Father of the world to come.' (Isias ix, 6)

Now a prayer to this great Pope, taken in parts from 'The Liturgical Year':

'Supreme Pastor of the Church of Christ!, thou lendest to the beauty of the holy Octave of Christmas the luster of thy glorious merits....saintly Vicar of Christ!, forget not the Christian people, which was once thy flock. It asks thee, on this thy Feast, to make it know and love the mystery of the Birth of Jesus. By the sublime Symbol which embodies the Faith of Nicea, and which thou didst confirm and promulgate throughout the whole Church, thou hast taught us to acknowledge this sweet Infant as God of God, Light of Light, begotten not made, Consubstantial with the Father. Thou biddest us to come and adore this little Child as He by Whom all things were made. Holy Confessor of Christ, vouchsafe to present us to Him, as the Martyrs have done, whose feasts have filled up the days since this Nativity. Pray to Him for us, that our desires for true virtue may be fulfilled, that we may persevere in His holy love, that we may at length obtain the Crown of Justice, which is to be the reward of our confessing Him before men, and is the only object of our ambition...'

Let us also, on this Seventh Day within the Christmas Octave, consider the new-born Babe wrapped in the swaddling clothes of Infancy. They are the indications of weakness; the Child that is swathed in them is helpless, and dependent on others; another's hand must loosen His bands, and until then He is not free to move. It was in this infantine helplessness, and in the bondage of human weakness, that He Who gives life and motion to every creature first appeared on our earth!

Let us contemplate our Blessed Lady wrapping the limbs of her Child, her God, in these swathing bands; but who can picture to himself the respectful love wherewith she does it? She adores His humiliations--humiliations which He has taken upon Himself in order that He may sanctify every period of man's life, even that feeblest of all, Infancy. So deep was the wound of our pride, that it needed a remedy of such exceeding efficacy as this! Can we refuse to become little children, now that He Who gives us the precept sets us so touching an example? Sweet Jesus! we adore thee wrapped in thy Swaddling Clothes, and our ambition is to imitate thy Divine humility.


A holy Abott named Guerric states:

"Let not the eye of your Faith be offended or shocked, brethren, at these outward humble coverings. As the Mother of Jesus wrapped Him in swaddling clothes, so do Grace and Wisdom, your spiritual mother, veil over with certain material things the Truth of our Incarnate God, and hide under the representation of symbolical figures the majesty of this same Jesus. When I, brethren, deliver to you, by my words, the Truth, which is Jesus, I am swathing Jesus in bands of exceeding great poverty. Happy the soul that loves and adores its Jesus not the less because he receives Him thus poorly clad! Let us therefore most devoutly think upon our Lord clothed in the swathing bands wherewith His Mother covered His infant limbs; that so, in the world of eternal happiness, we may see the glory and beauty wherewith His Father hath clad Him; and this glory is that of the Only-Begotten Son of the Father."

CAMOUFLAGE

Thomas a'Becket

St. Thomas-Archbishop of Canterbury
We have, this past week, seen St. Stephen, the protomartyr, St. John the Evangelist, the killing of the Holy Innocents ( also called, the FLOWERS OF THE MARTYRS), all to brought to eternal life. Today we see St. Thomas of Canterbury, also called Thomas 'a Becket.

His life was something that we hopefully will see in these coming times. He was an Archbishop of the Church, and defender of the Faith. He would put the Church before the wishes of the local authorities, this time being another Henry, this one the 2nd. After banishment because he refused the king's word ahead of the Church's authority, he would be put to death in his own church, beheaded and his brain scattered all over the church to show the others what would happen if they refused the order of the king.

Will we see any Church authorities these days succumb to the world to save their necks, or will they 'man up' to save the Church? Already we see prosecutions in the Middle East, those who have given their lives for the Church. Will we see it here? How many will truly be a witness? The word martyr means 'witness'. It sure doesn't seem that there are many who will. To me, at least.

A synopsis of his life:

SAINT THOMAS BECKET
Archbishop of Canterbury, Martyr
(1117-1170)

Saint Thomas, son of an English nobleman, Gilbert Becket, was born on the day consecrated to the memory of Saint Thomas the Apostle, December 21, 1117, in Southwark, England. He was endowed by both nature and grace with gifts recommending him to his fellow men; and his father, certain he would one day be a great servant of Christ, confided his education to a monastery. His first employment was in the government of the London police. There he was obliged to learn the various rights of the Church and of the secular arm, but already he saw so many injustices imposed upon the clergy that he preferred to leave that employment rather than to participate in iniquity. He was perfectly chaste and truthful, and no snares could cause to waver his hatred for any form of covert action.

He was employed then by the Archbishop of Canterbury, who sent him on missions to Rome and permitted him to study civil law at the University of Bologna (Italy) for an entire year. After a few years, witnessing his perfect service, he made him his Archdeacon and endowed him with several benefices. The young cleric's virtue and force soon recommended him also to the king, who made of him his Lord Chancellor. In that high office, while inflexible in the rendition of justice, he was generous and solicitous for the relief of misery. He was severe towards himself, spending the better part of every night in prayer. He often employed a discipline, to be less subject to the revolts of the flesh against the spirit. In a war with France he won the respect of his enemies, including that of the young king Louis VII. To Saint Thomas, his own sovereign, Henry II, confided the education of the crown prince. Of the formation of the future king and the young lords who composed his suite, the Chancellor took extreme care, knowing well that the strength of a State depends largely on the early impressions received by the elite of its youth.

When Archbishop Theobald of Canterbury died, the king insisted on the consecration of Saint Thomas in his stead. Saint Thomas at first declined, warning the king that from that hour their friendship would be threatened by his own obligations to uphold the rights of the Church against infringement by the sovereign, whose tendencies were not different from those of his predecessors. In the end he was obliged by obedience to yield. The inevitable conflict was not long in coming. Saint Thomas resisted when the king's courtiers drew up a list of royal "customs" at Clarendon, where the parliament of the king was assembled, and Henry obliged all the bishops as well as the lords to sign a promise to uphold these without permitting any restrictions whatsoever. Many of these pretended "customs" violated the liberties of the Church, and some were even invented for the occasion. Saint Thomas, obliged in conscience to resist, was soon the object of persecution, not only from the irritated king but by all who had sworn loyalty to his nefarious doings.

Saint Thomas took refuge in France under the protection of the generous Louis VII, who resisted successfully the repeated efforts of Henry to turn away his favor from the Archbishop. The Pope at that time was in France, and he, too, was besieged by Henry's emissaries, but knew well how to pacify minds and protect the defender of the Church. Thomas retired to a Benedictine monastery for two years, and when Henry wrote a threatening letter to its abbot, moved to another. After six years, his office restored as the Pope's apostolic legate, a title which Henry had wrested from him for a time, he returned to England, to preach again and enforce order in his see. He knew well that it was to martyrdom that he was destined; it is related that the Mother of God appeared to him in France to foretell it to him, and that She presented him for that intention with a red chasuble. By this time the persecuted Archbishop's case was known to all of Christian Europe, which sympathized with him and elicited from king Henry an appearance of conciliation.

A few words which the capricious Henry spoke to certain courtiers who hated Thomas, sufficed for the latter to decide to do away with the prelate who contravened all their unchristian doings. They violated a monastic cloister and chapel to enter there while he was assisting at Vespers; the Saint himself prevented the monks from resisting the assassins at the door. Refusing to flee the church as the assassins summoned him to do, he was slain before the altar, by cruel and murderous repeated blows on the head. He died, saying: "I die willingly, for the name of Jesus and for the defense of the Church."

The actions of the Pope in this conflict make clear what all of history teaches: the lives of the Church's Saints themselves comprise the history of the world. The humility of Thomas had prompted him, after a moment of weakness he had manifested in a difficult situation, to judge himself unfit for his office and offer his resignation as Archbishop. The Pope did not hesitate a moment in refusing his resignation. He judged with apostolic wisdom that if Thomas should be deprived of his rank for having opposed the unjust pretensions of the English royalty, no bishop would ever dare oppose the impingements of iniquity on the Church's rights, and the Spouse of Christ would be no longer sustained by marble columns, but by reeds bending in the wind.

St. Thomas of Canterbury, pray for us that we might not be weak when and if the time comes.

HOLY INNOCENTS

Two days ago, we celebrated the birth of our Lord, Jesus Christ. Our redemption had begun. Yesterday, St. Stephen's day is celebrated because he was the first one to be martyred after Christ died. Today, we think about the Holy Innocents, the babies who were slaughtered by Herod, thinking he would get this Christ child. So these kids were actually the first to die for Christ. They didn't even know why. But I'm sure they are well taken care of.

