Commemoration of St. Paul

Even though yesterday was the day for Sts. Peter and Paul, it most was about St. Peter.
Today is the day we think about and honor St. Paul in his travels throughout the Jewish areas, the Grecian area, and the Roman area. He converted many in all of these places. (One thing came to mind when writing this, and it concerned a friend of mind whose son was in the protestant 'ministry'. He had gone to Israel to supposedly learn Hebrew so he could read the letters written by Paul in their original language. I told my friend that those letters were written in Greek, because, why would anyone write to someone in Greece in the Hebrew language? He disagreed. I told him to look at a map of the middle East and eastern Europe and see that the cities that Paul went to were mostly in Greece. Facts surely confuse protestants.)
ANYWAY:

Commemoration of St. Paul (June 30)Whereas the Greeks on this day are uniting in one solemnity the memory, as they express it, "of the illustrious Saints, the Twelve Apostles, worthy of all praise," let us follow in spirit the Roman people of former times, who would gather around the Successor of St. Peter and make the splendid Basilica of the Ostian Way—St. Paul outside the Walls—re-echo with songs of victory, while he offered to the Doctor of the Gentiles the grateful homage of the city and of the world.

On the 25th of January we beheld St. Stephen leading to Christ's Crib Saul, the once ravenous wolf of Benjamin (Gen. 49: 27), tamed at last, but who in the morning of his impetuous youth had filled the Church of God with tears and bloodshed. His evening did indeed come when, as Jacob had foreseen, Saul, the persecutor, would outstrip all his predecessors among Christ's disciples in giving increase to the fold, and in feeding the flock with the choicest food of his heavenly doctrine.

By an unexampled privilege, Our Lord, though already seated at the right hand of His Father, vouchsafed not only to call, but personally to instruct this new disciple, so that he might one day be numbered amongst His Apostles. The ways of God can never be contradictory one to another; hence this creation of a new Apostle may not be accomplished in a manner derogatory to the divine constitution already delivered to the Christian Church by the Son of God. Therefore, as soon as the illustrious convert emerged from those sublime contemplations during which the Christian dogma had been poured into his soul, he went to Jerusalem to see St. Peter, as he himself relates to his disciples in Galatia. "It behooved him," says Bossuet, "to collate his own Gospel with that of the Prince of the Apostles" (Sermon on Unity). From that moment, aggregated as a co-operator in the preaching of the Gospel, the Acts of the Apostles describes him at Antioch accompanied by St. Barnabas, presenting himself to the work of opening the Church to the Gentiles, the conversion of Cornelius having been already effected by St. Peter himself. He passes a whole year in this city, reaping an abundant harvest. After St. Peter's imprisonment in Jerusalem, at his subsequent departure for Rome, a warning from on high makes known to those who preside over the Church at Antioch, that the moment has come for them to impose hands on the two missionaries, and confer on them the sacred character of Ordination and Consecration.

From that hour St. Paul attains the full power of an Apostle, and it is clear that the mission for which he has been preparing is now opened. At the same time, in St. Luke's narrative, St. Barnabas almost disappears, retaining but a very secondary position. The new Apostle has his own disciples, and he henceforth takes the lead in a long series of pilgrimages marked by as many conquests. His first is to Cyprus, where he seals an alliance with ancient Rome, analogous to that which St. Peter contracted at Caesarea.

St. Paul before Sergius Paulus

The Latin inscription reads: "Sergius Paulus, Proconsul of Asia, embraced the Christian Faith at the preaching of St. Paul."

In the year 43, when St. Paul landed in Cyprus, its proconsul was Sergius Paulus, illustrious for his ancestry, but still more so for the wisdom of his government. He wished to hear Sts. Paul and Barnabas: a miracle worked by St. Paul, under his very eyes, convinced him of the truth of his teaching; and the Christian Church counted that day among Her sons one who was heir to the proudest name among the noble families of Rome. Touching was the mutual exchange that took place on this occasion. The Roman patrician had just been freed by the Jew from the yoke of the Gentiles; in return, the Jew hitherto called Saul received and thenceforth adopted the name of Paul, as a trophy worthy of the Apostle of the Gentiles.

From Cyprus St. Paul travelled successively to Cilicia, Pamphylia, Pisidia, and Lycaonia, everywhere preaching the Gospel and founding churches. He then returned to Antioch in the year 47, and found the Church there in a state of violent agitation. A party of Jews, who had been converted to Christianity from the ranks of the Pharisees, whilst consenting indeed to the admission of Gentiles into the Church, were maintaining that this could only be on condition of their being likewise subjected to Mosaic practices, such as circumcision and the distinction of forbidden foods. The Christians who had been received from among the Gentiles were disgusted at this servitude to which St. Peter had not subjected them; and the controversy became so hot that St. Paul deemed it necessary to undertake a journey to Jerusalem, where St. Peter had lately arrived, a fugitive from Rome, and where the Apostolic College was at that moment further represented by St. John, as well as by St. James, the Bishop of that city. These being assembled to deliberate on the question, it was decreed, in the name and under the influence of the Holy Ghost, that to exact any observance relative to Jewish rites should be utterly forbidden in the case of Gentile converts. It was on this occasion, too, that St. Paul received from these Pillars, as he styles them, the confirmation of his apostolate superadded to that of the Twelve, and to be specially exercised in favor of the Gentiles. By this extraordinary ministry deputed to the nations, the Christian Church definitively asserted Her independence of Judaism, and the Gentiles could now freely come flocking into Her bosom.

St. Paul then resumed his course of apostolic journeys over all the provinces he had already evangelized, in order to confirm the Churches. Thence, passing through Phrygia, he came to Macedonia, stayed a while at Athens, and then on to Corinth, where he remained a year and a half. At his departure he left in this city a flourishing Church, whereby he excited against himself the fury of the Jews. From Corinth St. Paul went to Ephesus, where he stayed two years. So great was his success with the Gentiles there, that the worship of Diana was materially weakened (and the early converts burned their evil books—Acts 19: 19); whereupon a tumult ensuing, St. Paul thought the moment had come for his departure from Ephesus. During his abode there he made known to his disciples a thought that had long haunted him: "I must needs see Rome." The capital of the Gentile world was indeed calling the Apostle of the Gentiles.

The rapid growth of Christianity in the capital of the empire had brought face to face, in a manner more striking than elsewhere, the two heterogeneous elements which formed the Church of that day: the unity of Faith held together in one fold those that had formerly been Jews, and those that had been pagans. It so happened that some of both of these classes, too easily forgetting the gratuity of their common vocation to the Faith, began to go so far as to despise their brethren of the opposite class, deeming them less worthy than themselves of that Baptism which had made them all equal in Christ. On the one side, certain Jews disdained the Gentiles, remembering the polytheism which had sullied their past life with all those vices which came in its train. On the other side, certain Gentiles contemned the Jews, as coming from an ungrateful and blind people, who had so abused the favors lavished upon them by God as to crucify the Messias.

In the year 53, St. Paul, already aware of these debates, profited by a second journey to Corinth to write to the faithful of the Church in Rome that famous Epistle in which he emphatically sets forth how gratuitous is the gift of Faith; and maintains how Jew and Gentile alike being quite unworthy of the divine adoption, have been called solely by an act of pure mercy. He likewise shows how Jew and Gentile, forgetting the past, have but to embrace one another in the fraternity of the same Faith, thus testifying their gratitude to God through whom both of them have been alike prevented by grace. His apostolic dignity, so fully recognized, authorized St. Paul to interfere in this matter, though touching a Christian center not founded by him.

Whilst awaiting the day when he could behold with his own eyes the Queen of all Churches, lately fixed by St. Peter on the Seven Hills of Rome, the Apostle was once again anxious to make a pilgrimage to the City of David. Jewish rage was just at that moment rampant in Jerusalem against him; national pride being more specially piqued, in that he, the former disciple of Gamaliel, the accomplice of St. Stephen’s murder, should now invite the Gentiles to be coupled with the sons of Abraham, under the one same Law of Jesus of Nazareth. The tribune Lysias was scarce able to snatch him from the hands of these blood-thirsty men, ready to tear him to pieces. The following night, Christ appeared to St. Paul, saying to him: Be constant, for as thou hast testified of Me in Jerusalem, so must thou bear witness also at Rome.

It was not however, till after two years of captivity, that St. Paul, having appealed to Caesar, landed at Italy at the beginning of the year 56. Then at last the Apostle of the Gentiles made his entry into Rome: the trappings of a victor surrounded him not; he was but a humble Jewish prisoner led to the place where all appellants to Caesar were mustered; yet was he that Jew whom Christ Himself had conquered on the way to Damascus. No longer Saul, the Benjamite, he now presented himself under the Roman name of Paul; nor was this a robbery on his part, for after St. Peter, he was to be the second glory of Rome, the second pledge of her immortality. He brought not the Primacy with him indeed, as St. Peter had done, for that had been committed by Christ to one alone; but he came to assert in the very center of the Gentile world, the divine delegation which he had received in favor of the nations, just as an affluent flows into the main stream, which mingling its waters with its own, at last empties them united into the ocean. St. Paul was to have no successor in his extraordinary mission; but the element which he had deposited in Mother Church was of such value, that in the course of ages the Roman Pontiffs, heirs to St. Peter's monarchical power, have ever appealed to St. Paul's memory as well; pronouncing their mandates in the united names of the "Blessed Apostles Peter and Paul."

