Archive for the ‘meditation’ Category

The Eucharistic Miracle of Lanciano

Saturday, January 29th, 2011

The Miracle of Lanciano is officially recognized by the Catholic Church as a true Eucharistic Miracle. It was the first and greatest Eucharistic Miracle of the Catholic Church.

This wondrous Event took place in the 8th century A.D. in the little Church of St. Legontian in Lanciano, Italy, as a divine response to a Basilian monk’s doubt about Jesus’ Real Presence in the Eucharist.

During Holy Mass, after the two-fold consecration, the host was changed into Heart Tissue Flesh and the Wine was changed into Actual Blood, which coagulated into five globules, irregular and differing in shape and size.

possible date(s) for the Warning and Miracle (Garabandal)

Friday, January 21st, 2011

Will we soon to witness the prophesied Warning and Miracle?

As one person puts it:

“There is a line up of dates in 2012 that would seem to be right for the Great Miracle at Garabandal. The Feast of St. Hermenegild on April 13 will land on a Friday, so that its vigil will occur on a Thursday. The Feast of St. Hermenegild is one of those events in the liturgical calendar whose observance actually begins with the Early Vespers of the previous day, that is, in the late afternoon. Therefore, by 8:30 P.M. on Thursday, 12 April, 2012, all the criteria that are required for the Great Miracle would be in place, as far as I know. It seems that nobody besides our group is looking at the vigils of these feasts in connect with the Great Miracle, but in order for the event to take place at night, its coinciding with the vigil of a “Saint of the Eucharist” makes sense. One reason why nobody else is thinking about the vigils and the old Roman Breviary, which describes which feasts are begun on the previous evening, is because the conciliar church of antichrist has done away with nearly all the vigils.”

“In any case, if the Great Miracle were to occur on 12 April 2012, then the Warning could happen anytime after 12 April 2011.”

(Giuffre, 2011)

Repent! Repent! Repent!

Jesus Christ’ miraculous power

Tuesday, November 16th, 2010

Of one more perfection of the soul of Christ a few words must be written, namely, his miraculous power. It is a commonplace with the Fathers to speak of the humanity of Christ as the “organ,” or the instrument, of his divinity. The principle author of miracles, evidently, is God, who alone is able by his omnipotence to supersede the forces of nature. But history attests that on many occasions God has used instruments to bring about these marvels, either to authenticate a message to mankind or to manifest the sanctity of the miracle-worker. Greatest of all wonder-workers, however, is Christ, both by reason of the number of his miracles and their extraordinary and varied character, and by reason of the permanence of this miraculous power in his human nature. I say that this power was habitual in him, not in the sense that it was a property of his human nature but that, unlike others whom God has from time to time used as the instruments of his omnipotence, Christ was able, in virtue of the power constantly communicated to his human nature by God, to work a miracle whenever he wished. (1) Cf. Matt. viii 2-3. The permanence of this miraculous power in Christ is compared by some theologians to the habitual power of consecrating the Eucharist possessed by the priest.

As to its extent St. Thomas thus expresses the traditional view: “He had power to bring about any miraculous change which might be directed to the end of the Incarnation, which is to renew all things in heaven or on earth.” (2) S. Theol. III, Q. 13, art. 2 To this miraculous power also belongs the complete control that Christ possessed over his own life. He died because he willed to die; not only in the sense that he offered himself voluntarily to his executioners, but that, even when his physical weakness had reached the stage at which naturally he must have died, he was able, had he so willed, to keep himself in life. “I lay down my life that I may take it again. No man taketh it away from me; but I lay it down of myself, and I have power to take it up again” (John x 17-18). Hence also Christ as man was the (instrumental) cause of his own resurrection, although its principal author was his divinity. Thus we read in the Scriptures both that God raised Christ from the dead (e.g. I Cor. xv 15) and also that Christ raised himself (John ii 19).

The Teaching of the Catholic Church, p. 397-398.

we were born twice

Friday, November 12th, 2010

Wonderful as this story sounds, it is also true, for God Himself has revealed it. Thus in the Gospel of St. John the Holy Spirit tells us that Jesus came into the world to give to those who believe in Him “the power of becoming sons of God.”