Let us also remember all of those innocents who have died through abortion, never even having a chance to get a breath. Also, keep praying for those who perpetrate this horrid crime, and for those in favor of it, that they repent before their judgment day.

Sunday after Christmas

This Sunday is the Sunday within the octave of Christmas, 2013. We are still contemplating the great mystery of Christmas. I had an epiphany of my own this morning, when I finally realized that when God said at the beginning of the world, "Let there be Light", He was referring to Christ already. What a dope I am. Anyway, I'm going to let our beloved Abott Gueranger, as he always does, explain about this day we are celebrating.

'...Thus the Church, or, more correctly, God--for God is the first author of the cycle of the year--shows us how the Incarnate Word, who came to save mankind, desires to give mankind confidence by this His adorable familiarity.

We have already shown that the Birth of our Lord took place on a Sunday, the Day on which, in the beginning of the world, God created Light. We shall find, later on, that his Resurrection also was on a Sunday. This the first day of creation, and the first of the week, was consecrated by the old Pagans to the Sun: with us Christians, it is most sacred and holy, on account of the two risings of our divine Sun of Justice--His Birth and His Resurrection. Whilst the solemnity of Easter is always kept on a Sunday, that of Christmas falls by turns on each of the days of the week--we have already had this difference explained to us by the Holy Fathers: but the mystery of Jesus' Birth is more aptly and strongly expressed, when its anniversary falls on a Sunday...

The Child that is born of Mary and is couched in the Crib at Bethlehem, raises his feeble voice to the Eternal Father, and calls him, "My Father!" He turns towards us and calls us "My Brethren!" We, consequently, when we speak to his Father, may call him Our Father! This is the mystery of adoption, revealed to us by the great event we are solemnizing. All things are changed, both is heaven and on earth: God has not only one Son, he has many sons; henceforth we stand before this our God, not merely creatures drawn out of nothing by his power, but children that he fondly loves. Heaven is now not only the throne of his sovereign Majesty; it has become our inheritance, in which we are joint-heirs with our Brother Jesus, the Son of Mary, Son of Eve, Son of Adam, according to his Human Nature, and (in the unity of Person) Son of God according to his Divine Nature. Let us turn our wondering and loving thoughts first to this sweet Babe, that has brought us all these blessings, and then to the blessings themselves, to the dear inheritance made ours by Him. Let our mind be seized with astonishment at creatures having such a destiny! and then let our heart pour out its thanks for the incomprehensible gift!'

And, to paraphrase the Abbot in another place: The Church(thanks to God) gives this Divine Infant to her faithful children in Holy communion (Christ always was, always is, and always will be), in order that they may carry him in their hearts, and bids them guard him against the snares laid for him by his and their enemies. Let the Christian, therefore, take heed lest Jesus should be taken from him. Let him, by strict watchfulness and by good works, crush the tyrant, sin, that seeks the life of the Divine Guest of his soul.

We need to be constantly vigilant in all that we do.

ST. JOHN THE APOSTLE AND EVANGELIST

I shall refer to the writings of the Abbot Gueranger, who puts things in a way I can only copy:

Nearest to Jesus' Crib, after St. Stephen, stands John, the Apostle and Evangelist. The first gave his blood for Christ, while the second gave his virginity. The first stands as a type of Martyr, while the second is honored as the Prince of Virgins.

St. John was of the family of David, as was our Blessed Mother. He is consequently a relation of Jesus. This same honor belonged to St. James the Greater, his brother; as also to St. James the Less and St. Jude, both sons of Alpheus, (who I believe was related to St. Joseph). When our Saint was in the prime of his youth, he left not only his boat and nets, not only his father Zebedee, but even his betrothed, when everything was prepared for the marriage. He followed Jesus, and never once looked back. Hence the special love which our Lord bore him. Others were Disciples or Apostles, John was the Friend of Jesus. The cause of this our Lord's partiality was, as the Church tells us in the Liturgy, was that John had offered his Virginity to the God-Man. Let us, on this his Feast day, enumerate the graces and privileges that came to St. John from his being the Disciple whom Jesus loved.

This very expression of the Gospel, which the Evangelist repeats several times--The Disciple whom Jesus loved--says more than any commentary could do. St. Peter, it is true, was chosen by our Divine Lord to be the Head of the Apostolic College, and the Rock whereon the Church was to be built: he, then, was honored most; but St. John was loved most. Peter was bid to love more than the rest loved, and he was able to say, in answer to Jesus' thrice repeated question, that he did love him in this highest way: and yet, notwithstanding, John was more loved by Jesus than was Peter himself, because his Virginity deserved this special mark of honor.

Chastity of soul and body brings him who possesses it into a sacred nearness and intimacy with God. Hence it was that at the Last Supper--that Supper which was to be renewed on our Altars to the end of the world, in order to cure our spiritual infirmities and give life to our souls--John was placed near to Jesus, nay, was permitted, as the tenderly loved Disciple, to lean his head upon the Breast of the God-Man. Then it was that he was filled, from their very Fountain, with Light and Love: it was both a recompense and a favor, and became the source of two signal graces, which make St. John an object of special reverence to the whole Church.

Divine Wisdom wishing to make known to the world the Mystery of the Word, and commit to Scripture those profound secrets which, so far, no pen of mortal had been permitted to write, the task was put upon John. Peter had been crucified, Paul had been beheaded, and the rest of the Apostles had laid down their lives in testimony of the Truths they had been sent to preach to the world; John was the only one left in the Church. Heresy had already begun its blasphemies against the Apostolic Teachings; it refused to admit the Incarnate Word as the Son of God, Consubstantial to the Father. John was asked by the Churches to speak, and he did so in language heavenly above measure. His Divine Master had reserved to this his Virgin-Disciple the honor of writing those sublime Mysteries which the other Apostles had been commissioned only to teach--AND THE WORD WAS GOD, and this WORD WAS MADE FLESH for the salvation of mankind. Thus did our Evangelist soar, like the Eagle, up to the Divine Sun, and gaze upon Him with undazzled eye, because his heart and senses were pure, and therefore fitted for such vision of the uncreated Light. If Moses, after having conversed with God in the cloud, came from the divine interview with rays of miraculous light encircling his head: how radiant must have been the face of St. John, in whom are hid all the treasures of wisdom and knowledge! (Col. ii 3); how sublime his writings!; how divine his teaching! Hence the symbol of the Eagle, shown to the Prophet Ezechiel (Ezech. i 10; x 14), and to St. John himself in his Revelations (Apoc. iv 7), has been assigned to him by the Church: and to this title of The Eagle has been added, by the universal Tradition, the other beautiful name of Theologian.

This was the first recompense given by Jesus to his Beloved John--a profound penetration into divine Mysteries. The second was the imparting to him of a most ardent charity, which was equally a grace consequent upon his angelic purity, for purity unburdens the soul from grovelling egotistic affections, and raises it to a chaste and generous love. John had treasured up in his heart the Discourses of his Master: he made them known to the Church, and especially that divine one of the Last Supper, wherein Jesus had poured forth His whole Soul to his own, whom He had always tenderly loved, but most so at the end. He wrote his Epistles, and Charity is his subject: God is Charity--he that loveth not, knoweth not God--perfect Charity casteth out fear--and so on throughout, always on Love. During the rest of his life, even when so enfeebled by old age as not to be able to walk, he was forever insisting upon all men to love each other, after the example of God, Who had loved them and so loved them! Thus, he that had announced more clearly than the rest of the Apostles the divinity of the Incarnate Word, was par excellence the Apostle of that divine Charity which Jesus came to enkindle upon the earth.

But our Lord had a further gift to bestow, and it was sweetly appropriate to the Virgin-Disciple. When dying on His Cross, Jesus left Mary upon this earth. Joseph had been dead now some years. Who then shall watch over His Mother? Who is there worthy of the charge? Will Jesus send His Angels to protect and console her? Surely, what man could ever merit to be to her as a second Joseph? Looking down, He sees the Virgin-Disciple standing at the foot of the Cross: we know the rest, John is to be Mary's son: Mary is to be John's Mother. Oh! wonderful Chastity, that wins form Jesus such an inheritance as this! Peter, says St. Peter Damian, 'shall have left to him the Church,
the Mother of men; but John shall receive Mary, the Mother of God, whom he will love as his own dearest Treasure, and to whom he will stand in Jesus' stead; while Mary will tenderly love John, her Jesus' Friend, as her son.