Instead of having to await in prison the day wherein his cause was to be heard, St. Paul was at liberty to choose a lodging place in the city. He was obliged, however, to be accompanied day and night by a soldier to whom, according to the usual custom, he was chained, but only in such a way as to prevent his escape; all his movements being otherwise left perfectly free, he could easily continue to preach the word of God. Towards the close of the year 57, in virtue of his appeal to Caesar, the Apostle was at last summoned to the praetorium; and the successful pleading of his cause resulted in his acquittal.

Being now free, St. Paul revisited the East, confirming on his Evangelical course the Churches he had previously founded. Thus Ephesus and Crete once more enjoyed his presence; in the one he left his disciple St. Timothy as Bishop, and in the other St. Titus. But St. Paul had not left Rome forever; marvelously illumined as she had been by his preaching, the Roman Church was yet to be gilded by his parting rays and empurpled with his blood. A heavenly warning, as in St. Peter's case, bade him also return to Rome where martyrdom was awaiting him. This fact is attested by St. Athanasius. We learn the same from St. Asterius of Amesius, who hereupon remarks that the Apostle entered Rome once more, "in order to teach the very masters of the world; and by their means to wrestle with the whole human race. There St. Paul found St. Peter engaged in the same work; he at once yoked himself to the same divine chariot with him, and set about instructing the children of the Law within the Synagogues, and the Gentiles outside."
At length Rome possessed her two Princes conjointly: the one seated on the eternal chair, holding in his hands the keys of the Kingdom of Heaven; the other surrounded by the sheaves he has garnered from the fields of the Gentile world. They would part no more; even in death, as the Church sings, they would not be separated. The period of their being together was necessarily short, for they must needs render to their divine Master the testimony of blood before the Roman world should be freed from the odious tyranny under which it was groaning. Their death was to be Nero's last crime; after that he was to fade from sight, leaving the world horror-stricken at his end, as shameful as it was tragic.

It was in the year 65 that St. Paul returned to Rome; once more signalizing his presence there by the manifold works of his apostolate. From the time of his first labors there, he had made converts even in the very palace of the Caesars: being now returned to this former theater of his zeal, he again found entrance into the imperial abode. A woman who was living in criminal intercourse with Nero, as likewise a cup-bearer of his, were both caught in the apostolic net, for it was hard indeed to resist the power of that mighty word. Nero, enraged at "this foreigner's" influence in his very household, was bent on St. Paul's destruction. Being first of all cast into prison, his zeal cooled not, but he persisted the more in preaching Jesus Christ. The two converts of the imperial palace having abjured, together with paganism, the manner of life they had been leading, this twofold conversion of theirs only hastened St. Paul's martyrdom. He was well aware that it would be so, as can be seen in these lines addressed to St. Timothy: "I labor even unto bonds as an evil-doer; but the word of God is not bound. Therefore I endure all things for the sake of the elect. For I am even now ready to be sacrificed, and the time of my dissolution is at hand. I have fought the good fight, I have finished my course, I have kept the Faith. As to the rest, there is laid up for me a crown of justice, which the Lord, the Just Judge, will render to me in that day." (2 Tim.)

Martyrdom of St. Paul on the 29th day of June, in the year 67, while St. Peter, having crossed the Tiber by the Triumphal bridge, was drawing nigh to the cross prepared for him on the Vatican plain, another martyrdom was being consummated on the left bank of the same river. St. Paul, as he was led along the Ostian Way, was also followed by a group of the faithful who mingled with the escort of the condemned. His sentence was that he should be beheaded at the Salvian Waters. A march of two miles brought the soldiers to a path leading eastwards, by which they led their prisoner to the place fixed upon for the martyrdom of this, the Doctor of the Gentiles. St. Paul fell on his knees, addressing his last prayer to God; then having bandaged his eyes, he awaited the death-stroke. A soldier brandished his sword, and the Apostle's head, as it was severed from the trunk, made three bounds along the ground; three fountains immediately sprang up on these spots. Such is the local tradition; and to this day, three fountains are to be seen on the site of his martyrdom, over each of which an altar is raised.


As soon as St. Paul recognized the wickedness he had committed in persecuting the Christians, and understood the divine will by a heavenly vision and by the instructions of St. Ananias, he converted himself unhesitatingly to God, and, soon after, commenced to preach fearlessly the same faith he had before so cruelly persecuted. The remaining 34 years of his life he employed zealously in the service of the Almighty and made more than sufficient amends for his past offences. He was not satisfied that he himself had become a Christian, and that he served God, but he endeavored to convert others, as well Jews as heathens, to Christianity, and to lead them to a holy life by verbal and written instructions. How great a work he had taken upon himself, and what dangers and persecutions he had to endure on account of it, may be partly seen in his Epistles.


Prayer from the Gallican Missal:
O God, who, by a voice from heaven, didst strike with terror thine Apostle Paul when raging against the holiness of the Christian Religion, and, on this the day of his Vocation, didst change him both in his heart and his name: and him, whom the Church once dreaded as her persecutor, she now rejoices in having as her Teacher in the commandments of God: whom, also, thou didst strike with exterior blindness, that thou mightest give him interior sight: to whom, moreover, when the darkness of his cruelty was removed, thou didst give the knowledge of thy divine law, whereby he might call the Gentiles: and didst thrice deliver him from shipwreck, which he suffered for the Faith, saving this thy devoted servant from the waves of the sea: grant also to us, we beseech thee, who are solemnizing both his conversion and his faith, that, after the blindness of our sins, we may be permitted to see Thee, in heaven, who didst enlighten Paul, here on earth. Amen




 When I converted to the Roman Catholic Faith in 1982, I took the name of Paul as my Patron saint, as I related to him in many ways. Hence, cleverly, so I thought, my name was now Jon/Paul, too. Now it doesn't seem so funny to me anymore, after seeing how things were changed, and NOT for the good, by him during his papacy (JPII).


Prayer to Paulas your Patron Saint

Saint Paul, whom I have chosen as my special patron, pray for me that I, too, may one day glorify the Blessed Trinity in heaven. Obtain for me your lively faith, that I may consider all persons, things, and events in the light of almighty God. Pray, that I may be generous in making sacrifices of temporal things to promote my eternal interests, as you so wisely did.

Set me on fire with a love for Jesus, that I may thirst for His sacraments and burn with zeal for the spread of His kingdom. By your powerful intercession, help me in the performance of my duties to God, myself and all the world.

Win for me the virtue of purity and a great confidence in the Blessed Virgin. Protect me this day, and every day of my life. Keep me from mortal sin. Obtain for me the grace of a happy death. Amen

 

Sts. Peter and Paul

This is the day set aside to honor the holy Apostles Peter and Paul. We know that Peter is the head of the Church on earth; however, protestants seem to think that Paul should have been the first leader of the Church. They'll never get it; the Church had been in existence for many years before Paul showed up to persecute those pesky Christians, or Nazareans, or whatever the non-believers called them. After his conversion, it was still a long time before Paul even saw Peter. He knew that Peter was the head. He even had the audacity to rebuke Peter on his statements that only circumcised people could be saved. This was and is wrong, Peter recanted, and this problem was settled. (See, if Paul could rebuke the head of the Church, we should rebuke those, even leaders, who are wrong. Make sure you have the facts straight, though.) These two were martyred on the same day, the 29th of June, in Rome in the year 67A.D. Peter was crucified like Christ. However, since he didn't want to be crucified exactly like Christ, he asked his executioners to be placed upside down. He was. Paul, being a Roman citizen, was beheaded.   Paul, as he was led along the Ostian Way, was also followed by a group of the Faithful who mingled with the escort of the condemned. His sentence was that he should be beheaded at the Salvian Waters. A two miles' march brought the soldiers to a path leading eastwards, by which they led their prisoner to the place fixed upon for the martyrdom of this, the Doctor of the Gentiles. Paul fell on his knees, addressing his last prayer to God; then having bandaged his eyes, he awaited the death stroke. A soldier brandished his sword, and the Apostle's head, as it was severed from the trunk, made three bounds along the ground; three fountains immediately sprang up on these several spots. Such is the local tradition; and to this day, three fountains are to be seen on the site of his martyrdom, over each of which an altar is raised.

These two are the pillars of the early Church, and we should emulate them.


Saint Augustine of Hippo
Early Church Father & Doctor of the Church
Peter and Paul - June 29. This piece on Sts. Peter and Paul is an excerpt from a sermon (Sermo 295, 1-2, 4, 7-8; PL 38, 1348-1352) by St. Augustine, bishop of Hippo, who died in the year 430AD. It is used in the Roman Office of Readings for the Solemnity of Sts. Peter and Paul on June 29 and shows that as early as the fourth century, Christians celebrated this day in honor of these two apostles and martyrs who laid down their lives for Christ in the Eternal City.


'This day has been consecrated for us by the martyrdom of the blessed Apostles Peter and Paul. It is not some obscure martyrs we are talking about. "Their sound has gone out into all the earth, and their words to the ends of the world" (Psalm 19). These martyrs had seen what they proclaimed, they pursued justice by confessing the truth, by dying for the truth.


The blessed Peter, the first of the Apostles, the ardent lover of Christ, who was found worthy to hear, "And I say to you, that you are Peter" (Matthew 16:13-20). He himself, you see, had just said, "You are the Christ, the Son of the living God." Christ said to him, "And I say to you that you are Peter, and upon this rock I will build my Church." Upon this rock I will build the faith you have just confessed. Upon your words, "You are the Christ, the Son of the living God," I will build my Church; because you are Peter. Peter comes from petra, meaning a rock. Peter, Peter comes from the word for a rock in exactly the same way as the name Christian comes from Christ.