One evening when Nicodemus came to Jesus to talk with Him about the kingdom of God, Jesus said to him, “Amen, amen, I say to thee, unless a man be born again, he cannot see the kingdom of God.” Nicodemus was puzzled and asked, “How can a man be born when he is old?” And Jesus answered, “Amen, amen, I say to thee, unless a man be born again of water and the Spirit, he cannot enter into the kingdom of God.” Unlike Nicodemus, we know that Jesus was speaking of Baptism. For it is through Baptism that we are “born again of water and the Spirit.” At the moment the water of Baptism is poured over our body, the Holy Spirit comes into our soul, takes away our sins, and gives us a new and heavenly life. This life is a real and actual sharing in God’s own life, the very life which God has in Himself from all eternity. And since we now have a new life which we did not have before our Baptism, we can truly say that we were born twice: first of our parents, and then of God; first for the world, in a natural way, and then for heaven, in a spiritual or supernatural way. People who have not been baptized are not children of God but are just plain human beings with no right to heaven.

The loveliest story the world has ever heard is the story of the birth of Jesus in Bethlehem. The tender beauty of the Christmas story proceeds from the fact that before Jesus was born of Mary He had already been born of God the Father from all eternity and was therefore the eternal Son of God. And to think that through the grace of Baptism each one of us has been made to share, in some small measure at least, in the sublime dignity of the Son of God by being born of God! What a wonderful privilege! This does not mean, of course, that we are or ever could be equal to Jesus. For He is the natural Son of God, while we are God’s adopted children; He is true God, while we are and always shall be only human. Our sharing in God’s life through sanctifying grace makes our souls like God, but it does not change us into God or make us equal to him.

God In Me by Matthew M. Swizdor O.F.M. Conv., p. 4-5.

God with us

Thursday, November 11th, 2010

Christianity has been defined as the religion of the Fatherhood of God; and, properly understood, the definition is perhaps as good as any that could be given. Even a superficial reading of the Gospels leaves the predominant impression that God is the Father; and St. John himself seems to regard this as a suitable summing up of the Christian revelation when he says, “No man hath seen God at any time. The only-begotten Son who is in the bosom of the Father, he hath declared him.”

But the definition is one which needs explanation. An entirely inadequate conception of Christianity would restrict the revelation of Christ to the bare statement that God is the provident Father of all his creatures, and in particular that he has a special care for the human race. If this were so then Christ would have added little to what was already common knowledge among the Patriarchs of the Old Testament, or indeed to what the human reason is able, even without revelation, to discern. The Jews, who knew their Scriptures well, could have found in any one page of their sacred books abundant evidence of the providential care of God for the chosen people of Israel, and the author of the Book of Wisdom speaks clearly enough of the wisdom of God that “reacheth from end to end mightily and ordereth all things sweetly, ordering all things in measure and number and weight”; for “he made the little and the great, and he hath equally care of all.” But the revelation of Christ concerning the Fatherhood of God is a mystery “which in other generations was not known to the sons of men”; it had been “hidden from eternity in God, who created all things”;  it is a “wisdom which is hidden, which God ordained before the world, unto our glory.” Hence when St. Peter made his profession of faith in Christ, saying: “Thou art the Christ, the Son of the living God, ” Christ answered him: “Blessed art thou, Simon Bar-Jona, because flesh and blood hath not revealed it to thee, but my Father who is in heaven.” Thus the apparently simple statement, that God is the Father, has a meaning unspeakably profound. Let us try, with all reverence, to penetrate it.

Jesus Christ, God and Man. The Teaching of the Catholic Church, p. 361-362

the immortality of the damned

Monday, November 8th, 2010

The wicked will indeed be incorruptible and immortal after the resurrection. But what a bitter and terrible immortality! To borrow a thought from the Bible, they “will seek death and will not find it; and they will long to die and death will flee from them.” Only one death will they be able to find– one which they shall never be able to escape– the eternal, living death of hell, “where their worm dies not, and the fire is not quenched, ” where their worm dies not, and the fire is not quenched,” where “they will be tormented day and night forever and ever.” The immortality of the wicked, therefore, cannot be considered on a par with that of the just. It is rather a state of eternal dying and destruction which can never come to an end or be completed. St. John very appropriately calls it “the second death.” And Jesus says of it, “Be afraid of him [i.e. God] who is able to destroy both soul and body in hell.”