Can we be surprised after this, that St. John is looked upon by the Church as one of her greatest glories? He is a relative of Jesus in the flesh; he is an Apostle, a Virgin, the Friend of the Divine Spouse, the Eagle, the Theologian, the son of Mary; he is an Evangelist, by the history he has given of the Life of his Divine Master and Friend; he is a sacred Writer, by the three Epistles he wrote under the inspiration of the Holy Ghost; he is a Prophet, by his mysterious Apocalypse, wherein are treasured the secrets of time and eternity. But is he a Martyr? Yes, for if he did not complete his sacrifice, he drank the Chalice of Jesus, when, after being cruelly scourged, he was thrown into a caldron of boiling oil before the Latin Gate at Rome. He was therefore a Martyr in desire and intention, though not in fact. If our Lord, wishing to prolong a life so dear to the Church, as well as to show how He loves and honors Virginity, miraculously stayed the effects of the frightful punishment, St. John had, on his part, unreservedly accepted Martyrdom.

...Let us unite our homage with that given him by these favored inmates of his court. Yesterday the sight of the Palm in Stephen's hand animated us,, and we offered to or Jesus the promise of a stronger Faith: today the Wreath that decks the brow of the Beloved Disciple breathes upon the Church the heavenly fragrance of Virginity: an intenser love of Purity must be our resolution, and our tribute to the Lamb.


Our Collect for today:

Mercifully, O Lord, enlighten thy Church: that being taught by Blessed John, thine Apostle and Evangelist, she may come to thy eternal rewards.


Reflection: Saint John is a living proof of Our Lord's beatitude: "Blessed are the pure of heart, for they shall see God." (Matthew 5:8)

St. Stephen

Yesterday. we celebrated the birth of our Lord and Saviour, Jesus Christ. The beginning of our salvation is at hand. Today, we honor St. Stephen, the first martyr after Christ's Ascension. He had chastised the Jews, told them of their errors, and was stoned to death for it. But, he reached the goal that is promised to all, us included, who remain faithful to the end in the Truth. I will let a great Liturgical Poet, Adam of St. Victor, give us this day's meditation.

'Yesterday the world exulted, and in its exultation celebrated the Birth of Jesus.
Yesterday the Angelic Choir in great joy stood round the King of heaven.

The Protomartyr and Deacon Stephen, illustrious for his faith, illustrious for his holy life, illustrious also for his miracles, on this day triumphed, and in his triumph, vanquished the unbelieving Jews.

These enemies of the Light rage like savage beasts at seeing their own defeat.
Flinch not, Combatant! Thou art sure of thy reward: fight and persevere, O Stephen!

Withstand the false witnesses, and confute by thy answers the synagogue of Satan.

Thine own Witness is in heaven, a Witness true and faithful, and he is Witness of thine innocence.

Thy name is The Crowned: it behooves thee to suffer, so to win thy Crown of glory.
For a Crown which is to last forever, what are torments which last but an hour, and are followed by victory?

Thy death will be thy Birth: thy last pang will introduce thee into eternal life.

Full of the Holy Ghost, Stephen fixes his gaze on the heavens above: Seeing there the glory of God, he pushes on to victory, he pants for the crown.

Behold, Stephen! on God's right hand is thy Jesus, and he is fighting for thee.
Boldly tell it to the crowd that the heavens are opened for thee, and that Jesus shows Himself to thee.

He then commends his spirit to his Saviour, for whom he deems it sweet to be thus stoned to death.

Saul makes himself guardian of the garments of all that cast the stones: casting thus himself each stone they throw.

But Stephen, compassionating their madness, falls on his knees, and prays that this sin be not laid to the charge of his murderers.

Thus did he sleep in Christ, who thus imitated Christ: and now forever lives with Christ: Stephen, first of Martyrs.

St. Augustine and common report assure us that he raised up six men in Africa.
When, through God's mercy, his relics were discovered, the earth, which was parched by a drought, received a plentiful rain.
The very fragrance that came from his relics put diseases and demons to flight. Truly, then, is he worthy of praise and honour and eternal remembrance.

O Martyr, whose name is so dear to the Church! refresh our fainting world by celestial fragrance. Amen.'



Maybe we should ask St. Stephen for prayers and guidance, that if we are ever in the position to give our lives for Christ, as he did, we could be as strong. Amen.

MERRY CHRISTMAS! HE IS HERE!

Christ is born today of a Virgin. Our redemption is at hand. In this season of giving, God the Father has given us the greatest Gift of all, His Son. Come, let us adore Him!


Glory to our newborn King!

Born in a dark, cold cave,
Light of the World,
Word made Flesh of humble handmaid
King of kings made Himself poor
sinners’ slave, miscreants’ knave…
crucified on wooden stave

Born in abject poverty
of lowly handmaid’s virginity
Fruit of the womb, conceived without sin
for them no room left in the inn.
For Him, the Star of Bethlehem,
the King, by Whom mankind was made,
by Whose Blood our debt was paid.

Nowhere for the Son of Man
to lay His regal crown,
no place, no space for His Grace,
Savior of the human race.

In King David’s town
a lowly shepherds’ stable,
all that could be found
for the Good Shepherd;
Humility profound.

Star shone brightly overhead
o’er Bethlehem, House of Bread,
illuminating the Infant’s bed,
a wooden trough
from which beasts were fed,
ox and ass in Master’s shed.
His parents' tears of joy;
Word Made Flesh, our Living Bread,
Magnificent Baby Boy!

Shepherds hasten from field nearby
to worship Him; the prophets’ cry,
the Good Shepherd, the Lamb of God,
Divine Son, cloaked in human bod;
pious retinue gathered ‘round
brilliant Babe hallowed ground
in humble homage, they bowed down.

How can this be?
Eternal Wisdom, Infinity,
Maker of land and sea,
housed within a tiny body of flesh and blood.

The Incorrupt, the Most Holy,
dons corruptible humanity,
bearing Adam’s depravity,
clothed in the habit of sinful man.

The Alpha and Omega,
who can understand?
The Beginning and the End,
who can comprehend?
The Son of God,
the Most High,
most low does descend.

Hark! the herald angels sing;
Glory to our newborn King
we render Him hymns of praise,
to Him we tender, our hearts, we raise
Sursum corda! to Christ our King:
Wonderful, Counsellor,
God the Mighty, Prince of Peace,
Joy of heaven and earth,
Maker of His Blessed Mother,
Divine Child of Virgin Birth

What mind can grasp?
What eye can see?
who can fathom the depth,
the riches, the sublimity,
the wonder of this Mystery,
the Majesty, the Magnanimity.

God’s ineffable Charity,
Thy great Gift to humanity…
O Most Blessed Nativity!

Benediction, and glory, and wisdom, and thanksgiving, honour, and power, and strength to our God for ever and ever. Amen.

MERRY CHRIST MASS!

Christmas message from Fr. Perrone

Following is a Christmas from Fr. Eduard Perrone, who is pastor at Assumption Grotto Church in Detroit. When he was ordained a priest, and after regurgitating the garbage of the seminary, he told them he didn't believe what they were passing on as eternal Truth. He was then 'assigned' to an 'out of the way' parish in Capek up north, where he had a tremendous following. Fast forward a little bit. The pastor of Assumption Grotto at the time was Monsignor Sawyer, who knew he was dying of cancer. He was really good and Traditional, and asked the bishop if he could name his successor. Upon receiving the okay to do so, he named Fr. Perrone. The Traditional teaching has continued at Assumption Grotto. Good for them! I also got the honor to serve Mass for him when he was learning to do the Traditional Latin Mass of the ages. He had made notes for himself so he could celebrate correctly. Nobody saw these except me. Made me almost cry serving him. It was a great honor to serve a priest who truly loves the old Mass. Now, on to his thoughts on this Holy Day:

Monday, December 22, 2014
The Messiah's consciousness: an Advent meditation
Fr. Eduard Perrone, "A Pastor's Descant" from the (Assumption Grotto News, December 21, 2014):

We are in the habit of celebrating birthdays–for good reason. These were the days when we first came to the light of day, bringing–we would like to think–great joy to our mothers. In reality, the day of our conception is even more important than our birthday for it is the day our lives began, though we were unmindful of the fact at the time.