Before his passion the Lord Jesus, as you know, chose those disciples of his whom he called apostles. Among these it was only Peter who almost everywhere was given the privilege of representing the whole Church. It was in the person of the whole Church, which he alone represented, that he was privileged to hear, "To you will I give the keys of the kingdom of heaven." After all, it is not just one man that received these keys, but the Church in its unity. So this is the reason for Peter’s acknowledged pre-eminence, that he stood for the Church’s universality and unity, when he was told, "To you I am entrusting," what has in fact been entrusted to all. To show you that it is the Church which has received the keys of the kingdom of heaven, listen to what the Lord says in another place to all his apostles: "Receive the Holy Spirit"; and immediately afterwards: "Whose sins you forgive, they will be forgiven them; whose sins you retain, they will be retained" (John 20:22-23).


Quite rightly, too, did the Lord after his resurrection entrust his sheep to Peter to be fed (Jn. 21: 15-19). It is not, you see, that he alone among the disciples was fit to feed the Lord’s sheep; but when Christ speaks to one man, unity is being commended to us. And he first speaks to Peter, because Peter is the first among the apostles. Do not be sad, Apostle. Answer once, answer again, answer a third time. Let confession conquer three times with love, because self-assurance was conquered three times by fear. What you had bound three times must be loosed three times. Loose through love what you had bound through fear. And for all that, the Lord once, and again, and a third time, entrusted his sheep to Peter.


There is one day for the passion of two apostles. But these two also were as one; although they suffered in different ways, they were as one. Peter went first, Paul followed. We are celebrating a feast day, consecrated for us by the blood of the apostles. Let us love their Faith, their lives, their labors, their sufferings, their confession of faith, their preaching.'


When the time in Rome was all for killing these Christians, Peter's followers urged him to flee the city, at least for a while. According to St. Ambrose, Peter set out along the Appian Way. Just as he reached the Capuan gate, Christ suddenly appeared to him as if about to enter the city. 'Lord, whither goest thou?' cried out the Apostle. Christ replied: "to Rome, to be there crucified again." Peter understood his Master; he at once retracted his steps, having now no thought but to await his hour of martyrdom.

According to Abbot Gueranger, Peter started to set everything in order, because he now knew his time was short. He laid his hands on Clement, whose nobility of birth recommended him to the consideration of the Romans, while at the same time his zeal and learning merited the esteem of the faithful, was the one on whom the prince of the Apostles fixed his choice. Clement, then, is the first successor of Peter. His name is mentioned in Paul's letters, as well as in the Mass.

After the Church had been established for years, this was when Paul was converted; he went around and reaffirmed the Faith who had already been converted. Protestants don't know any history. They don't realize that the Church had been around way before Paul came along. He had been a persecutor of these same believers, so the Church must have already been established. DUH! Like all the saints say: 'if anyone were to read history and realize it, they would be streaming to Rome, where Christ's Church was and is today.'

(But, they still do not bow to the Holy, Roman, Catholic, and Apostolic Church, because they think it is the whore of Babylon! IDIOTS! Hopefully they will find out and convert before they croak.)


The following hymn was written by a Sicilian woman named Elpis, concerning the two great Apostles, St. Peter and St. Paul. The last part is attributed to St. Paulinus of Aquileia, and added by St. Pius V:

Lo! beauteous light eternal floods with sacred fires this golden day, which crowns the princes of Apostles and opens out unto the guilty a free path to heaven.

The teacher of the whole earth, as well as the doorkeeper of heaven, both of them fathers of Rome and judges of nations, each a victor of death, the one by the sword, the other by the cross: laurel-crowned, both take their seats in the senate of eternal life.

O happy Rome, by noble gore of princes twain art thou now consecrated; empurpled by the blood of such as these, thou alone dost surpass in beauty all the rest of the earth.

To the Trinity in Unity that governeth all things through ages of ages, may there be eternal glory, honour, power, and jublilation. Amen.


Here's another prayer, dedicated to these great Saints, for help in times of trouble within the Church. We can surely use their help these days:

Defend, O Lord, thy servants, we beseech thee, from all dangers both of body and soul; and, by the intercession of the blessed and glorious Virgin Mary, Mother of God, of the blessed Apostles Peter and Paul, of blessed N., and of all thy saints, mercifully grant us the blessings of peace and safety ; that all adversities and errors being removed, thy Church may freely and securely serve thee; through Christ Our Lord. Amen.

Vigil of the Apostles Peter and Paul

From our beloved Abbot Gueranger concerning these two:

John the Baptist, placed on the confines of the two Testaments, closes the prophetic age, the reign of hope, and opens the era of Faith which possesses the long-expected God, though as yet without beholding Him in His Divinity.  Thus even before the octave is ended wherein we pay homage to the son of Zachary, the confession of the Apostles is added to the Precursor's testimony to the Word the Light.  Tomorrow all heaven will re-echo with the solemn protestation first heard at Caesarea Philippe:  "Thou art Christ, the Son of the living God"; and Simon Bar-Jona, because of this oracle uttered by him, will be the chosen Rock, supporting the divine structure, the Church.  Tomorrow he will die, sealing this glorious declaration with his blood; but he will yet live on, in the person of each Roman Pontiff, that he may thus guard this precious testimony in all its integrity, even to the day when faith will give place to the eternal vision.  Coupled with Peter in his labours, the Doctor of the Gentiles shares his triumph this day; and Rome, more indebted to these two princes than to all het stout warriors of old, who laid the world prostrate at her feet, beholds their double victory fix forever upon her noble brow the diadem of spiritual royalty.

Let us, then, recollect ourselves, preparing our hearts in union with holy Church, by faithfully observing this vigil.  When the obligation of thus keeping up certain days of preparation previous to the festivals is strictly maintained by a people, it is a sign that Faith is still living amongst them; it proves that they understand the greatness of that which the holy liturgy proposes to their homage.  Christians in the West, we who make the glory of Saints Peter and Paul our boast, let us remember the Lent in honour of the Apostles begun by Greek schismatics on the close of the Paschal solemnities, and continued up to this day.  The contrast between them and ourselves will be of a nature to stir softness and ingratitude hold too large a share.  If certain concessions have, for grave reasons, been reluctlantly made by the Church, so that the fast of this vigil is not longer observed, let us see therein a double motive for holding fast to her precious Tradition.  Let us make up by fervor, thanksgiving and love, for the severity lacking in our observance, which is yet still maintained by so many Churches notwithstanding their schismatical separation from Rome.

The recital of the following beautiful formulas will help to inspire us with the spirit of the feast.  The first is taken from the Gothic-Gallic Missal:  it is the benediction which, according to the ancient rite used in France, was given to the people before the Communion on the feast of the Apostles.  The prayer which follows it is from the Leonine Sacramentary.


THE BENEDICTION


O God, Who to keep the members of thy Church from darkness, hast made to shine forth, like twin fountains of light, the tears of Peter and the writings of Paul, Amen.

In thy clemency, look upon thy people, O thou Who givest the heavens to be opened, by Peter with the key, and by Paul with the sword, Amen.

So that the leaders going first, thither may the flock at length come, whither have already arrived by one same step, both the Pastor by the gibbet, and the Teacher by the sword.  Through Our Lord, who livest with the Father and the Holy Ghost forever and ever.  Amen.


PRAYER

O almighty and eternal God, Who by an ineffable mystery hast fixed the right of Apostolic princedom on the proud summit of the name of Rome, whence evangelic truth may diffuse itself through all the earth:  grant that what by their preaching hath percolated through the whole world all may follow with Christian devotedness.

Grant to thy Church, we beseech Thee, O Lord, both worthily to rejoice at having such great princes, and to follow with loving devotion that teaching of theirs, whereby thy chosen flocks have been initiated into the sacred mysteries.  Through our Lord, who with the Father and Holy Ghost live and reign forever and ever.  Amen.

 

Few are saved!!!!!

This is rather long, but, if you want to save your precious soul, worth the read. Something to think about for a couple of days until the next post.


The Little Number of Those Who Are Saved
by St. Leonard of Port Maurice, (1676 - 1751)


Noah's Offering to God after the Deluge
In the time of Noah, the entire human race was submerged by the Deluge, and only eight people were saved in the Ark. Saint Peter says, "This ark was the figure of the Church," while Saint Augustine adds, "And these eight people who were saved signify that very few Christians are saved, because there are very few who sincerely renounce the world, and those who renounce it only in words do not belong to the mystery represented by that ark."

"And a certain man said to Him: Lord, are they few that are saved? But He said to them: Strive to enter by the narrow gate; for many, I say to you, shall seek to enter, and shall not be able. But when the master of the house shall be gone in, and shall shut the door, you shall begin to stand without, and knock at the door, saying: Lord, open to us. And he answering, shall say to you: I know you not, whence you are."--Luke 13: 23-25

Introduction

Thanks be to God, the number of the Redeemer's disciples is not so small that the wickedness of the Scribes and Pharisees is able to triumph over them. Although they strove to calumniate innocence and to deceive the crowd with their treacherous sophistries by discrediting the doctrine and character of Our Lord, finding spots even in the sun, many still recognized Him as the true Messiah, and, unafraid of either chastisements or threats, openly joined His cause. Did all those who followed Christ follow Him even unto glory? Oh, this is where I revere the profound mystery and silently adore the abysses of the divine decrees, rather than rashly deciding on such a great point! The subject I will be treating today is a very grave one; it has caused even the pillars of the Church to tremble, filled the greatest Saints with terror and populated the deserts with anchorites. The point of this instruction is to decide whether the number of Christians who are saved is greater or less than the number of Christians who are damned; it will, I hope, produce in you a salutary fear of the judgments of God.

