Archive for the ‘saint’ Category

Padre Pio and Holy Angels

Sunday, January 29th, 2012

In an address to American pilgrims on October 3, 1958, Pope Pius XII spoke eloquently of the holy angels and said, “The angels are glorious, pure and splendid. They have been given to us as companions along the way of life. They have the task of watching over you all, so that you do not stray away from Christ, your Lord.”

Pope John Paul II emphasized the important role of angels when he gave six General Audiences in Rome from July 9 to August 20, 1986 entitled “Angels Participate in the History of Salvation.” In his catechesis on the holy angels, Pope John Paul II expressed the hope that all people would come to the realization of the reality of angels. In January of 2009, Pope Benedict XVI stated, “In the face of the challenges of our times and the tribulations which every individual experiences in his life, it is salutary to recall the powerful help and solicitous guidance of the holy angels who work together for the benefit of us all.”

Among the angelic beings, the role of the guardian angel is one of great importance. The Church teaches that the special work of the guardian angel is to guide an individual on his journey toward God and to protect him from harm during his earthly pilgrimage. The Church celebrates the feast of the Guardian Angels each year on October 2.

Padre Pio had an especially tender love and devotion for his guardian angel. From the time that he was five years old, he was able to see and converse with his guardian angel. In his childlike simplicity, he assumed that everyone had the same experience. Enjoying an intimate friendship with his angel, Padre Pio referred to him as the “companion of my childhood.” The loving relationship continued throughout Padre Pio’s life. For Padre Pio, his angel was his support, his protector, his teacher, his brother, and his friend. At times, Padre Pio’s guardian angel acted as his secretary as well as his heavenly “postman” carrying messages to his spiritual children.

Padre Pio’s guardian angel awakened him in the morning, and together they would join in prayer and praise to God. Padre Pio wrote to Father Agostino:

“Again at night when I close my eyes, the veil is lifted and I see Paradise open up before me; and gladdened by this vision I sleep with a smile of sweet beatitude on my lips and a perfectly tranquil countenance, waiting for the little companion of my childhood to come to waken me, so that we may sing together the morning praises to the Beloved of our hearts.” (Letters 1)

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Church’s narrative on St. Francis of Assisi

Tuesday, October 4th, 2011

Francis was born at Assisi in Umbria, and, after his father’s example, followed from his youth a mercantile career. One day, contrary to his custom, he repulsed a poor man who begged an alms of him for Christ’s sake; but, immediately repenting of what he had done, he bestowed a large bounty upon the beggar, and at the same time made a promise to God, never to refuse an alms to any one that asked him. After this he fell into a serious illness; and on his recovery, devoted himself more eagerly than ever to works of charity, making such rapid progress in this virtue, that, desirous of attaining evangelical perfection, he gave all he had to the poor. His father, angered at his proceedings, brought Francis before the bishop of Assisi, that, in his presence, he might formally renounce all claim to his patrimony. The saint gave up all to his father, even stripping off his garments, that he might, he said, for the future, have more right to say: Our Father who art in Heaven.

After hear one day this passage of the Gospel: Do not possess gold nor silver, nor money in your purses; nor scrip for your journey, nor two coats, nor shoes, he took it for his rule of life, laid aside his shoes and kept but one tunic. He gathered together twelve disciples and founded the Order of Minors. In the year of our salvation 1209 he went to Rome, to obtain the confirmation of his rule and Order from the apostolic See. Pope Innocent III at first refused to see him; but having in sleep beheld the man he had repulsed supporting with his shoulders the Lateran basilica which was threatening to fall, he had him sought out and brought to him; and receiving him kindly confirmed the whole system of his institute. Francis then sent his brethren into every part of the world to preach the Gospel. He himself, desirous of an opportunity of martyrdom, sailed into Syria; but the Soldan treated him most kindly; so that, unable to gain his end, he returned into Italy.