In the case of the Son of God become man in the chaste womb of the ever-Virgin Mary, He was indeed mindful of His first earthly “home” on His conception day, celebrated in the Church on March 25th, nine months before Christmas day. His first thought upon entering the world was the sacrifice He had come to make of His human life for saving our souls. “Behold, I have come to do your will, (Father). ...and by that ‘will’ we have been sanctified through the offering of the body of Jesus Christ once for all.’ (Hb. 10:9,10). Our Lord then entered our world conscious of Himself and of His purpose and mission among men. If we understand this fully, it would mean also that Christ-in-the-womb knew all things in His embryonic state–specifically that He knew us, not as an anonymous mass of humanity, but as individuals, with our total history present to His mind.

With many errors circulated by presumably well-intended but ignorant (modernist) preaching, many would think the above statements pious hyperbole–claims having been made that Jesus did not know many things, even His identity as God! To hear a reliable voice on the matter, I turn to the orthodox teaching found in the marvelous encyclical (it still is, after so many years) of Pope Pius XII, Mystici Corporis. “The most loving knowledge...with which the divine Redeemer pursued us from the first moment of the Incarnation surpasses the diligent grasp of any human mind. For, by that blessed vision which He enjoyed when He was just received in the womb of the Mother of God, He has all the members of the Mystical Body (the Church) consciously and perpetually present to Him, and embraces them with saving love. In the manger, on the cross, in the eternal glory of the Father, Christ has all the members of the Church before Him, and joined to Him far more clearly than each one knows and loves himself.”

I quote this passage to make you realize something almost forgotten nowadays in our Christmas meditations, namely, that the Infant Babe we behold in the manger was a most knowing, fully conscious and indeed infinitely-aware Person who, according to the teaching set forth above, would know you as you are in the present moment, in your past, and in your everlasting future. The Christ Child’s omniscience contrasts with the uncomprehending and empty-eyed-stare of the ox and ass around the manger surely, but it also contrasts with our rather feeble grasp of the divinity of Jesus in that Child. “He was in the world...but the world knew Him not” (Jn. 1:10). Artists fashioning the creche have often made the Infant’s eyes look aware of us before Him. No mindless baby-look in His eyes! Our Lord was conscious of who He was and that He had come “for us men and for our salvation.” This realization of Infant Christ’s cognizance puts a realistic interpretation on many things about the Christmas story that we might otherwise regard as poetical embellishment in phrases such as “sleep in heavenly peace” and “radiant beams from Thy holy face” or 'the hopes and fears of all the years are met in Thee tonight’ and “veiled in flesh the Godhead see,” and so on. This is a lesson for us not only about the images we make of the nativity figures in the stable but a lesson about Christ in His other most lowly form of the Holy Eucharist. Just as we would say that He is no oblivious baby in the manger, neither is He unknowing of you when you come before Him in the Holy Sacrament.

And while we’re on the subject of Christ’s infinite knowledge, let’s add a word about Holy Mary, since the liturgy today speaks of Her. She, when responding to the Archangel Gabriel at the annunciation, surely knew what She was agreeing to when She said, “Let it be done to me, according to thy word.” Some misguided men have not hesitated to attribute ignorance to Mary in what was being proposed to Her. Gabriel did say that “the Most High will overshadow you” and that the holy offspring to be born of Her would be called “the Son of God.” That ‘overshadowing’ would have been understood from Mary’s knowledge of the Old Testament as the place where the divine presence was preserved (first in the desert tabernacle and later in the Temple). She also knew from reading Isaiah that the Messiah would be the “mighty God.” She would have then known that the Presence in Her was God!

It is then a bad sign of the times in which we live that we so readily attribute ignorance to Mary at the Annunciation and to Jesus both in His adult life as well as in the manger. It is not they, but we who are ignorant.

I’ll not have another word for you here until after Christmas day has come and gone. My purpose in writing as I have above is that I don’t want you to come to church on Christmas as a “faithless and perverse generation” (Mt 17:17) or as “foolish men, slow of heart to believe all that the prophets have spoken” (Lk 24:25). Come let us adore Him, the Lord. Venite, adoremus Dominum.

Fr. Perrone


Thanks go to the 'Pertinacious Papist' for putting this on his website.

THE NIGHT BEFORE CHRISTMAS

I read this poem in my union paper last year, which is usually filled with socialistic tripe, but this time they actually printed something I could relate to. It was written by Lance Corporal James Schmidt, and is a variation on his original one, and was published in the 'Leatherneck' magazine in 1991. It is about our soldiers in Afghanistan, but I think it could be for all those serving all over the world. I feel sorry for them, since they have to regurgitate the drivel given by the government, and, therefore, cannot express their beliefs in God. This soldier has nailed the sentiments. I hope you enjoy it as much as I do. Keep these brave people in your prayers.

Twas the night before Christmas, he lived all alone,
in a one bedroom house made of plaster and stone.
I had come down the chimney with presents to give,
and to see just who in this home did live.
No stocking hung by mantle, just boots filled with sand,
on the wall hung pictures of far distant lands.

With medals and badges, awards of all kinds,
a sober thought came through my mind.
For this house was different, it was dark and dreary,
I found the home of a soldier, once I could see clearly.
The soldier lay sleeping, silent, alone,
curled up on the floor in this one bedroom home.

The face was so gentle, the room is such disorder,
not how I pictured a United States Soldier.
Was this the hero of whom I'd just read?
curled up on a poncho, the floor for a bed?
I realized the families that I saw this night
owed their lives to these soldiers
who were willing to fight.

Soon round the world, the children would play,
and grownups would celebrate a bright Christmas Day.
They all enjoyed freedom each month of the year,
because of the soldiers, like the one lying here.
I couldn't help wonder how many lay alone,
on a cold Christmas Eve in a land far from home.

The very thought brought a tear to my eye,
I dropped to my knees and started to cry.
The soldier awakened and I heard a rough voice,
"Santa, don't cry, this life is my choice;
I fight for freedom, I don't ask for more.
my life is my God, my Country, my Corps."

The soldier rolled over and drifted to sleep,
I couldn't control it, I continued to weep.
I kept watch for hours, so silent and still
and we both shivered from the cold night's chill.
I didn't want to leave on that cold, dark night,
this guardian of honor so willing to fight.

Then the soldier rolled over, with a voice soft and pure,
whispered, "Carry on Santa, it's Christmas Day; all is secure."
One look at my watch, and I knew he was right.
"Merry Christmas my friend,
and to all a good night."

The original King sized bed!

St. Thomas, the Apostle

Along with this being the 4th Sunday of Advent, it is the day of St. Thomas, the Apostle. How many of us have doubted something at some time, only to have it made known in only a way we, as individuals, could perceive?

SAINT THOMAS
Apostle and Martyr
(† First Century)

Saint Thomas was one of the fisherman on the Lake of Galilee whom Our Lord called to be His Apostles. By nature slow to believe, too apt to see difficulties and to look at the dark side of things, he had nonetheless a very sympathetic, loving, and courageous heart. Even if we are skeptical of things, we can still believe in miracles, and that Christ Himself is present at the Holy Mass.

When Jesus spoke to His apostles of His forthcoming departure, and told His faithful disciples that they already knew the Way to follow Him, Saint Thomas, in his simplicity, asked: "Lord, we know not whither Thou goest, and how can we know the way?"

When the Master during a journey turned back to go toward Bethany, near Jerusalem, to the grave of Lazarus, the apostle Thomas, knowing of the malevolent intentions of the Jerusalem religious authorities, at once feared the worst for his beloved Lord. Yet he cried out bravely: "Let us go then and die with Him!"

After the Resurrection his doubts prevailed, and while the wounds of the crucifixion remained vividly imprinted in his affectionate memory, he could not credit the report that Christ had risen. He said that he would not believe unless he saw the wounds in His hands, and probed the wound in His side. Then, eight days later, at the actual sight of the pierced Hands and Side, and the gentle rebuke of his Saviour, his unbelief vanished forever. His faith and ours have always triumphed in his joyous utterance: "My Lord and my God!" This is why we say this phrase at the elevations of the Flesh and the Blood at the Consecration at Mass.

That Saint Thomas, after the dispersion of the Apostles, went to India, where he labored and died at Meliapour, is a certain fact of history. The Roman Breviary states that he preached in Ethiopia and Abyssinia, as well as in Persia and Media. Surely his was a remarkable history, reserved for the inhabitants of Christ's glory to see in its fullness some day.