Brothers, because of the love I have for you, I wish I were able to reassure you with the prospect of eternal happiness by saying to each of you: You are certain to go to paradise; the greater number of Christians is saved, so you also will be saved. But how can I give you this sweet assurance if you revolt against God's decrees as though you were your own worst enemies? I observe in God a sincere desire to save you, but I find in you a decided inclination to be damned. So what will I be doing today if I speak clearly? I will be displeasing to you. But if I do not speak, I will be displeasing to God.

Therefore, I will divide this subject into two points. In the first one, to fill you with dread, I will let the theologians and Fathers of the Church decide on the matter and declare that the greater number of Christian adults are damned; and, in silent adoration of that terrible mystery, I will keep my own sentiments to myself. In the second point I will attempt to defend the goodness of God versus the godless, by proving to you that those who are damned are damned by their own malice, because they wanted to be damned. So then, here are two very important truths. If the first truth frightens you, do not hold it against me, as though I wanted to make the road of heaven narrower for you, for I want to be neutral in this matter; rather, hold it against the theologians and Fathers of the Church who will engrave this truth in your heart by the force of reason. If you are disillusioned by the second truth, give thanks to God over it, for He wants only one thing: that you give your hearts totally to Him. Finally, if you oblige me to tell you clearly what I think, I will do so for your consolation.

The Teaching of the Fathers of the Church

It is not vain curiosity but salutary precaution to proclaim from the height of the pulpit certain truths which serve wonderfully to contain the indolence of libertines, who are always talking about the mercy of God and about how easy it is to convert, who live plunged in all sorts of sins and are soundly sleeping on the road to hell. To disillusion them and waken them from their torpor, today let us examine this great question: Is the number of Christians who are saved greater than the number of Christians who are damned?

Pious souls, you may leave; this sermon is not for you. Its sole purpose is to contain the pride of libertines who cast the holy fear of God out of their heart and join forces with the devil who, according to the sentiment of Eusebius, damns souls by reassuring them. To resolve this doubt, let us put the Fathers of the Church, both Greek and Latin, on one side; on the other, the most learned theologians and erudite historians; and let us put the Bible in the middle for all to see. Now listen not to what I will say to you -- for I have already told you that I do not want to speak for myself or decide on the matter -- but listen to what these great minds have to tell you, they who are beacons in the Church of God to give light to others so that they will not miss the road to heaven. In this manner, guided by the triple light of faith, authority and reason, we will be able to resolve this grave matter with certainty.

Note well that there is no question here of the human race taken as a whole, nor of all Catholics taken without distinction, but only of Catholic adults, who have free choice and are thus capable of cooperating in the great matter of their salvation. First let us consult the theologians recognized as examining things most carefully and as not exaggerating in their teaching: let us listen to two learned cardinals, Cajetan and Bellarmine. They teach that the greater number of Christian adults are damned, and if I had the time to point out the reasons upon which they base themselves, you would be convinced of it yourselves. But I will limit myself here to quoting Suarez. After consulting all the theologians and making a diligent study of the matter, he wrote, "The most common sentiment which is held is that, among Christians, there are more damned souls than predestined souls."

Add the authority of the Greek and Latin Fathers to that of the theologians, and you will find that almost all of them say the same thing. This is the sentiment of Saint Theodore, Saint Basil, Saint Ephrem, and Saint John Chrysostom. What is more, according to Baronius it was a common opinion among the Greek Fathers that this truth was expressly revealed to Saint Simeon Stylites and that after this revelation, it was to secure his salvation that he decided to live standing on top of a pillar for forty years, exposed to the weather, a model of penance and holiness for everyone. Now let us consult the Latin Fathers. You will hear Saint Gregory saying clearly, "Many attain to faith, but few to the heavenly kingdom." Saint Anselm declares, "There are few who are saved." Saint Augustine states even more clearly, "Therefore, few are saved in comparison to those who are damned." The most terrifying, however, is Saint Jerome. At the end of his life, in the presence of his disciples, he spoke these dreadful words: "Out of one hundred thousand people whose lives have always been bad, you will find barely one who is worthy of indulgence."

The Words of Holy Scripture

But why seek out the opinions of the Fathers and theologians, when Holy Scripture settles the question so clearly? Look in to the Old and New Testaments, and you will find a multitude of figures, symbols and words that clearly point out this truth: very few are saved. In the time of Noah, the entire human race was submerged by the Deluge, and only eight people were saved in the Ark. Saint Peter says, "This ark was the figure of the Church," while Saint Augustine adds, "And these eight people who were saved signify that very few Christians are saved, because there are very few who sincerely renounce the world, and those who renounce it only in words do not belong to the mystery represented by that ark." The Bible also tells us that only two Hebrews out of two million entered the Promised Land after going out of Egypt, and that only four escaped the fire of Sodom and the other burning cities that perished with it. All of this means that the number of the damned who will be cast into fire like straw is far greater than that of the saved, whom the heavenly Father will one day gather into His barns like precious wheat.

I would not finish if I had to point out all the figures by which Holy Scripture confirms this truth; let us content ourselves with listening to the living oracle of Incarnate Wisdom. What did Our Lord answer the curious man in the Gospel who asked Him, "Lord, is it only a few to be saved?" Did He keep silence? Did He answer haltingly? Did He conceal His thought for fear of frightening the crowd? No. Questioned by only one, He addresses all of those present. He says to them: "You ask Me if there are only few who are saved?" Here is My answer: "Strive to enter by the narrow gate; for many, I tell you, will seek to enter and will not be able." Who is speaking here? It is the Son of God, Eternal Truth, who on another occasion says even more clearly, "Many are called, but few are chosen." He does not say that all are called and that out of all men, few are chosen, but that many are called; which means, as Saint Gregory explains, that out of all men, many are called to the True Faith, but out of them few are saved. Brothers, these are the words of Our Lord Jesus Christ. Are they clear? They are true. Tell me now if it is possible for you to have faith in your heart and not tremble.

Salvation in the Various States of Life

But oh, I see that by speaking in this manner of all in general, I am missing my point. So let us apply this truth to various states, and you will understand that you must either throw away reason, experience and the common sense of the faithful, or confess that the greater number of Catholics is damned. Is there any state in the world more favorable to innocence in which salvation seems easier and of which people have a higher idea than that of priests, the lieutenants of God? At first glance, who would not think that most of them are not only good but even perfect; yet I am horror-struck when I hear Saint Jerome declaring that although the world is full of priests, barely one in a hundred is living in a manner in conformity with state; when I hear a servant of God attesting that he has learned by revelation that the number of priests who fall into hell each day is so great that it seemed impossible to him that there be any left on earth; when I hear Saint John Chrysostom exclaiming with tears in his eyes, "I do not believe that many priests are saved; I believe the contrary, that the number of those who are damned is greater."

Look higher still, and see the prelates of the Holy Church, pastors who have the charge of souls. Is the number of those who are saved among them greater than the number of those who are damned? Listen to Cantimpre; he will relate an event to you, and you may draw the conclusions. There was a synod being held in Paris, and a great number of prelates and pastors who had the charge of souls were in attendance; the king and princes also came to add luster to that assembly by their presence. A famous preacher was invited to preach. While he was preparing his sermon, a horrible demon appeared to him and said, "Lay your books aside. If you want to give a sermon that will be useful to these princes and prelates, content yourself with telling them on our part, 'We the princes of darkness thank you, princes, prelates, and pastors of souls, that due to your negligence, the greater number of the faithful are damned; also, we are saving a reward for you for this favor, when you shall be with us in Hell.'"
Woe to you who command others! If so many are damned by your fault, what will happen to you? If few out of those who are first in the Church of God are saved, what will happen to you? Take all states, both sexes, every condition: husbands, wives, widows, young women, young men, soldiers, merchants, craftsmen, rich and poor, noble and plebian. What are we to say about all these people who are living so badly? The following narrative from Saint Vincent Ferrer will show you what you may think about it. He relates that an archdeacon in Lyons gave up his charge and retreated into a desert place to do penance, and that he died the same day and hour as Saint Bernard. After his death, he appeared to his bishop and said to him, "Know, Monsignor, that at the very hour I passed away, thirty-three thousand people also died. Out of this number, Bernard and myself went up to heaven without delay, three went to purgatory, and all the others fell into Hell."

Our chronicles relate an even more dreadful happening. One of our brothers, well-known for his doctrine and holiness, was preaching in Germany. He represented the ugliness of the sin of impurity so forceful that a woman fell dead of sorrow in front of everyone. Then, coming back to life, she said, "When I was presented before the Tribunal of God, sixty thousand people arrived at the same time from all parts of the world; out of that number, three were saved by going to Purgatory, and all the rest were damned."

O abyss of the judgments of God! Out of thirty thousand, only five were saved! And out of sixty thousand, only three went to heaven! You sinners who are listening to me, in what category will you be numbered?... What do you say?... What do you think?...