He built many convents of his Order; and then retired into solitude on Mount Alvernia; where he fasted forty days in honour of the Archangel St. Michael. On the feast of the Exaltation of the holy Cross, he had a vision of a seraph bearing between his wings the figure of the Crucified, who impressed the sacred stigmata on his hands and feet and side. St. Bonaventure says he heard Pope Alexander IV, while preaching, relate how he had himself seen thse wounds. These signs of Christ’s exceeding love for his servant excited universal wonder and admiration. Two years later, Francis grew very ill, and was carried, at his own request, into the church of St. Mary of the angels; that he might give up his mortal life to God, in the very place where he had commenced his life of grace. There, after exhorting the brethren to poverty and patience, and the preservation of the faith of the holy Roman Church, he said the psalm: I cried to the Lord with my voice. When he reached the verse: The just wait for me, until thou reward me, he breathed forth his soul, on the fourth of the Nones of October. He was renowned for miracles; and Pope Gregory IX enrolled him among the saints.

-from The Liturgical Year by Abbot Gueranger, O.S.B.

personal Antichrist as taught by the saints

Sunday, July 24th, 2011

St. Paul says of “the man of sin,” “the son of perdition, who opposeth, and is lifted up above all that is called God, or that is worshipped; so that he sitteth in the temple of God showing himself as if he were God.” (2 Thessalonians 2:4) These words are interpreted by the Fathers to mean that he will claim divine honours, and that in the Temple of Jerusalem (my comment– even in the Catholic Church). St. Irenaeus says that “Antichrist being an apostate and a robber, will claim to be adorned as God,” and “that he will endeavor to show himself off as God.” Lactantius, that “he will call himself God.” The writer under the name of St. Ambrose says, “He will affirm himself to be God.” St. Jerome, “He will call himself God, and claim to be worshipped by all.” St. John Chrysostom, “He will profess himself to be the God of all, and call himself and show himself off as God.” So also Theodoret, Theophylact, Ecumenius, St. Anselm, and many others.

Suarez, in explaining this passage, says;

It is likely that Antichrist will in no way believe himself what he will teach and compel others to believe. For though in the beginning he may persuade the Jews that he is the Messias and is sent from God, and may pretend to believe that the law of Moses is true and to be observed, yet he will do all this in dissimulation, to deceive them and to obtain supreme power. For afterwards he will reject the law of Moses, and will deny the true God who gave it. For which reason many believe that he will craftily destroy idolatry in order to deceive the Jews.

How great his perfidy will be, and what he will really believe concerning God, we cannot conjecture. But it is likely that he will be an atheist, and will deny both reward and punishment in another life, and will venerate only the preternatural being from whom he has learned the art of deceit and acquired his riches, by which wealth he will obtain supreme power.

“The Pope and the Antichrist”, Cardinal Manning, p. 31-32.

The vision and knowledge of God

Saturday, June 25th, 2011

The vision and the knowledge of God are sufficient for the complete and perfect happiness of man; the knowledge he will have of contingent beings, and of visible, eternal nature is the accompaniment and accidental part of his happiness.

St. Thomas explains this truth to us with his incomparable vigor of reasoning:

All knowledge by which the created spirit is perfected is ordained to the knowledge of God as its end. Hence it follows that he who sees the essence of God has his spirit raised to the highest perfection, and does not become more perfect by seeing objects that are not God; unless, however, the objects contribute to make him see God more fully. On the same subject, St. Augustine says, in Book V of his Confessions, “Unhappy is the man who knows all created things and is ignorant of You, O Supreme Truth. Happy, on the other hand, is he who knows You, even if he should know nothing of any created thing. He who knows both You and every being in the universe is not thereby happier; but he is happy, solely because he knows You.”

Nevertheless, the sight of the divine essence will not absorb the saints so much as to make them forget the external marvels of the visible world, or prevent their relationship with the other elect. In this life, when we concentrate one of our faculties upon an object, our other faculties are left weak and inactive; but the vision of God, far from paralyzing the exercise of our intellectual and sensitive powers, will increase a hundredfold their energy and penetration. Thus God-made-man saw clearly the divine essence, and yet conversed familiarly with men, sat at their table and freely adopted all the habits of ordinary life. The angels, confirmed in grace, enjoy perfect bliss, and unceasingly see the face of their Father, who is in heaven. Nevertheless, they dispose and coordinate the material elements, preside over the movement of the stars, and are not distracted from the presence of God when they lend us their assistance during our pilgrimage, or when they enlighten us with their inspirations.