Other Qualities

Instead of the wondrous spiritual qualities of the bodies of the just, instead of their gracefulness, lightness, power, and exemption from the laws of matter, the bodies of the wicked will be burdened with the opposite qualities. Their bodies will not only be a great burden to them, but the hopelessness of their state will make the burden greater. We know that even in this life when a person becomes mentally depressed, or loses hope or interest in life, he begins to suffer from emotional fatigue. He becomes listless and is always tired, while life itself becomes so great a burden that he may even entertain thoughts of self-destruction. How great, then, must this burden be in the utter hopelessness of hell, and how the bodies of the damned must weigh down their wretched spirits! Since such souls chose to be subject during their earthly life to the things of the flesh, their spirits must now be burdened and oppressed by the very flesh they sinfully loved and served.

God In Me, Matthew M. Swizdor O.F.M. Conv., p. 145-146.

on the wicked and fallen men on Judgment Day

Saturday, November 6th, 2010

The Resurrection of the Wicked

Not every seed dropped into the soil grows into a plant, for some seeds rot or are eaten by pests. Nor does every caterpillar change into a butterfly. Many, for example, are paralyzed by the poisonous sting of wasps, which then carry away their limp bodies to become the living food of future wasps. The ichneumon fly, in fact, pierces the body of the poor caterpillar and there lays its eggs. When the eggs hatch, the caterpillar becomes the host of tiny “worms” which devour its living flesh as they grow. Though the poor caterpillar remains alive during most of this time, it leads a wretched, sickly existence which should be called a living death rather than life.

So, too, though all men will rise from the dead, some will not rise unto everlasting life but unto everlasting death and destruction. These are the eternally damned in whom the beautiful dream of the resurrection never comes true as in the blessed, but changes into an everlasting nightmare of pain, remorse, and despair in hell.

The Glow of Hell-Fire Instead of Glory

Vice disfigures the face as well as the soul, even in this life. A thug is often known at a glance. Vice and corruption will be even more evident in the resurrected bodies of the wicked. The ugliness of sin disfiguring their souls will show through their bodies in all its hideousness, while the eerie glow of hell-fire, permeating their bodies, will give them a frightful appearance. We do not know what effect the curse of an angry God and the disgrace of damnation will have upon them, but it will certainly be indelibly graven in their wretched souls and agonized faces.

God In Me, Matthew M. Swizdor O.F.M. Conv., p. 144-145.

“Friends of the Cross”: on suffering

Wednesday, November 3rd, 2010

by St. Louis de Montfort

These sins of ours must be punished either here or hereafter. If they are punished in this world, they will not be punished in the world to come.

Do we think of this, my dear Brothers and Sisters, when we have some trial to undergo here below?

Blessed indeed are we who have the privilege of exchanging an eternal and fruitless penalty for a temporary and meritorious suffering, just by patiently carrying our cross. What debts we still have to pay! How many sins we have committed which, despite a sincere confession and heartfelt contrition, will have to be atoned for in Purgatory… simply because in this world we were satisfied with a few insignificant penances! Let us settle our debts with good grace here below in cheerfully bearing our crosses, for in the world to come everything must be expiated, even the idle word (Matt. 12: 36) and even to the last farthing.

Qualities of the Gloriously Resurrected Bodies, continued

Tuesday, November 2nd, 2010

2. Glory

A person’s face is like a little window through which we can see something of his soul. His face reflects whether he be good or evil, kind or cruel, happy or sad, calm or disturbed by passion. This will be true in a much more excellent way in the resurrected bodies of the just. For, since their bodies will be more spiritual, the resplendent beauty of their souls as sons of God will shine through, glorifying them with its splendor. Our Lord tells us that “the just will shine forth like the sun in the kingdom of their Father.” No doubt, their bodies will be like that of our Lord when He was transfigured on the mountain in the presence of three of His Apostles, and “His face shone as the sun, and His garments became white as snow.”