I see almost all of you lowering your heads, filled with astonishment and horror. But let us lay our stupor aside, and instead of flattering ourselves, let us try to draw some profit from our fear. Is it not true that there are two roads which lead to heaven: innocence and repentance? Now, if I show you that very few take either one of these two roads, as rational people you will conclude that very few are saved. And to mention proofs: in what age, employment or condition will you find that the number of the wicked is not a hundred times greater than that of the good, and about which one might say, "The good are so rare and the wicked are so great in number"? We could say of our times what Salvianus said of his: it is easier to find a countless multitude of sinners immersed in all sorts of iniquities than a few innocent men. How many servants are totally honest and faithful in their duties? How many merchants are fair and equitable in their commerce; how many craftsmen exact and truthful; how many salesmen disinterested and sincere? How many men of law do not forsake equity? How many soldiers do not tread upon innocence; how many masters do not unjustly withhold the salary of those who serve them, or do not seek to dominate their inferiors? Everywhere, the good are rare and the wicked great in number. Who does not know that today there is so much libertinage among mature men, liberty among young girls, vanity among women, licentiousness in the nobility, corruption in the middle class, dissolution in the people, impudence among the poor, that one could say what David said of his times: "All alike have gone astray... there is not even one who does good, not even one."
Go into street and square, into palace and house, into city and countryside, into tribunal and court of law, and even into the temple of God. Where will you find virtue? "Alas!" cries Salvianus, "except for a very little number who flee evil, what is the assembly of Christians if not a sink of vice?" All that we can find everywhere is selfishness, ambition, gluttony, and luxury. Is not the greater portion of men defiled by the vice of impurity, and is not Saint John right in saying, "The whole world -- if something so foul may be called -- "is seated in wickedness?" I am not the one who is telling you; reason obliges you to believe that out of those who are living so badly, very few are saved.

But you will say: Can penance not profitably repair the loss of innocence? That is true, I admit. But I also know that penance is so difficult in practice, we have lost the habit so completely, and it is so badly abused by sinners, that this alone should suffice to convince you that very few are saved by that path. Oh, how steep, narrow, thorny, horrible to behold and hard to climb it is! Everywhere we look, we see traces of blood and things that recall sad memories. Many weaken at the very sight of it. Many retreat at the very start. Many fall from weariness in the middle, and many give up wretchedly at the end. And how few are they who persevere in it till death! Saint Ambrose says it is easier to find men who have kept their innocence than to find any who have done fitting penance.

If you consider the sacrament of penance, there are so many distorted confessions, so many studied excuses, so many deceitful repentances, so many false promises, so many ineffective resolutions, so many invalid absolutions! Would you regard as valid the confession of someone who accuses himself of sins of impurity and still holds to the occasion of them? Or someone who accuses himself of obvious injustices with no intention of making any reparation whatsoever for them? Or someone who falls again into the same iniquities right after going to confession? Oh, horrible abuses of such a great sacrament! One confesses to avoid excommunication, another to make a reputation as a penitent. One rids himself of his sins to calm his remorse, another conceals them out of shame. One accuses them imperfectly out of malice, another discloses them out of habit. One does not have the true end of the sacrament in mind, another is lacking the necessary sorrow, and still another firm purpose. Poor confessors, what efforts you make to bring the greater number of penitents to these resolutions and acts, without which confession is a sacrilege, absolution a condemnation and penance an illusion?

Where are they now, those who believe that the number of the saved among Christians is greater than that of the damned and who, to authorize their opinion, reason thus: the greater portion of Catholic adults die in their beds armed with the sacraments of the Church, therefore most adult Catholics are saved? Oh, what fine reasoning! You must say exactly the opposite. Most Catholic adults confess badly at death, therefore most of them are damned. I say "all the more certain," because a dying person who has not confessed well when he was in good health will have an even harder time doing so when he is in bed with a heavy heart, an unsteady head, a muddled mind; when he is opposed in many ways by still-living objects, by still-fresh occasions, by adopted habits, and above all by devils who are seeking every means to cast him into hell. Now, if you add to all these false penitents all the other sinners who die unexpectedly in sin, due to the doctors' ignorance or by their relatives' fault, who die from poisoning or from being buried in earthquakes, or from a stroke, or from a fall, or on the battlefield, in a fight, caught in a trap, struck by lightning, burned or drowned, are you not obliged to conclude that most Christian adults are damned? That is the reasoning of Saint John Chrysostom. This Saint says that most Christians are walking on the road to hell throughout their life. Why, then, are you so surprised that the greater number goes to hell? To come to a door, you must take the road that leads there. What have you to answer such a powerful reason?

The answer, you will tell me, is that the mercy of God is great. Yes, for those who fear Him, says the Prophet; but great is His justice for the one who does not fear Him, and it condemns all obstinate sinners.

So you will say to me: Well then, who is Paradise for, if not for Christians? It is for Christians, of course, but for those who do not dishonor their character and who live as Christians. Moreover, if to the number of Christian adults who die in the grace of God, you add the countless host of children who die after baptism and before reaching the age of reason, you will not be surprised that Saint John the Apostle, speaking of those who are saved, says, "I saw a great multitude which no man could number."
And this is what deceives those who pretend that the number of the saved among Catholics is greater than that of the damned... If to that number, you add the adults who have kept the robe of innocence, or who after having defiled it, have washed it in the tears of penance, it is certain that the greater number is saved; and that explains the words of Saint John, "I saw a great multitude," and these other words of Our Lord, "Many will come from the east and from the west, and will feast with Abraham and Isaac and Jacob in the kingdom of heaven," and the other figures usually cited in favor of that opinion. But if you are talking about Christian adults, experience, reason, authority, propriety and Scripture all agree in proving that the greater number is damned. Do not believe that because of this, paradise is empty; on the contrary, it is a very populous kingdom. And if the damned are "as numerous as the sand in the sea," the saved are "as numerous at the stars of heaven," that is, both the one and the other are countless, although in very different proportions.

One day Saint John Chrysostom, preaching in the cathedral in Constantinople and considering these proportions, could not help but shudder in horror and ask, "Out of this great number of people, how many do you think will be saved?" And, not waiting for an answer, he added, "Among so many thousands of people, we would not find a hundred who are saved, and I even doubt for the one hundred." What a dreadful thing! The great Saint believed that out of so many people, barely one hundred would be saved; and even then, he was not sure of that number. What will happen to you who are listening to me? Great God, I cannot think of it without shuddering! Brothers, the problem of salvation is a very difficult thing; for according to the maxims of the theologians, when an end demands great efforts, few only attain it.

That is why Saint Thomas Aquinas, the Angelic Doctor, after weighing all the reasons pro and con in his immense erudition, finally concludes that the greater number of Catholic adults are damned. He says, "Because eternal beatitude surpasses the natural state, especially since it has been deprived of original grace, it is the little number that are saved."
So then, remove the blindfold from your eyes that is blinding you with self-love, that is keeping you from believing such an obvious truth by giving you very false ideas concerning the justice of God, "Just Father, the world has not known Thee," said Our Lord Jesus Christ. He does not say "Almighty Father, most good and merciful Father." He says "just Father," so we may understand that out of all the attributes of God, none is less known than His justice, because men refuse to believe what they are afraid to undergo. Therefore, remove the blindfold that is covering your eyes and say tearfully: Alas! The greater number of Catholics, the greater number of those who live here, perhaps even those who are in this assembly, will be damned! What subject could be more deserving of your tears?

King Xerxes, standing on a hill looking at his army of one hundred thousand soldiers in battle array, and considering that out of all of them there would be not one man alive in a hundred years, was unable to hold back his tears. Have we not more reason to weep upon thinking that out of so many Catholics, the greater number will be damned? Should this thought not make our eyes pour forth rivers of tears, or at least produce in our heart the sentiment of compassion felt by an Augustinian Brother, Ven. Marcellus of St. Dominic? One day as he was meditating on the eternal pains, the Lord showed him how many souls were going to hell at that moment and had him see a very broad road on which twenty-two thousand reprobates were running toward the abyss, colliding into one another. The servant of God was stupefied at the sight and exclaimed, "Oh, what a number! What a number! And still more are coming. O Jesus! O Jesus! What madness!" Let me repeat with Jeremiah, "Who will give water to my head, and a fountain of tears to my eyes? And I will weep day and night for the slain of the daughter of my people."Poor souls! How can you run so hastily toward hell? For mercy's sake, stop and listen to me for a moment! Either you understand what it means to be saved and to be damned for all eternity, or you do not. If you understand and in spite of that, you do not decide to change your life today, make a good confession and trample upon the world, in a word, make your every effort to be counted among the littler number of those who are saved, I say that you do not have the faith. You are more excusable if you do not understand it, for then one must say that you are out of your mind. To be saved for all eternity, to be damned for all eternity, and to not make your every effort to avoid the one and make sure of the other, is something inconceivable.

The Goodness of God

Perhaps you do not yet believe the terrible truths I have just taught you. But it is the most highly-considered theologians, the most illustrious Fathers who have spoken to you through me. So then, how can you resist reasons supported by so many examples and words of Scripture? If you still hesitate in spite of that, and if your mind is inclined to the opposite opinion, does that very consideration not suffice to make you tremble? Oh, it shows that you do not care very much for your salvation! In this important matter, a sensible man is struck more strongly by the slightest doubt of the risk he runs than by the evidence of total ruin in other affairs in which the soul is not involved. One of our brothers, Blessed Giles, was in the habit of saying that if only one man were going to be damned, he would do all he could to make sure he was not that man.

So what must we do, we who know that the greater number is going to be damned, and not only out of all Catholics? What must we do? Take the resolution to belong to the little number of those who are saved. You say: If Christ wanted to damn me, then why did He create me? Silence, rash tongue! God did not create anyone to damn him; but whoever is damned, is damned because he wants to be. Therefore, I will now strive to defend the goodness of my God and acquit it of all blame: that will be the subject of the second point.

Before going on, let us gather on one side all the books and all the heresies of Luther and Calvin, and on the other side the books and heresies of the Pelagians and Semi-Pelagians, and let us burn them. Some destroy grace, others freedom, and all are filled with errors; so let us cast them into the fire. All the damned bear upon their brow the oracle of the Prophet Osee, "Thy damnation comes from thee," so that they may understand that whoever is damned, is damned by his own malice and because he wants to be damned.