Father Charles Arminjon, The End of the Present World And The Mysteries of the Future Life, p. 223-224.

St. Bernard’s standard of judging a real pope amidst anti-popes

Friday, June 24th, 2011

St. Bernard: “The life and character of our Pope Innocent are above any attack, even of his rival: while the other’s are not safe even from his friends. In the second place, if you compare the elections, that of our candidate at once has the advantage over the other as being purer in motive, more regular in form, and earlier in time. The last point is out of all doubt; the other two are proved by the merit and the dignity of the electors. You will find, if I mistake not, that this election was made by the more discreet part of those to whom the election of the Supreme Pontiff belongs. There were cardinals, bishops, and priests, in sufficient number, to make a valid election. The consecration was performed by the bishop of Ostia, to whom that function specifically belongs.”

 

St. Peter Chrysologus on prayer, fasting, and mercy

Thursday, April 14th, 2011

“There are three things, my brethren, by which faith stands firm, devotion remains constant, and virtue endures. They are prayer, fasting and mercy. Prayer knocks at the door, fasting obtains, mercy receives. Prayer, mercy and fasting: these three are one, and they give life to each other.”

“Fasting is the soul of prayer; mercy is the lifeblood of fasting. Let no one try to separate them; they cannot be separated. If you have only one of them or not all together, you have nothing. So if you pray, fast; if you fast, show mercy; if you want your petition to be heard, hear the petition of others. If you do not close your ear to others you open God’s ear to yourself. When you fast, see the fasting of others. If you want God to know that you are hungry, know that another is hungry. If you hope for mercy, show mercy. If you look for kindness, show kindness. If you want to receive, give. If you ask for yourself what you deny to others, your asking is a mockery.”

“Let this be the pattern for all people when they practice mercy: show mercy to others in the same way, with the same generosity, with the same promptness, as you want others to show mercy to you.”

“Therefore, let prayer, mercy and fasting be one single plea to God on our behalf, one speech in our defense, and a threefold united prayer in our favor.”

“Let us use fasting to make up for what we have lost by despising others. Let us offer our souls in sacrifice by means of fasting. There is nothing more pleasing than we can offer to God, as the psalmist said in prophecy. A sacrifice to God is a broken spirit; God does not despise a bruised and humbled heart.”

“Offer your soul to God, make him an oblation of your fasting, so that your soul may be a pure offering, a holy sacrifice, a living victim, remaining your own and at the same time made over to God. Whoever fails to give this to God will not be excused, for if you are to give him yourself you are never without the means of giving.”

“To make these acceptable, mercy must be added. Fasting bears no fruit unless it is watered by mercy. Fasting dries up when mercy dries up. Mercy is to fasting as rain is to the earth. However much you may cultivate your heart, clear the soul of your nature, root our vices, sow virtues, if you do not release the springs of mercy, your fasting will bear no fruit.”

“When you fast, if your mercy is thin your harvest will be thin; when you fast, what you pour out in mercy overflows into your barn. Therefore, do not lose by saving, but gathering by scattering. Give to the poor, and you give to yourself. You will not be allowed to keep what you have refused to give to others.”

the world is everything- God, nothing!

Sunday, March 20th, 2011

If people would do for God what they do for the world, my dear people, what a great number of Christians would go to Heaven! But if you, dear children, had to pass three or four hours praying in a church, as you pass them at a dance or in a cabaret, how heavily the time would press upon you! If you had to go to a great many different places in order to hear a sermon, as you go for your pastimes or to satisfy your avarice and greed, what pretexts there would be, and how many detours would be taken to avoid going at all. But nothing is too much trouble when done for the world. What is more, people are not afraid of losing either God or their souls or Heaven. With what good reason did Jesus Christ, my dear people, say that the children of this world are more zealous in serving their master, the world, than the children of light are in serving theirs, who is God. To our shame, we must admit that people fear neither expense, nor even going into debt, when it is a matter of satisfying their pleasures, but if some poor person asks them for help, they have nothing at all. This is true of so many: they have everything for the world and nothing at all for God because to them, the world is everything and God is nothing.