The prophet Daniel says that the resurrected just “shall shine as the brightness of the firmament” and “as stars for all eternity.”  All stars, however, do not shine with equal brilliance, “for star differs from star in glory.” So, too, not all the saints will be the same in glory and beauty, but each will have a glory of his own, depending on the merits of his earthly life.

3. Agility

A caterpillar is weak and heavy, clumsy and slow. It must ever stay close to the ground and can never crawl very far from the place of its birth. But a butterfly is swift and graceful, light and strong. It can soar high above the earth and fly perhaps for long distances.

In this world, our bodies, being subject to all the laws of matter, are also slow, clumsy, heavy, and weak. Our fastest airplanes must, to an ever greater extent, be controlled electronically, simply because our senses, our minds, and our muscles are too slow and too clumsy for the job. Compared even to the lowly ant, our bodies, in proportion to their weight, are very weak indeed. And like all material things, they are bound to the earth by the relentless force of gravity, as if by powerful elastic bands, so that the farther we get away from the earth, the faster and harder we must return, perhaps even at the cost of bruises and broken bones. This continuous pull of gravity, which we may call weight, makes it hard for us to work, to climb, or even to sit or lie for any length of time. And the effort to overcome gravity, friction and the inertia of matter, makes us tire very quickly.

Our glorified bodies, however, will be beyond the laws of material things. Like our Lord’s body at His ascension, they will be free of the heavy bonds of gravity, and will thus be completely weightless. This, plus their superior strength, will enable them to move about and do things with great ease without ever getting tired. And being more spiritual, they will be gifted with a great agility, which will enable them to act with the swiftness and nimbleness of a spirit.

4. Freedom from Pain and Death

Caterpillars have many enemies. They live in constant danger of being poisoned, of being killed by birds, wasps, and certain insects, or of being stepped on and crushed to death as they crawl about helplessly on the ground. Little wonder that comparatively few caterpillars ever become butterflies. Once they do become butterflies, however, they are much safer, for they can avoid their enemies more easily. Thus the butterfly is in a sense further from pain and death than the caterpillar.

Our present life is very much like that of the poor caterpillar. We suffer from disease and accidents, from heat and cold, from hunger, thirst, and many kinds of pain, mental as well as physical; while the threat of death always hangs over us. But the gloriously resurrected bodies of the just shall “neither hunger nor thirst,” nor suffer from heat or cold. “And death shall be no more; neither shall there be mourning, nor crying, nor pain any more,” for “God will wipe away every tear from their eyes.” Our bodies, reunited perfectly and indissolubly with our immortal souls, will share in the incorporation and immortality of our souls.

Qualities of Gloriously Resurrected Bodies

Monday, November 1st, 2010

on All Saints Day

God In Me, Matthew M. Swizdor O.F.M. Conv., p. 140-141.

1. Subtility– “A Spiritual Body”

A flower can delight the eye with its form and color, or the nose with its fragrance. It can bring joy and inspiration to the heart, a smile to the lips, or perhaps a tear to the eye. Like a heavenly tonic, it can soothe the mind and ease the soul. A flower thus has certain marvelous powers for good which it did not have when but a tiny seed in the palm of one’s hand. In a sense we can say that it is thus closer to the spiritual than when it was but a mere seed. The same is true of a butterfly. It has the power to delight and to inspire which it certainly did not have as a caterpillar. Its transformation in the chrysalis has given it a certain power over the mind and heart of man. Though it is still completely material, we can say that, in a sense, it too is closer to the spiritual than when it was a caterpillar.

The wonderful transformation which our bodies will undergo at the resurrection will be far more excellent than that of a seed changing into a flower or a caterpillar into a butterfly. St. Paul says that our gloriously resurrected bodies shall be “spiritual” bodies. This means that, though still the same material bodies we now have, they shall nevertheless be so transformed by the power of God, and endowed with such marvelous gifts and powers, and be so completely subject to the soul, that, like our Lord’s body after His resurrection, they shall be more like spirit than matter. Like Him, we shall be able to pass through closed doors and brick walls and any thickness of earth and stone as though they did not exist. No better words could be found to describe this wonderful transformation than the words of Jesus Himself when He said that those who shall be found worthy of the world to come “and of the resurrection from the dead,” shall be “as angels of God in heaven.”

to be continued…