First let us take these two undeniable truths as a basis: "God wants all men to be saved," "All are in need of the grace of God." Now, if I show you that God wants to save all men, and that for this purpose He gives all of them His grace and all the other necessary means of obtaining that sublime end, you will be obliged to agree that whoever is damned must impute it to his own malice, and that if the greater number of Christians are damned, it is because they want to be. "Thy damnation comes from thee; thy help is only in Me."

God Desires All Men to be Saved

In a hundred places in Holy Scripture, God tells us that it is truly His desire to save all men. "Is it My will that a sinner should die, and not that he should be converted from his ways and live?... I live, saith the Lord God. I desire not the death of the sinner. Be converted and live." When someone wants something very much, it is said that he is dying with desire; it is a hyperbole. But God has wanted and still wants our salvation so much that He died of desire, and He suffered death to give us life. This will to save all men is therefore not an affected, superficial and apparent will in God; it is a real, effective, and beneficial will; for He provides us with all the means most proper for us to be saved. He does not give them to us so they will not obtain it; He gives them to us with a sincere will, with the intention that they may obtain their effect. And if they do not obtain it, He shows Himself afflicted and offended over it. He commands even the damned to use them in order to be saved; He exhorts them to it; He obliges them to it; and if they do not do it, they sin. Therefore, they may do it and thus be saved.

Far more, because God sees that we could not even make use of His grace without His help, He gives us other aids; and if they sometimes remain ineffective, it is our fault; for with these same aids, one may abuse them and be damned with them, and another may do right and be saved; he might even be saved with less powerful aids. Yes, it can happen that we abuse a greater grace and are damned, whereas another cooperates with a lesser grace and is saved.

Saint Augustine exclaims, "If, therefore, someone turns aside from justice, he is carried by his free will, led by his concupiscence, deceived by his own persuasion." But for those who do not understand theology, here is what I have to say to them: "God is so good that when He sees a sinner running to his ruin, He runs after him, calls him, entreats and accompanies him even to the gates of hell; what will He not do to convert him? He sends him good inspirations and holy thoughts, and if he does not profit from them, He becomes angry and indignant, He pursues him. Will He strike him? No. He beats at the air and forgives him. But the sinner is not converted yet. God sends him a mortal illness. It is certainly all over for him. No, brothers, God heals him; the sinner becomes obstinate in evil, and God in His mercy looks for another way; He gives him another year, and when that year is over, He grants him yet another."
But if the sinner still wants to cast himself into hell in spite of all that, what does God do? Does He abandon him? No. He takes him by the hand; and while he has one foot in hell and the other outside, He still preaches to him, He implored him not to abuse His graces. Now I ask you, if that man is damned, is it not true that he is damned against the Will of God and because he wants to be damned? Come and ask me now: If God wanted to damn me, then why did He create me?

Ungrateful sinner, learn today that if you are damned, it is not God who is to blame, but you and your self-will. To persuade yourself of this, go down even to the depths of the abyss, and there I will bring you one of those wretched damned souls burning in hell, so that he may explain this truth to you. Here is one now: "Tell me, who are you?" "I am a poor idolater, born in an unknown land; I never heard of heaven or hell, nor of what I am suffering now." "Poor wretch! Go away, you are not the one I am looking for." Another one is coming; there he is. "Who are you?" "I am a schismatic from the ends of Tartary; I always lived in an uncivilized state, barely knowing that there is a God." "You are not the one I want; return to hell." Here is another. "And who are you?" "I am a poor heretic from the North. I was born under the Pole and never saw either the light of the sun or the light of faith." "It is not you that I am looking for either, return to Hell." Brothers, my heart is broken upon seeing these wretches who never even knew the True Faith among the damned. Even so, know that the sentence of condemnation was pronounced against them and they were told, "Thy damnation comes from thee." They were damned because they wanted to be. They received so many aids from God to be saved! We do not know what they were, but they know them well, and now they cry out, "O Lord, Thou art just... and Thy judgments are equitable."

Brothers, you must know that the most ancient belief is the Law of God, and that we all bear it written in our hearts; that it can be learned without any teacher, and that it suffices to have the light of reason in order to know all the precepts of that Law. That is why even the barbarians hid when they committed sin, because they knew they were doing wrong; and they are damned for not having observed the natural law written in their heart: for had they observed it, God would have made a miracle rather than let them be damned; He would have sent them someone to teach them and would have given them other aids, of which they made themselves unworthy by not living in conformity with the inspirations of their own conscience, which never failed to warn them of the good they should do and the evil they should avoid. So it is their conscience that accused them at the Tribunal of God, and it tells them constantly in hell, "Thy damnation comes from thee." They do not know what to answer and are obliged to confess that they are deserving of their fate. Now if these infidels have no excuse, will there be any for a Catholic who had so many sacraments, so many sermons, so many aids at his disposal? How will he dare to say, "If God was going to damn me, then why did He create me?" How will he dare to speak in this manner, when God gives him so many aids to be saved? So let us finish confounding him.

You who are suffering in the abyss, answer me! Are there any Catholics among you? "There certainly are!" How many? Let one of them come here! "That is impossible, they are too far down, and to have them come up would turn all of hell upside down; it would be easier to stop one of them as he is falling in." So then, I am speaking to you who live in the habit of mortal sin, in hatred, in the mire of the vice of impurity, and who are getting closer to hell each day. Stop, and turn around; it is Jesus who calls you and who, with His wounds, as with so many eloquent voices, cries to you, "My son, if you are damned, you have only yourself to blame: 'Thy damnation comes from thee.' Lift up your eyes and see all the graces with which I have enriched you to insure your eternal salvation. I could have had you born in a forest in Barbary; that is what I did to many others, but I had you born in the Catholic Faith; I had you raised by such a good father, such an excellent mother, with the purest instructions and teachings. If you are damned in spite of that, whose fault will it be? Your own, My son, your own: 'Thy damnation comes from thee.'
"I could have cast you into hell after the first mortal sin you committed, without waiting for the second: I did it to so many others, but I was patient with you, I waited for you for many long years. I am still waiting for you today in penance. If you are damned in spite of all that, whose fault is it? Your own, My son, your own: "Thy damnation comes from thee." You know how many have died before your very eyes and were damned: that was a warning for you. You know how many others I set back on the right path to give you the good example. Do you remember what that excellent confessor told you? I am the one who had him say it. Did he not enjoin you to change your life, to make a good confession? I am the One who inspired him. Remember that sermon that touched your heart? I am the One who led you there. And what has happened between you and Me in the secret of your heart, ...that you can never forget.

"Those interior inspirations, that clear knowledge, that constant remorse of conscience, would you dare to deny them? All of these were so many aids of My grace, because I wanted to save you. I refused to give them to many others, and I gave them to you because I loved you tenderly. My son, My son, if I spoke to them as tenderly as I am speaking to you today, how many others souls return to the right path! And you... you turn your back on Me. Listen to what I am going to tell you, for these are My last words: You have cost Me My blood; if you want to be damned in spite of the blood I shed for you, do not blame Me, you have only yourself to accuse; and throughout all eternity, do not forget that if you are damned in spite of Me, you are damned because you want to be damned: 'Thy damnation comes from thee.' "

O my good Jesus, the very stones would split on hearing such sweet words, such tender expressions. Is there anyone here who wants to be damned, with so many graces and aids? If there is one, let him listen to me, and then let him resist if he can.

Baronius relates that after Julian the Apostate's infamous apostasy, he conceived such great hatred against Holy Baptism that day and night, he sought a way in which he might erase his own. To that purpose he had a bath of goat's blood prepared and placed himself in it, wanting this impure blood of a victim consecrated to Venus to erase the sacred character of Baptism from his soul. Such behavior seems abominable to you, but if Julian's plan had been able to succeed, it is certain that he would be suffering much less in hell.

Sinners, the advice I want to give you will no doubt seem strange to you; but if you understand it well, it is, on the contrary, inspired by tender compassion toward you. I implore you on my knees, by the blood of Christ and by the Heart of Mary, change your life, come back to the road that leads to heaven, and do all you can to belong to the little number of those who are saved. If, instead of this, you want to continue walking on the road that leads to hell, at least find a way to erase your baptism. Woe to you if you take the Holy Name of Jesus Christ and the sacred character of the Christian engraved upon your soul into hell! Your chastisement will be all the greater. So do what I advise you to do: if you do not want to convert, go this very day and ask your pastor to erase your name from the baptismal register, so that there may not remain any remembrance of your ever having been a Christian; implore your Guardian Angel to erase from his book of graces the inspirations and aids he has given you on orders from God, for woe to you if he recalls them! Tell Our Lord to take back His Faith, His Baptism, His Sacraments.

You are horror-struck at such a thought? Well then, cast yourself at the feet of Jesus Christ and say to Him, with tearful eyes and contrite heart: "Lord, I confess that up till now I have not lived as a Christian. I am not worthy to be numbered among Your elect. I recognize that I deserve to be damned; but Your mercy is great and, full of confidence in Your grace, I say to You that I want to save my soul, even if I have to sacrifice my fortune, my honor, my very life, as long as I am saved. If I have been unfaithful up to now, I repent, I deplore, I detest my infidelity, I ask You humbly to forgive me for it. Forgive me, good Jesus, and strengthen me also, that I may be saved. I ask You not for wealth, honor or prosperity; I ask you for one thing only, to save my soul."

And You, O Jesus! What do You say? O Good Shepherd, see the stray sheep who returns to You; embrace this repentant sinner, bless his sighs and tears, or rather bless these people who are so well disposed and who want nothing but their salvation. Brothers, at the feet of Our Lord, let us protest that we want to save our soul, cost what it may. Let us all say to Him with tearful eyes, "Good Jesus, I want to save my soul," O blessed tears, O blessed sighs!