St. John Vianney

a story of St. Vincent Ferrer, part 3

Monday, February 7th, 2011

“You are that angel,” replied the woman, “truly you are.”

In order, to place this marvelous testimony between two miracles, the saint spoke to her again, “Do you prefer to remain alive, or do you wish to die once more?”

“I should willingly live,” said the woman.

“Live then.”

In fact, she lived many years longer, a living witness, says one historian, of an astounding prodigy, and of the highest mission ever entrusted to man.

We shall not discuss the authenticity of this story. It has raised doubts among certain hagiographers, and the circumstances surrounding it have given rise to criticism and debate. In defense of our opinion, it suffices to say that the Church has not condemned it, since, in the bull of canonization of the saint, it is said, “He had the words of the eternal gospel to proclaim, as the angel flying through the midst of heaven, the kingdom of God, to every tongue, tribe, and nation, and to show the proximity of the last judgment.”

However, it is more than five hundred years since this event happened, and the last judgment announced by the wonder-worker of the fourteenth century has not take place. Are we to conclude that the saint was misled, and that the miracle of this resurrection, attested by serious, trustworthy witnesses, recalled and handed down in sculpture and painting, must be assigned to the realm of legend, and held to be an allegory, a mere invention?

St. Vincent Ferrer spoke in the same way as holy Doctors had done before him, and as the majority of great apostolic men have done after him…

“The End of the Present World and the Mysteries of the Future Life” by Father Charles Arminjon

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a story of St. Vincent Ferrer, part 2

Tuesday, February 1st, 2011

At these strange words, an indescribable murmur broke out amidst the assembly. There were shouts of “Madness!” “Bragging!” “Impiety!”

The messenger of God paused, gazing at the sky in a kind of rapture or ecstasy,; then, he continued and, raising his voice, cried out again, “I am the angel of the Apocalypse, the angel of the judgment.” The agitation and murmuring reach its height. “Calm yourselves, “said the saint. “Do not take scandal at my words. You will see with your own eyes that I am what I say. Go to the gate of St. Paul, at the end of the city, and you will find a dead woman. Bring her to me, and I shall raise her to life, as proof of what St. John said of me.”

Once more, shouts and an even greater protest greeted this proposal. Nevertheless, a few men decided to go to the gate indicated. There, they did indeed find a dead woman, took her up, and laid her amidst the assembly.

The apostle, who did not for a moment leave the elevated spot from which he was preaching, said, “Woman, in the name of God, I command you to rise.” The dead woman immediately rose, wrapped in her shroud, cast off the winding-sheet that covered her face, and showed herself full of life, in the middle of the assembly. Vincent then added, “For the honor of God and the salvation of all these people, say, now that you can speak, whether I am really the angel of the Apocalypse, entrusted with proclaiming to all the approach of the last judgment.”

“The End of the Present World and the Mysteries of the Future Life” by Father Charles Arminjon

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AUGUSTINE AND EVOLUTION

Sunday, January 30th, 2011

PREFACE

Evolution, as understood today, is at the utmost little more than a hundred years old. How then can St. Augustine, who lived so many centuries ago, be called an Evolutionist? Certainly no one pretends that the Holy Doctor held or taught Evolution in any modern form. What is assumed is that his doctrine of creation finds its logical consequence in Evolution.

The question is purely domestic. It is raised by Catholics who wish to go a certain distance with the modern Evolutionist, yet perceive that a large number of theologians and teachers hold that the wish can be followed only at the sacrifice of a Catholic teaching and divine revelation. To justify themselves and to bring the more timid to their way of thinking they are eager to draw to their support the great doctors of the Church, and especially him who devoted himself to the interpretation of the scriptural account of creation in the literal sense.

The matter is abstruse enough to prevent many from investigating it. Nevertheless, the affirmation is made and repeated. It is then accepted under the impression that someone must have gone into the question thoroughly. With all due respect to those making the assertion, we have come to doubt the thoroughness of the work.

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