Before he died in Meliapour, he erected a very large cross and predicted to the people that when the sea would advance to the very foot of that cross, God would send them, from a far-distant land, white men who would preach to them the same doctrine he had taught them. This prophecy was verified when the Portuguese arrived in the region, and found that the ocean had advanced so far as to be truly at the foot of the cross. At the foot of this cross was a rock where Saint Thomas, while praying fervently, suffered his martyrdom by a blow from the lance of a pagan priest. This happened, according to the Roman Breviary, at Calamine, which is in fact Meliapour, for in the language of the people the word Calurmine means on the rock (mina). The name was given the site in memory of the Apostle's martyrdom.

Reflection: Cast away all disquieting doubts, and learn to triumph over outlived weaknesses as Saint Thomas did, who by his ignorance has instructed the ignorant, and by his incredulity has served the faith of all ages.

On a similar note, I had one of these experiences once. I, once upon a time, went to the Novus Ordo, and was the commentator, who read announcements, intentions, etc. Anyway, I had been told when I was converting, that Angels were present at the Consecration of the Mass. It actually made some sense to me, who knew nothing at that time. Anyway, it was Easter time at this church. On the altar was NOTHING, except the risen Christ. I had received Holy Communion, while kneeling on the altar, and had returned to my spot. This man came up to receive Him carrying a little boy of maybe three years of age. The little boy began pointing to the ceiling, and asking dad who all those people were. The dad, who I now suspect did not believe, said "no one was there." I knew at that time what I had heard was true. That was for me! I believe this child had seen the multitude of angels, and this confirmed my Faith even more. To paraphrase what Our Lord had said: "...be as little children..."

Let's get off our high horses and be more like the innocent babes of this world. Then, and only then, can we see more clearly what we need to know.

4TH SUNDAY OF ADVENT

The Lord is now nigh: come, let us adore Him.

Tomorrow is the last Sunday of Advent, 2013. In a few days, He will be here again. Here's something I learned: the name of Bethlehem means 'House of Bread.' Go figure! Could it the Living Bread come down from heaven? I wonder?!

Anyway, I would like to share something from the 'Liturgical Year' by Abbot Gueranger. It is a hymn taken from the Anthology of the Greeks. It's about our Blessed Mother.

'As a royal throne, thou carriest the Creator; as a living couch, thou encirclest the King, O creature most dear to God:

Branch most vigorous, thou didst bud forth the Christ on whom we lean and are supported; for Aaron's branch, which, of old, budded unplanted, was a type of thee, thou chaste dove, and ever a Virgin.

To sing the more than wonderful manner of thy extraordinary and incomprehensible maternity, is above the power of all the choirs of men: for not mind, no thought, no understanding, no words, can reach the mystery.

Isaias, seeing the unspeakable miracle, the ineffable miracle of thy maternity, spoke thus divinely: The holy Spirit hath come upon thee, O Mother of God! preserving thee, as heretofore he kept entire the burning bush: and, therefore, we cry out with the angel: 'Rejoice, O thou tabernacle of God!'

Come, Lord Jesus

GO FIGURE!

The following is an 'encyclical' from the hand of Pope Leo XIII. The 'hi-lites' are mine. I know it is a little long, but well worth the read, especially if you think our present day problems are new. The Pope is writing to Cardinal Gibbons of Baltimore in in particular, and to the bishops of the United States in general, in the year 1899. He is addressing 'Americanism' even then. And, wonder of wonders, it is NOT on the official Vatican website. It just keeps getting curiouser and curiouser?! Or, does it?

CONCERNING NEW OPINIONS, VIRTUE, NATURE AND GRACE, WITH REGARD TO AMERICANISM

Testem Benevolentiae Nostrae

Encyclical of Pope Leo XIII promulgated on January 22, 1899.

To Our Beloved Son, James Cardinal Gibbons, Cardinal Priest of the Title Sancta Maria, Beyond the Tiber, Archbishop of Baltimore:

LEO XIII, Pope-Beloved Son, Health and Apostolic Blessing: We send to you by this letter a renewed expression of that good will which we have not failed during the course of our pontificate to manifest frequently to you and to your colleagues in the episcopate and to the whole American people, availing ourselves of every opportunity offered us by the progress of your church or whatever you have done for safeguarding and promoting Catholic interests. Moreover, we have often considered and admired the noble gifts of your nation which enable the American people to be alive to every good work which promotes the good of humanity and the splendor of civilization. Although this letter is not intended, as preceding ones, to repeat the words of praise so often spoken, but rather to call attention to some things to be avoided and corrected; still because it is conceived in that same spirit of apostolic charity which has inspired all our letters, we shall expect that you will take it as another proof of our love; the more so because it is intended to suppress certain contentions which have arisen lately among you to the detriment of the peace of many souls.

It is known to you, beloved son, that the biography of Isaac Thomas Hecker, especially through the action of those who under took to translate or interpret it in a foreign language, has excited not a little controversy, on account of certain opinions brought forward concerning the way of leading Christian life.

We, therefore, on account of our Apostolic office, having to guard the integrity of the Faith and the security of the faithful, are desirous of writing to you more at length concerning this whole matter.

The underlying principle of these new opinions is that, in order to more easily attract those who differ from her, the Church should shape her teachings more in accord with the spirit of the age and relax some of her ancient severity and make some concessions to new opinions. Many think that these concessions should be made not only in regard to ways of living, but even in regard to doctrines which belong to the deposit of the faith. They contend that it would be opportune, in order to gain those who differ from us, to omit certain points of her teaching which are of lesser importance, and to tone down the meaning which the Church has always attached to them. It does not need many words, beloved son, to prove the falsity of these ideas if the nature and origin of the doctrine which the Church proposes are recalled to mind. The Vatican Council (number 1), says concerning this point: "For the doctrine of faith which God has revealed has not been proposed, like a philosophical invention to be perfected by human ingenuity, but has been delivered as a divine deposit to the Spouse of Christ to be faithfully kept and infallibly declared. Hence that meaning of the sacred dogmas is perpetually to be retained which our Holy Mother, the Church, has once declared, nor is that meaning ever to be departed from under the pretense or pretext of a deeper comprehension of them." -Constitutio de Fide Catholica, Chapter iv.

We cannot consider as altogether blameless the silence which purposely leads to the omission or neglect of some of the principles of Christian doctrine, for all the principles come from the same Author and Master, "the Only Begotten Son, Who is in the bosom of the Father."-John i, I8. They are adapted to all times and all nations, as is clearly seen from the words of our Lord to His apostles: "Going, therefore, teach all nations; teaching them to observe all things whatsoever I have commanded you, and behold, I am with you all days, even to the end of the world."-Matt. xxviii, 19. Concerning this point the Vatican Council says: "All those things are to be believed with divine and catholic faith which are contained in the Word of God, written or handed down, and which the Church, either by a solemn judgment or by her ordinary and universal Magisterium, proposes for belief as having been divinely revealed."-Const. de fide, Chapter iii.

Let it be far from anyone's mind to suppress for any reason any doctrine that has been handed down. Such a policy would tend rather to separate Catholics from the Church than to bring in those who differ. There is nothing closer to our heart than to have those who are separated from the fold of Christ return to it, but in no other way than the way pointed out by Christ.

The rule of life laid down for Catholics is not of such a nature that it cannot accommodate itself to the exigencies of various times and places. (VOL. XXIV-13.) The Church has, guided by her Divine Master, a kind and merciful spirit, for which reason from the very beginning she has been what St. Paul said of himself: "I became all things to all men that I might save all."

History proves clearly that the Apostolic See, to which has been entrusted the mission not only of teaching but of governing the whole Church, has continued "in one and the same doctrine, one and the same sense, and one and the same judgment," -- Const. de fide, Chapter iv.

But in regard to ways of living she has been accustomed to so yield that, the divine principle of morals being kept intact, she has never neglected to accommodate herself to the character and genius of the nations which she embraces.

Who can doubt that she will act in this same spirit again if the salvation of souls requires it? In this matter the Church must be the judge, not private men who are often deceived by the appearance of right. In this, all who wish to escape the blame of our predecessor, Pius the Sixth, must concur. He condemned as injurious to the Church and the spirit of God who guides her the doctrine contained in proposition lxxviii (78) of the Synod of Pistoia, "that the discipline made and approved by the Church should be submitted to examination, as if the Church could frame a code of laws useless or heavier than human liberty can bear."