Conclusion

Brothers, I want to send all of you away comforted today. So if you ask me my sentiment on the number of those who are saved, here it is: Whether there are many or few that are saved, I say that whoever wants to be saved, will be saved; and that no one can be damned if he does not want to be. And if it is true that few are saved, it is because there are few who live well. As for the rest, compare these two opinions: the first one states that the greater number of Catholics are condemned; the second one, on the contrary, pretends that the greater number of Catholics are saved. Imagine an Angel sent by God to confirm the first opinion, coming to tell you that not only are most Catholics damned, but that of all this assembly present here, one alone will be saved. If you obey the Commandments of God, if you detest the corruption of this world, if you embrace the Cross of Jesus Christ in a spirit of penance, you will be that one alone who is saved.

Now imagine the same Angel returning to you and confirming the second opinion. He tells you that not only are the greater portion of Catholics saved, but that out of all this gathering, one alone will be damned and all the others saved. If after that, you continue your usuries, your vengeances, your criminal deeds, your impurities, then you will be that one alone who is damned.

What is the use of knowing whether few or many are saved? Saint Peter says to us, "Strive by good works to make your election sure." When Saint Thomas Aquinas's sister asked him what she must do to go to heaven, he said, "You will be saved if you want to be." I say the same thing to you, and here is proof of my declaration. No one is damned unless he commits mortal sin: that is of faith. And no one commits mortal sin unless he wants to: that is an undeniable theological proposition. Therefore, no one goes to hell unless he wants to; the consequence is obvious. Does that not suffice to comfort you? Weep over past sins, make a good confession, sin no more in the future, and you will all be saved. Why torment yourself so? For it is certain that you have to commit mortal sin to go to hell, and that to commit mortal sin you must want to, and that consequently no one goes to hell unless he wants to. That is not just an opinion, it is an undeniable and very comforting truth; may God give you to understand it, and may He bless you. Amen.

About the Author: St. Leonard of Port Maurice

Preacher and ascetic writer, b. 20 Dec., 1676, at Porto Maurizio on the Riviera di Ponente; d. at the monastery of S. Bonaventura, Rome, 26 Nov., 1751. The son of Domenico Casanova and Anna Maria Benza, he joined after a brilliant course of study with the Jesuits in Rome (Collegio Romano), the so- called Riformella, an offshoot of the Reformati branch of the Franciscan Order [see FRIARS MINOR, II, B, (2)]. On 2 October, 1697, he received the habit, and after making his novitiate at Ponticelli in the Sabine mountains, he completed his studies at the principal house of the Riformella, S. Bonaventura on the Palatine at Rome. After his ordination he remained there as lector (professor), and expected to be sent on the Chinese missions. But he was soon afterwards seized with severe gastric haemorrhage, and became so ill that he was sent to his native climate of Porto Maurizio, where there was a monastery of the Franciscan Observants (1704). After four years he was restored to health, and began to preach in Porto Maurizio and the vicinity. When Cosimo III de' Medici handed over the monastery del Monte (that on San Miniato near Florence, also called Monte alle Croci) to the members of the Riformella, St. Leonard was sent hither under the auspices and by desire of Cosimo III, and began shortly to give missions to the people in Tuscany, which were marked by many extraordinary conversions and great results. His colleagues and he always practised the greatest austerities and most severe penances during these missions.......

From the Catholic Encyclopedia, 1913

 

(If you've made it this far, kind of makes you think.  Well, doesn't it?)

3rd Sunday after Pentecost

This Sunday is the 3rd Sunday after Pentecost. We should be hearing about turning into a soldier of Christ, and how to give all we have to promote the Truth. The world's bishops are doing their best to stifle the old Rite, so I'm not really sure what we will get what in regards to what we should! Or, more likely, they don't care; except to push their agenda, which will entail at least getting all the Masses on the same calendar. This will be the start of them trying to end the Mass of all ages! They don't seem to mess with all of the other Rites within the fold, just the Traditional one. Shame on them! They will answer some day for their actions, however. Just sayin'.

(This next thing is from two years ago, but I think it's pertinent still today, and especially now that the weather is warming up):

 I just this week contacted our local Bishop, concerning the 'dress' of those attending the 'new' Mass. You know, the shorts, the sun dresses, halter tops, etc. I mentioned to him that the respect due to our Lord in the tabernacle and in the Eucharist was sorely lacking, as well as being an occasion of sin to those of us who are weak. He pretty much said that he would rather have the people going to Mass instead of correcting them and maybe losing them because they got corrected. He said that the priests are in charge of this correction, even though he is the head priest in the diocese. I answered him back that as a successor of the Apostles that it was his duty to get the ball moving and instruct us as children of God and his 'spiritual children', as it were. I told him that I could NOT imagine St. Peter, if seeing someone doing something unbecoming of a Christian, fail to correct him/her. His response pretty much said that he didn't like being chastised. All I can say further is: "Good luck with that opinion when you go to the Eternal Judge at your demise." I believe that it is better to be chastised in this life instead of waiting for the Supreme Judge to decide. Anyway, moving on:

This Sunday should be about when our first Holy Father, Peter, warns us in his Epistle to be on our toes. He tells us how the devil is to be going around the world seeking souls he can destroy. Up until now, we have learned about Christ, His Heart; His being in the Holy Eucharist; how He is the Bread that has come down from heaven to nourish us. The Holy Ghost has now come to teach us what we need to know. But first, we need to be clean of heart and seek the Eternal Truth, which we need to reach our end goal, heaven. Now, with this knowledge, we are to become soldiers for Christ. From this moment, NOTHING will come easy!

As St. Jerome says:

"You are deceived if you think that a Christian can live without persecution. He suffers the greatest who lives under none. Nothing is more to be feared than too long a peace. A storm puts a man upon his guard, and obliges him to exert his utmost efforts to escape shipwreck."

GOOD SOLDIERS OF CHRIST
"A good soldier of Jesus Christ." 2 Timothy 2:3

This is quite additional to the preceding titles. A servant, a disciple, a friend, may become a soldier. But it is a new relationship. It requires peculiar qualities. It imposes peculiar duties. To be a soldier, implies exposure, contest, difficulty. To be a good soldier, implies also courage, fidelity, and success. Let me consider some of the attributes of a good soldier of Jesus Christ. He is one of the great army of the living God. He is engaged in a most important warfare. He has set up his standard toward Zion. He must press on through all opposition, to his glorious end. He will be made a conqueror through the Lord Jesus Christ, Who gives him the victory. Am I such a soldier of Christ?

1. A good soldier has made a final CHOICE of the service in which he is engaged. He has enlisted for a warfare. It is his own choice. He is not ashamed of his uniform, of his duty, of his officers, or of his cause. He glories in the stand which he has taken. He participates in every triumph. He rejoices over all its success. Thus have I enlisted for Christ. He is the great Captain of my salvation. He has a warfare on the earth, which he is carrying on to final victory. I have united with him in it. I bear his name. I am enrolled among his followers. I would not be ashamed of his cause, or of my service and duty for him. My enlistment is for actual duty. It is cheerfully made by the action of my own heart, under the guidance of his Spirit. It is recorded in his own book of remembrance. I am engaged to build up his kingdom, to gather his chosen, to bring in the vessels dedicated to his service, to maintain his authority, and to exalt the glory of his name. This is my final, faithful choice. Let me never shrink from it, or turn back in weariness from the duties which it imposes.

2. A good soldier must have true COURAGE. Ah, how important is this for me! I have many enemies to meet. My enemies are the enemies of Christ. I must continually contend if I would conquer at last. These enemies are temptations around, that would lead me away, or drive me back from my Savior. Evil propensities and habits of thought within, that would entangle and harass me. Evil men who surround me, and oppress me with their hostility to my Lord. The more faithful I am, the more my enemies will multiply, and the more earnestly they will oppose. If I am indolent and careless in my life, they will not trouble me. If they can make me a traitor, or induce me to desert my Master's cause, they will have accomplished their end. But if I strive to do my Master's will, and to follow him truly and fully, then my enemies seem more hostile, and more bitter, and more multiplied. When I would do good, evil is present with me. But what then? Why, I ought to be the more bold and the more decided as a soldier. I must fight on. There is no other path. I see my great Leader before me, and I must follow after him. Soon the contest will be over, and then the victory will be mine. I am resolved rather to displease and to forsake all others, than to forsake or deny my glorious Lord.

3. A good soldier must ENDURE HARDNESS. It is a hard life. The soldier has much to bear--sometimes very much. He must endure suffering without murmuring. His power of endurance is often the very means of his victory. The warfare in which I am engaged, may require me to bear much. It may be long and very trying. But my mind must be fixed and strengthened to bear even to the end. My great Leader, the Captain of my salvation, goes before me. He has endured the cross and despised the shame. Let me follow him to the end. I would make no terms with him for my obedience. I would go with him through all. Patiently abide his will. Resist even unto blood, striving against sin. And allow nothing to separate me from the service or love of my glorious Master and Lord. Other soldiers have freely laid down their lives upon the field. I desire to be willing to do so, if my Lord requires and appoints. Come what will come, by his strength, I am resolved to abide by him.