But, beloved son, in this present matter of which we are speaking, there is even a greater danger and a more manifest opposition to Catholic doctrine and discipline in that opinion of the lovers of novelty, according to which they hold such liberty should be allowed in the Church, that her supervision and watchfulness being in some sense lessened, allowance be granted the faithful, each one to follow out more freely the leading of his own mind and the trend of his own proper activity. They are of opinion that such liberty has its counterpart in the newly given civil freedom which is now the right and the foundation of almost every secular state.

In the apostolic letters concerning the constitution of states, addressed by us to the bishops of the whole Church, we discussed this point at length; and there set forth the difference existing between the Church, which is a divine society, and all other social human organizations which depend simply on free will and choice of men.

It is well, then, to particularly direct attention to the opinion which serves as the argument in behalf of this greater liberty sought for and recommended to Catholics.

It is alleged that now the Vatican decree concerning the infallible teaching authority of the Roman Pontiff having been proclaimed that nothing further on that score can give any solicitude, and accordingly, since that has been safeguarded and put beyond question a wider and freer field both for thought and action lies open to each one. But such reasoning is evidently faulty, since, if we are to come to any conclusion from the infallible teaching authority of the Church, it should rather be that no one should wish to depart from it, and moreover that the minds of all being leavened and directed thereby, greater security from private error would be enjoyed by all. And further, those who avail themselves of such a way of reasoning seem to depart seriously from the over-ruling wisdom of the Most High-which wisdom, since it was pleased to set forth by most solemn decision the authority and supreme teaching rights of this Apostolic See-willed that decision precisely in order to safeguard the minds of the Church's children from the dangers of these present times.

These dangers, viz., the confounding of license with liberty, the passion for discussing and pouring contempt upon any possible subject, the assumed right to hold whatever opinions one pleases upon any subject and to set them forth in print to the world, have so wrapped minds in darkness that there is now a greater need of the Church's teaching office than ever before, lest people become unmindful both of conscience and of duty.

We, indeed, have no thought of rejecting everything that modern industry and study has produced; so far from it that we welcome to the patrimony of truth and to an ever-widening scope of public well-being whatsoever helps toward the progress of learning and virtue. Yet all this, to be of any solid benefit, nay, to have a real existence and growth, can only be on the condition of recognizing the wisdom and authority of the Church.

Coming now to speak of the conclusions which have been deduced from the above opinions, and for them, we readily believe there was no thought of wrong or guile, yet the things themselves certainly merit some degree of suspicion. First, all external guidance is set aside for those souls who are striving after Christian perfection as being superfluous or indeed, not useful in any sense -the contention being that the Holy Spirit pours richer and more abundant graces than formerly upon the souls of the faithful, so that without human intervention He teaches and guides them by some hidden instinct of His own. Yet it is the sign of no small over-confidence to desire to measure and determine the mode of the Divine communication to mankind, since it wholly depends upon His own good pleasure, and He is a most generous dispenser 'of his own gifts. "The Spirit breatheth where He will." -- John iii, 8.

"And to each one of us grace is given according to the measure of the giving of Christ." -- Eph. iv, 7.

And shall any one who recalls the history of the apostles, the faith of the nascent church, the trials and deaths of the martyrs- and, above all, those olden times, so fruitful in saints-dare to measure our age with these, or affirm that they received less of the divine outpouring from the Spirit of Holiness? Not to dwell upon this point, there is no one who calls in question the truth that the Holy Spirit does work by a secret descent into the souls of the just and that He stirs them alike by warnings and impulses, since unless this were the case all outward defense and authority would be unavailing. "For if any persuades himself that he can give assent to saving, that is, to gospel truth when proclaimed, without any illumination of the Holy Spirit, who gives unto all sweetness both to assent and to hold, such an one is deceived by a heretical spirit."-From the Second Council of Orange, Canon 7.

Moreover, as experience shows, these monitions and impulses of the Holy Spirit are for the most part felt through the medium of the aid and light of an external teaching authority. To quote St. Augustine: "He (the Holy Spirit) co-operates to the fruit gathered from the good trees, since He externally waters and cultivates them by the outward ministry of men, and yet of Himself bestows the inward increase."-De Gratia Christi, Chapter xix. This, indeed, belongs to the ordinary law of God's loving providence that as He has decreed that men for the most part shall be saved by the ministry also of men, so has He wished that those whom He calls to the higher planes of holiness should be led thereto by men; hence St. John Chrysostom declares: '...we are taught of God through the instrumentality of men.'-Homily I in Inscrib. Altar. Of this a striking example is given us in the very first days of the Church.

For though Saul, intent upon blood and slaughter, had heard the voice of our Lord Himself and had asked, "What dost Thou wish me to do?" yet he was bidden to enter Damascus and search for Ananias. Acts ix: "Enter the city and it shall be there told to thee what thou must do."

Nor can we leave out of consideration the truth that those who are striving after perfection, since by that fact they walk in no beaten or well-known path, are the most liable to stray, and hence have greater need than others of a teacher and guide. Such guidance has ever obtained in the Church; it has been the universal teaching of those who throughout the ages have been eminent for wisdom and sanctity-and hence to reject it would be to commit one's self to a belief at once rash and dangerous.

A thorough consideration of this point, in the supposition that no exterior guide is granted such souls, will make us see the difficulty of locating or determining the direction and application of that more abundant influx of the Holy Spirit so greatly extolled by innovators To practice virtue there is absolute need of the assistance of the Holy Spirit, yet we find those who are fond of novelty giving an unwarranted importance to the natural virtues, as though they better responded to the customs and necessities of the times and that having these as his outfit man becomes more ready to act and more strenuous in action. It is not easy to understand how persons possessed of Christian wisdom can either prefer natural to supernatural virtues or attribute to them a greater efficacy and fruitfulness. Can it be that nature conjoined with grace is weaker than when left to herself?

Can it be that those men illustrious for sanctity, whom the Church distinguishes and openly pays homage to, were deficient, came short in the order of nature and its endowments, because they excelled in Christian strength? And although it be allowed at times to wonder at acts worthy of admiration which are the outcome of natural virtue-is there anyone at all endowed simply with an outfit of natural virtue? Is there any one not tried by mental anxiety, and this in no light degree? Yet ever to master such, as also to preserve in its entirety the law of the natural order, requires an assistance from on high These single notable acts to which we have alluded will frequently upon a closer investigation be found to exhibit the appearance rather than the reality of virtue. Grant that it is virtue, unless we would "run in vain" and be unmindful of that eternal bliss which a good God in his mercy has destined for us, of what avail are natural virtues unless seconded by the gift of divine grace? Hence St. Augustine well says: "Wonderful is the strength, and swift the course, but outside the true path." For as the nature of man, owing to the primal fault, is inclined to evil and dishonor, yet by the help of grace is raised up, is borne along with a new greatness and strength, so, too, virtue, which is not the product of nature alone, but of grace also, is made fruitful unto everlasting life and takes on a more strong and abiding character.

This over-esteem of natural virtue finds a method of expression in assuming to divide all virtues in active and passive, and it is alleged that whereas passive virtues found better place in past times, our age is to be characterized by the active. That such a division and distinction cannot be maintained is patent-for there is not, nor can there be, merely passive virtue. "Virtue," says St. Thomas Aquinas, "designates the perfection of some faculty, but end of such faculty is an act, and an act of virtue is naught else than the good use of free will," acting, that is to say, under the grace of God if the act be one of supernatural virtue.

He alone could wish that some Christian virtues be adapted to certain times and different ones for other times who is unmindful of the apostle's words: "That those whom He foreknew, He predestined to be made conformable to the image of His Son."- Romans viii, 29. Christ is the teacher and the exemplar of all sanctity, and to His standard must all those conform who wish for eternal life. Nor does Christ know any change as the ages pass, "for He is yesterday and to-day and the same forever."-Hebrews xiii, 8. To the men of all ages was the precept given: "Learn of Me, because I am meek and humble of heart."-Matt. xi, 29.

To every age has He been made manifest to us as obedient even unto death; in every age the apostle's dictum has its force: "Those who are Christ's have crucified their flesh with its vices and concupiscences." Would to God that more nowadays practiced these virtues in the degree of the saints of past times, who in humility, obedience and self-restraint were powerful "in word and in deed" -to the great advantage not only of religion, but of the state and the public welfare.

From this disregard of the - angelical virtues, erroneously styled passive, the step was a short one to a contempt of the religious life which has in some degree taken hold of minds. That such a value is generally held by the upholders of new views, we infer from certain statements concerning the vows which religious orders take. They say vows are alien to the spirit of our times, in that they limit the bounds of human liberty; that they are more suitable to weak than ›o strong minds; that so far from making for human perfection and the good of human organization, they are hurtful to both; but that this is as false as possible from the practice and the doctrine of the Church is clear, since she has always given the very highest approval to the religious method of life; nor without good cause, for those who under the divine call have freely embraced that state of life did not content themselves with the observance of precepts, but, going forward to the evangelical counsels, showed themselves ready and valiant soldiers of Christ. Shall we judge this to be a characteristic of weak minds, or shall we say that it is useless or hurtful to a more perfect state of life?

Those who so bind themselves by the vows of religion, far from having suffered a loss of liberty, enjoy that fuller and freer kind, that liberty, namely, by which Christ hath made us free. And this further view of theirs, namely, that the religious life is either entirely useless or of little service to the Church, besides being injurious to the religious orders cannot be the opinion of anyone who has read the annals of the Church. Did not your country, the United States, derive the beginnings both of faith and of culture from the children of these religious families? to one of whom but very lately, a thing greatly to your praise, you have decreed that a statue be publicly erected. And even at the present time wherever the religious families are found, how speedy and yet how fruitful a harvest of good works do they not bring forth! How very many leave home and seek strange lands to impart the truth of the gospel and to widen the bounds of civilization; and this they do with the greatest cheerfulness amid manifold dangers! Out of their number not less, indeed, than from the rest of the clergy, the Christian world finds the preachers of God's word, the directors of conscience, the teachers of youth and the Church itself the examples of all sanctity.

Nor should any difference of praise be made between those who follow the active state of life and those others who, charmed with solitude, give themselves to prayer and bodily mortification. And how much, indeed, of good report these have merited, and do merit, is known surely to all who do not forget that the "continual prayer of the just man" avails to placate and to bring down the blessings of heaven when to such prayers bodily mortification is added.

But if there be those who prefer to form one body without the obligation of the vows let them pursue such a course. It is not new in the Church, nor in any wise censurable. Let them be careful, however, not to set forth such a state above that of religious orders. But rather, since mankind are more disposed at the present time to indulge themselves in pleasures, let those be held in greater esteem "who having left all things have followed Christ."

Finally, not to delay too long, it is stated that the way and method hitherto in use among Catholics for bringing back those who have fallen away from the Church should be left aside and another one chosen, in which matter it will suffice to note that it is not the part of prudence to neglect that which antiquity in its long experience has approved and which is also taught by apostolic authority. The scriptures teach us that it is the duty of all to be solicitous for the salvation of one's neighbor, according to the power and position of each. The faithful do this by religiously discharging the duties of their state of life, by the uprightness of their conduct, by their works of Christian charity and by earnest and continuous prayer to God. On the other hand, those who belong to the clergy should do this by an enlightened fulfillment of their preaching ministry, by the pomp and splendor of ceremonies especially by setting forth that sound form of doctrine which Saint Paul inculcated upon Titus and Timothy. But if, among the different ways of preaching the word of God that one sometimes seems to be preferable, which directed to non-Catholics, not in churches, but in some suitable place, in such wise that controversy is not sought, but friendly conference, such a method is certainly without fault. But let those who undertake such ministry be set apart by the authority of the bishops and let them be men whose science and virtue has been previously ascertained. For we think that there are many in your country who are separated from Catholic truth more by ignorance than by ill-will, who might perchance more easily be drawn to the one fold of Christ if this truth be set forth to them in a friendly and familiar way.

From the foregoing it is manifest, beloved son, that we are not able to give approval to those views which, in their collective sense, are called by some "Americanism." But if by this name are to be understood certain endowments of mind which belong to the American people, just as other characteristics belong to various other nations, and if, moreover, by it is designated your political condition and the laws and customs by which you are governed, there is no reason to take exception to the name. But if this is to be so understood that the doctrines which have been adverted to above are not only indicated, but exalted, there can be no manner of doubt that our venerable brethren, the bishops of America, would be the first to repudiate and condemn it as being most injurious to themselves and to their country. For it would give rise to the suspicion that there are among you some who conceive and would have the Church in America to be different from what it is in the rest of the world.

But the True Church is One, as by unity of doctrine, so by unity of government, and she is Catholic also. Since God has placed the center and foundation of unity in the chair of Blessed Peter, she is rightly called the Roman Church, for "where Peter is, there is the church." Wherefore, if anybody wishes to be considered a real Catholic, he ought to be able to say from his heart the selfsame words which Jerome addressed to Pope Damasus: "I, acknowledging no other leader than Christ, am bound in fellowship with Your Holiness; that is, with the chair of Peter. I know that the church was built upon him as its rock, and that whosoever gathereth not with you, scattereth."

We having thought it fitting, beloved son, in view of your high office, that this letter should be addressed especially to you. It will also be our care to see that copies are sent to the Bishops of the United States, testifying again that love by which we embrace your whole country, a country which in past times has done so much for the cause of religion, and which will by the Divine assistance continue to do still greater things. To you, and to all the faithful of America, we grant most lovingly, as a pledge of Divine assistance, our apostolic benediction.

Given at Rome, from St. Peter's, the 22nd day of January, 1899, and the twenty-first of our pontificate.

Leo XIII

St. Eusebius and me

First of all, I'd like to straighten out something. The picture at the top is NOT me. I was much cuter, and my parents did not put a ribbon on me. Just sayin'.

Now, on to this day. We honor St. Eusebius. His day also coincides with my birthday. Anyway, he was one of the handful of Bishops who fought against the Arian heresy, along with St. Athanasius, St. Ambrose, St. Nicholas, and St. Hilary; the heresy which denied the Divinity of Jesus Christ. He is listed in the Book of Saints as a Martyr, although he actually did not die as one, but because of the agonies he had to endure thanks to the Arians, he died a dry martyrdom. St. Eusebius actually convinced the emperor of the time, Constantius, to convene a council to deal with this heresy. The Council was held at Milan. Eusebius, knowing that the Arians were in heresy, wanted them to subscribe to the Nicene Creed before the Council convened. They protested. Just like today, when the leaders will NOT subscribe to the 'Oath Against Modernism', which St. Pius X put forth to fight against he called 'The Synthesis of all heresies', which we are fighting today. I am going to put each oath here, and you can see why those opposed to Christ and His Church are so much against saying them. We need to ask the prayers of these great Saints, to fix what is wrong with the Church today. Here are the oaths; notice they do NOT begin with 'We believe', because they are suppose to be personal beliefs, not communal:


NICENE CREED

I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.

And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all worlds; God of God, Light of Light, very God of very God; begotten, not made, being of one substance with the Father, by whom all things were made.

Who, for us men for our salvation, came down from heaven, and was incarnate by the Holy Spirit of the virgin Mary, and was made man; and was crucified also for us under Pontius Pilate; He suffered and was buried; and the third day He rose again, according to the Scriptures; and ascended into heaven, and sits on the right hand of the Father; and He shall come again, with glory, to judge the quick and the dead; whose kingdom shall have no end.

And I believe in the Holy Ghost, the Lord and Giver of Life; who proceeds from the Father [and the Son]; Who with the Father and the Son together is worshipped and glorified; Who spoke by the prophets.

And I believe One Holy Catholic and Apostolic Church. I acknowledge one baptism for the remission of sins; and I look for the resurrection of the dead, and the life of the world to come. Amen.


And now, the 'OATH AGAINST MODERNISM'


Given by His Holiness St. Pius X September 1, 1910.

To be sworn to by all clergy, pastors, confessors, preachers, religious superiors, and professors in philosophical-theological seminaries.

I . . . . firmly embrace and accept each and every definition that has been set forth and declared by the unerring teaching authority of the Church, especially those principal truths which are directly opposed to the errors of this day. And first of all, I profess that God, the origin and end of all things, can be known with certainty by the natural light of reason from the created world (see Rom. 1:90), that is, from the visible works of creation, as a cause from its effects, and that, therefore, his existence can also be demonstrated: Secondly, I accept and acknowledge the external proofs of revelation, that is, divine acts and especially miracles and prophecies as the surest signs of the divine origin of the Christian religion and I hold that these same proofs are well adapted to the understanding of all eras and all men, even of this time. Thirdly, I believe with equally firm faith that the Church, the guardian and teacher of the revealed word, was personally instituted by the real and historical Christ when he lived among us, and that the Church was built upon Peter, the prince of the apostolic hierarchy, and his successors for the duration of time. Fourthly, I sincerely hold that the doctrine of faith was handed down to us from the apostles through the orthodox Fathers in exactly the same meaning and always in the same purport. Therefore, I entirely reject the heretical' misrepresentation that dogmas evolve and change from one meaning to another different from the one which the Church held previously. I also condemn every error according to which, in place of the divine deposit which has been given to the spouse of Christ to be carefully guarded by her, there is put a philosophical figment or product of a human conscience that has gradually been developed by human effort and will continue to develop indefinitely. Fifthly, I hold with certainty and sincerely confess that faith is not a blind sentiment of religion welling up from the depths of the subconscious under the impulse of the heart and the motion of a will trained to morality; but faith is a genuine assent of the intellect to truth received by hearing from an external source. By this assent, because of the authority of the supremely truthful God, we believe to be true that which has been revealed and attested to by a personal God, our creator and lord.