4. A good soldier has a confident HOPE OF TRIUMPH. He never is despondent. He fights not as uncertainly. He is saved and strengthened by hope. In all human contests there is great uncertainty. But in our warfare there is none. Our Captain has already triumphed. We follow him to the fruits of his own victory. We are sure of success by his power. This hope is an anchor to the soul. The warfare may now be very dark and discouraging. Circumstances and probabilities may be all against me. But God gives me the victory. The crown is certain. The kingdom is sure. And he appoints the darkest as well as the brightest periods of the battle. We cannot be overcome, if we stand our ground. Oh let me never flee, nor be discouraged. I would be found faithful, earnest, engaged, devoted. I have one voice to hear, and one Master to follow. I may lose all beside. It is of little consequence. Whatever can live with Christ, I shall get again in that great day. Oh let me never lose my interest in Christ himself.

5. I am a soldier of Christ. And thus I have enlisted myself for life. And with courage, endurance, and hope, I will press forward. I may not have to fight long. But I will fight faithfully. Let me rest upon his power. Let me give myself up to his care. Let me prize him even as chief among ten thousand. In his favor is life, and his loving-kindness is better than life. He will be my strength and my salvation.


We're soldiers fighting for our God,
Let trembling cowards fly–
We'll stand unshaken, firm, and fixed,
With Christ to live and die.

Let devils rage, and hell assail,
We'll fight our passage through;
Let foes unite, and friends desert,
We'll seize the crown in view.

As our beloved Abbot Gueranger states:

The miseries of this present life are the test to which God puts His soldiers; He passes judgment upon them, and classifies them, according to the degree of courage they have shown. Therefore is it, that we all have our share of suffering. The combat has commenced. God is looking on, watching how each of us comports himself. The day is not far off, when the Judge will pass sentence on the merits of each combatant, and award to each one the recompense he has won. Combat now; peace and rest and a crown, then. Happy they who, during these days of probation, have recognized the mighty hand of God in all the trials they have had, and have humbled themselves under its pressure, lovingly and confidingly! Against such Christians, who have been strong in faith, the roaring lion has not been able to prevail. They were sober, they were watchful, during this their pilgrimage. They were fully convinced of this, that every one has to suffer in the present life; they therefore never sighed and moaned, as though they were the only sufferers; they did not assume the attitude of victims, and call it resignation; but they took each trial as it came, and, without talking to every one about it, they quietly and joyously united it with the sufferings of Christ. O true Christians! you will be joyous for all eternity, when there will be made the manifestation of that eternal glory in Christ Jesus, which He will pass on to you, that you may share it with Him forever!

May God, God the Son, and God the Holy Spirit have mercy on us and strengthen us until our appointed hour. Amen
(On a side note: I'm trying to live up to my name, Miles. It just happens to mean 'soldier' in Latin! Go figure. And, my initials spelled out in Latin mean 'NOW'. I better get busier, I guess.)

Nativity of St. John the Baptist

 

This day is the feast day set aside for the nativity of St. John the Baptist. He is considered the greatest of all the prophets of the old Testament, since he actually got to see the Redeemer in Person. All the others foretold the coming of the 'Christ' and his precursor, but John saw Him and proclaimed in common words: "There He is; the one Who takes away the sins of the world." Before he said this, the Jews pretty much listened to him and accepted him. But, since he did NOT say that the Jews were to be saved only, but the whole world, they now have turned against him. Behold, Jesus now comes and makes 'all things new'.

Let's back up a few years now; back to the annunciation of St. John's conception. The angel Gabriel appears to Zachary while he is in the tabernacle (being a priest), offering incense and celebrating according to the rules of the day. When he probably snickers to the announcing of the conception of a son (since both he and his wife are old). He is struck dumb. He should know that nothing is impossible with God, and still Zachary balks. People wonder what has happened to him. In a few months time, even Mary held back her Magnificat until the infant John leapt in his mother's womb at Mary's greeting when she visited to help Elizabeth. This was an acknowledgement and announcement even then the coming of God in the persona of Jesus. Back again to St. John's birth. Nine months later, Zachary presents his new born son to the temple as was custom. In those days, sons were to be named after their dad. However, when Elizabeth is told that her son is to be Zachary, she says: "His name is to be John." They then look to Zachary, hand him something to write on since he had struck dumb, and he writes: "His name is John." Now, the vocal chords are working again, and he goes into the following canticle:


The Canticle of Zachary
Blessed be the Lord God of Israel:
because He hath visited and wrought the redemption of His people.
And hath raised up a horn of salvation to us, in the house of David His servant.
As He spoke by the mouth of His holy prophets, who are from the beginning.
Salvation from our enemies, and from the hand of all that hate us.
To perform mercy to our fathers, and to remember His holy testament.
The oath which He swore to Abraham, our father; that He would grant to us.
That being delivered from the hand of our enemies, we may serve Him without fear.
In holiness and justice before Him, all our days.
And thou child, Precursor of the Emmanuel,
shalt be called the prophet of the Most High:
for thou shalt go before the face of the Lord, to prepare His ways.
To give unto His people the knowledge of salvation, unto the remission of their sins.
Through the bowels of the mercy of our God, in which the Orient from on high hath visited us.
To enlighten them that sit in darkness, and in the shadow of death;
to direct our feet in the way of peace.


Following is the Sequence attributed to Adam of St. Victor for this date; set aside for this great Saint:

In thine honour, O Christ, the Church doth celebrate the natal day of thy Precursor and Baptist.

The King's own praise is heralded when his herald is extolled, whom richly he hath endowed with gifts of virtue, and, sublime in office, hath exalted!

Lo! Gabriel unto the hoary sire a son doth promise. He, hesitating, anon doth forfeit power of speech.

The child is born; of the new Law, of the new King, herald, trumpet, standard-bearer he! The voice before the Word, the paranymph (ceremonial assistant) before the Spouse, the morning star before the rising sun, doth go!

The mother by word, the father by writing, the child's name doth declare; forthwith is loosed from bond the mute tongue of the father.

By heavenly oracle is John foretold; and by himself yet hidden in the womb is he fore-shown.

That in an age too far advanced, an heir should be given, that one so long sterile should become a mother, oh! mystery profound! Yea, contrary indeed to the law of flesh is this conception of John; such birth as this is produced by grace, not by nature.

The virgin in her womb holds God enclosed; the enclosed to the Enclosed doth clap applause, that narrow womb within. The voice crying in the wilderness, the heralding voice of the Word, doth point our the Lamb to open view.

Burning in faith, luminous in word, and unto the true Light leading, he teacheth many thousands. He was not the Light, but yet was indeed the lamp; for Christ is Light eternal, Light enlightening all.

Clad in garment of haircloth, girt with cincture of leather, he was fed on a banquet of locusts and wild honey.

List to Christ attesting of him: None hath arisen greater than this man, of all that are born of woman. Take good heed, however, Christ here excepts himself who of flesh did Flesh accept, yet without flesh's operation.

To capital punishment, in prison, is the just man condemned; whose head the king abhorred not to present as a gift at a banquet table.

Martyr of God! guilty though we be, nor apt unto thy praise, yet, of thy clemency, deign graciously to hear us confiding in thee and praising thee.

On this thy natal day, grant to us the promised joy; nor yet may thy triumphant martyrdom delight us less.

Oh! how many mysteries do we venerate and admire in thee! By thee may Christ grant unto us to enjoy his presence. Amen.

Homily on St. John the Baptist by St. Ambrose
Divine Scripture teaches us that we should praise the lives not only of those who are publicly honored, but also the lives of their parents; in order that, as it were, the transmitted heritage of spotless purity may stand out in those whom we wish to praise. For what other intention had the holy Evangelist in this place but to glorify St. John the Baptist in his parents, as in his miracles, his manner of life, his gifts, and his sufferings? So also Anna is praised, the mother of holy Samuel; so did Isaac receive from his parents that nobility of goodness, which he bequeathed to his descendants. Therefore the priest Zachary was not only a priest, but even of the course of Abia, that is, of a house distinguished among the noble families.

And his wife, says he, was of the daughters of Aaron. Therefore the nobility of St. John was inherited not only from his parents, but also from ancestors not distinguished by worldly power, but by a venerable religious succession. For it was fitting that the forerunner of Christ should have such ancestors; that it might be evident that the preaching of faith in the coming of the Lord was not a gift suddenly received, but one inherited from his ancestors, and implanted in him by the very law of nature. And they were, says he, both just before God, walking blamelessly in all the commandments and ordinances of the Lord. What do they make of this who, to show some excuse for their own sins, think that man cannot live without sinning often; and make use of the verse, which is written in Job; No man is pure from sin even though his life on earth be but for one day?

We must answer such persons, first by asking what they mean by a man without sin: whether he is a man who has never sinned, or one who has stopped sinning. For if, by a man without sin, they mean one who has never sinned, I agree with them. For all have sinned, and are without the glory of God. But if they deny that he who has amended his old fault, and has changed his way of life, in order to refrain from sin, cannot keep from sins, I cannot concur in their opinion, since we read that: The Lord so loved the Church, that he might present it to himself a glorious one, not having spot or wrinkle or any such thing: but that it should be holy and without blemish.




St. John the Baptist, pray for us, that we may know Christ when He comes.



Hi Kris. I have a question for you. When Herod demanded that babies under the age to be killed, and the holy Family left for Egypt, I'm wondering if the family of St. John had to leave also, or were they in another part of the territory. Just wondering, Jon


Interesting question. We have only tradition to tell us that Elizabeth fled with baby John the Baptist (and some say Zacharias too) further up into the hills a short distance from Ayn Karim, the village where they lived. She called out to God for help, and an opening appeared in a rock cliff, and she was able to get through it with John and hide there until Herod's soldiers were done.

The place is called the pietra del nascondimento, the "stone in which John was concealed, and it's a minor tourist site today because there's a nice church built over this spot, over the "cleft" in a rock. It's the Church of the Visitation.


No reason not to believe this is the place where John the Baptist was hid as a baby.