Furthermore, with due reverence, I submit and adhere with my whole heart to the condemnations, declarations, and all the prescripts contained in the encyclical Pascendi and in the decree Lamentabili, especially those concerning what is known as the history of dogmas. I also reject the error of those who say that the faith held by the Church can contradict history, and that Catholic dogmas, in the sense in which they are now understood, are irreconcilable with a more realistic view of the origins of the Christian religion. I also condemn and reject the opinion of those who say that a well-educated Christian assumes a dual personality-that of a believer and at the same time of a historian, as if it were permissible for a historian to hold things that contradict the faith of the believer, or to establish premises which, provided there be no direct denial of dogmas, would lead to the conclusion that dogmas are either false or doubtful. Likewise, I reject that method of judging and interpreting Sacred Scripture which, departing from the tradition of the Church, the analogy of faith, and the norms of the Apostolic See, embraces the misrepresentations of the rationalists and with no prudence or restraint adopts textual criticism as the one and supreme norm. Furthermore, I reject the opinion of those who hold that a professor lecturing or writing on a historico-theological subject should first put aside any preconceived opinion about the supernatural origin of Catholic tradition or about the divine promise of help to preserve all revealed truth forever; and that they should then interpret the writings of each of the Fathers solely by scientific principles, excluding all sacred authority, and with the same liberty of judgment that is common in the investigation of all ordinary historical documents.

Finally, I declare that I am completely opposed to the error of the modernists who hold that there is nothing divine in Sacred Tradition; or what is far worse, say that there is, but in a pantheistic sense, with the result that there would remain nothing but this plain simple fact-one to be put on a par with the ordinary facts of history---the fact, namely, that a group of men by their own labor, skill, and talent have continued through subsequent ages a school begun by Christ and his apostles. I firmly hold, then, and shall hold to my dying breath the belief of the Fathers in the charism of truth, which certainly is, was, and always will be in the succession of the episcopacy from the apostles. The purpose of this is, then, not that dogma may be tailored according to what seems better and more suited to the culture of each age; rather, that the absolute and immutable truth preached by the apostles from the beginning may never be believed to be different, may never be understood in any other way.

I promise that I shall keep all these articles faithfully, entirely, and sincerely, and guard them inviolate, in no way deviating from them in teaching or in any way in word or in writing. Thus I promise, this I swear, so help me God. . .

This is also the birthday of Beethoven, and the date of the Boston Tea Party in 1773. But, for my part, I prefer to donate my space and my writings according to the Heroes of the Church, who are listed above. I enlist them when putting together this blog, as well as St. Francis de Sales, the patron saint of journalists.

GAUDETE SUNDAY

Tomorrow is Gaudete Sunday. The vestments are rose-colored. We are nearing the birth of our Lord and Saviour. We should be excited, knowing He is coming again this year. Our beloved Abbot Gueranger brings us closer to that day.

'...the Lord is nigh; nigh to His Church, and nigh to each of our souls. Who can be near so burning a fire, and yet be so cold? Do we not feel that He is coming to us, in spite of all obstacles? He will let nothing be a barrier between Himself and us, neither His own infinite high majesty, not our exceeding lowliness, nor our many sins. Yet a little while, and He will be with us. Let us go out to meet Him by these prayers and supplications, and thanksgiving which the apostle (St. Paul), recommends to us. Let our zeal to unite ourselves with our holy mother the Church become more than ever fervent: now every day her prayers will increase in intense earnestness, and her longings after Him, who is her light and her love, will grow more ardent...'

St. John the Baptist has told those of that time: the Messiah was in their midst. Of course, they knew Him not! Our beloved Abbot continues: 'In this, St. John is the type of the Church, and of all such as seek Jesus. St. John is full of joy because the Saviour has come: but the men around him are as indifferent as though they neither expected nor wanted a Saviour. This is the third week of Advent; and are all hearts excited by the great tidings told them by the Church, that the Messias is near at hand? they that love Him not as their Saviour, do they fear Him as their Judge? Are the crooked ways being made straight, and the hills being brought low? Are Christians seriously engaged in removing from their hearts the love of riches and the love of sensual pleasures? there is NO time to lose: the Lord is nigh! If these lines should come under the eye of any of those Christians who are in this state of sinful indifference, we would conjure them to shake off their lethargy, and render themselves worthy of the visit of the Divine Infant: such a visit will bring them the greatest consolation here, and give them confidence hereafter, when our Lord will come to judge all mankind.'

Think of all those souls who are indifferent these days, and will be lost to the evil one at their judgment if they do not repent, and come back to the eternal Truth, which is JESUS CHRIST!



The Lord is nigh. Come, let us adore Him.
Come, Lord Jesus

OUR LADY OF GUADALUPE

Rose Mesoamerica, the New World, 1521: The capital city of the Aztec empire falls under the Spanish forces. Less than 20 years later, 9 million of the inhabitants of the land, who professed for centuries a polytheistic and human sacrificing religion, are converted to Christianity. What happened in those times that produced such an incredible and historically unprecedented conversion?

In 1531 a "Lady from Heaven" appeared to a humble Native American, Juan Diego, at Tepeyac, a hill northwest of what is now Mexico City. She identified herself as the ever virgin Holy Mary, Mother of the True God for whom we live, of the Creator of all things, Lord of heaven and the earth. She made a request for a church to be built on the site, and submitted her wish to the local Bishop. When the Bishop hesitated, and requested her for a sign, the Mother of God obeyed without delay or question to the Church's local Bishop, and sent her native messenger to the top of the hill in mid-December to gather an assortment of roses for the Bishop.

After complying to the Bishop's request for a sign, She also left for us an image of herself imprinted miraculously on the native's tilma, a poor quality cactus-cloth, which should have deteriorated in 20 years but shows no sign of decay 480 years later and still defies all scientific explanations of its origin.
It apparently even reflects in Her eyes what was in front of her in 1531.
Her message of love and compassion, and her universal promise of help and protection to all mankind, as well as the story of the apparitions, are described in the "Nican Mopohua", a 16th century document written in the native Nahuatl language.
There is reason to believe that at Tepeyac Mary came in her glorified body, and her actual physical hands rearranged the roses in Juan Diego’s tilma, which makes this apparition very special.
An incredible list of miracles, cures and interventions are attributed to Her. Yearly, between 18 - 20 million pilgrims visit the Basilica, making it Christianity's most visited sanctuary.

When we reflect on the feast of Our Lady of Guadalupe we learn two important lessons, one of faith and one of understanding.

Missionaries who first came to Mexico with the conquistadors had little success in the beginning. After nearly a generation, only a few hundred Native Mexicans had converted to the Christian faith. Whether they simply did not understand what the missionaries had to offer or whether they resented these people who made them slaves, Christianity was not popular among the native people.

Then in 1531 miracles began to happen. Jesus' own mother appeared to humble Juan Diego. The signs -- of the roses, of the uncle miraculously cured of a deadly illness, and especially of her beautiful image on Juan's mantle -- convinced the people there was something to be considered in Christianity. Within a short time, six million Native Mexicans had themselves baptized as Christians.

The first lesson is that God has chosen Mary to lead us to Jesus. No matter what critics may say of the devotion of Mexicans (and Mexican descendants) to Our Lady of Guadalupe, they owe their Christianity to her influence. If it were not for her, they would not know her son, and so they are eternally grateful.

The second lesson we take from Mary herself. Mary appeared to Juan Diego not as a European madonna but as a beautiful Aztec princess speaking to him in his own Aztec language. If we want to help someone appreciate the gospel we bring, we must appreciate the culture and the mentality in which they live their lives. By understanding them, we can help them to understand and know Christ.

Our Lady of Guadalupe is patron of the Americas. Maybe she can straighten out this country, if we but ask.