Sunday, August 16, 2015 - Litany Lane Blog:
Parable, Proverbs 9:1-6, Psalms 34:2-3, 10-15, John 6:51-58 , Pope Francis's Catchesis, Hymn of the Week - Ave Maria, Our Lady of Medjugorje's Monthly Message, Feast of the Assumption, Church of the Sepulchre of Saint Mary Jerusalem, Mystical City of God Book 4 Chapter 1 & 2 Marriage of Joseph and Mary , Catholic Catechism - The Profession of Faith Chapter 3 Article 9, Paragraph 1 - I Believe In Holy Catholic Church, RECHARGE: Heaven Speaks to Young Adults
"Where there is a Will, With God, There is a Way", "There is always a ray of sunshine amongst the darkest Clouds, the name of that ray is Jesus" ~ Zarya Parx 2014
The world begins and ends everyday for someone. We are all human. We all experience birth, life and death. We all have flaws but we also all have the gift of knowledge, reason and free will, make the most of these gifts. Life on earth is a stepping stone to our eternal home in Heaven. The Seven Gifts of the Holy Spirit: wisdom, understanding, wonder and awe (fear of the Lord) , counsel, knowledge, fortitude, and piety (reverence) and shun the seven Deadly sins: wrath, greed, sloth, pride, lust, envy, and gluttony...Its your choice whether to embrace the Gifts of the Holy Spirit rising towards eternal light or succumb to the Seven deadly sins and lost to eternal darkness. Material items, though needed for sustenance and survival on earth are of earthly value only. The only thing that passes from this earth to the Darkness, Purgatory or Heaven is our Soul...it's God's perpetual gift to us...Embrace it, treasure it, nurture it, protect it...~ Zarya Parx 2013
"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012
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Prayers for Today: 20th Sunday in Ordinary Time
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Hymn of the Week
composed by Franz Schubert in 1825 as part of his Opus 52
**Copyright Disclaimer - Under Section 107 of the Copyright Act of 1976, allowance is made for purposes such as criticism, comment, news reporting, teaching, scholarship, and research under the term "fair use", which is a use permitted by copyright statute that might otherwise be infringing. Non-profit, educational, and personal use also tips the balance in favor of fair use.
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Our Lady of Medjugorje Monthly Messages
August 2, 2015 message form our Lady of Medjugorje:
Dear children,
I, as a mother who loves her children, see how difficult the time in which you live is. I see your suffering, but you need to know that you are not alone. My Son is with you. He is everywhere. He is invisible, but you can see Him if you live Him. He is the light which illuminates your soul and gives you peace. He is the Church which you need to love and to always pray and fight for - but not only with words, instead with acts of love. My children, bring it about for everyone to come to know my Son, bring it about that He may be loved, because the truth is in my Son born of God - the Son of God. Do not waste time deliberating too much; you will distance yourselves from the truth. With a simple heart accept His word and live it. If you live His word, you will pray. If you live His word, you will love with a merciful love; you will love each other. The more that you will love, the farther away you will be from death. For those who will live the word of my Son and who will love, death will be life. Thank you.
I, as a mother who loves her children, see how difficult the time in which you live is. I see your suffering, but you need to know that you are not alone. My Son is with you. He is everywhere. He is invisible, but you can see Him if you live Him. He is the light which illuminates your soul and gives you peace. He is the Church which you need to love and to always pray and fight for - but not only with words, instead with acts of love. My children, bring it about for everyone to come to know my Son, bring it about that He may be loved, because the truth is in my Son born of God - the Son of God. Do not waste time deliberating too much; you will distance yourselves from the truth. With a simple heart accept His word and live it. If you live His word, you will pray. If you live His word, you will love with a merciful love; you will love each other. The more that you will love, the farther away you will be from death. For those who will live the word of my Son and who will love, death will be life. Thank you.
Pray to be able to see my Son in your shepherds. Pray to be able to embrace Him in them. ~ Blessed Mother Mary
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Papam Franciscus
(Pope Francis)
Pope Francis Daily Catechesis:
August 16, 2015
(2015-08-16 Vatican Radio)
On Saturday, August 15, Pope Francis became the first Pope in more than 60 years to lead the Angelus for the Solemnity of the Assumption in Saint Peter’s Square.
In recent years, the Popes have generally celebrated the Assumption in the papal summer residence at Castel Gandolfo; last year, Pope Francis was making an Apostolic Voyage to Korea during the holiday. The last Pope to celebrate the feast in St Peter’s Square was Ven. Pius XII.
In his reflections on the day’s Gospel, Pope Francis said the truest reason for Mary’s greatness and blessedness is her faith. Faith is always at the heart of each moment in Mary’s life. Although she recognizes the violence of the powerful, the pride of the rich, the hubris of the proud, Mary “believes and proclaims” that God will never abandon His people, the poor and the humble, but “will aid them with merciful care,” while “casting down the powerful from their thrones, scattering the proud in the conceits of their hearts.”
Mary’s hymn of praise, the Magnificat, also allows us to see that, if God’s mercy is at driving force in Mary’s story, He could not allow Mary, who gave birth to the “Lord of Life,” to “see the corruption of the tomb.”
But Mary’s Assumption, the Pope said, does not concern Mary alone. Each of us is profoundly touched by this mystery, which reminds us of the end that awaits us. Our life is not a senseless wandering, but a pilgrimage that leads to the house of the Father, who waits for us with love. As we pass through this life, God shows us “a sign of consolation and sure hope,” the Blessed Virgin Mary, full of grace, who is blessed because she believed the word of the Lord. As members of the Church, the Pope said, "we are destined to share the glory of our Mother because, thanks to God, we too believe in the sacrifice of Christ on the Cross and, through Baptism, we are inserted into this mystery of salvation.”
Following the Angelus, Pope Francis greeted the many pilgrims from Rome and around the world, and spontaneously invited them to pay a visit to the icon of Our Lady Salus populi Romani (Protectress of the Roman people) in the Basilica of Saint Mary Major.
Reference:
- Vatican News. From the Pope. © Copyright 2015 - Libreria Editrice Vaticana. Accessed - 08/16/2015
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Liturgical Celebrations to be presided over by Pope: 2015
Vatican City, Spring 2015 (VIS)
The following is the English text of the intentions – both universal and for evangelization – that, as is customary, the Pope entrusted to the Apostleship of Prayer for 2015.
August
Universal: That volunteers may give themselves generously to the service of the needy.
Evangelization: That setting aside our very selves we may learn to be neighbours to those who find themselves on the margins of human life and society.
September
Universal: That opportunities for education and employment may increase for all young people.
Evangelization: That catechists may give witness by living in a way consistent with the faith they proclaim.
October
Universal: That human trafficking, the modern form of slavery, may be eradicated.
Evangelization: That with a missionary spirit the Christian communities of Asia may announce the Gospel to those who are still awaiting it.
November
Universal: That we may be open to personal encounter and dialogue with all, even those whose convictions differ from our own.
Evangelization: That pastors of the Church, with profound love for their flocks, may accompany them and enliven their hope.
December
Universal: That all may experience the mercy of God, who never tires of forgiving.
Evangelization: That families, especially those who suffer, may find in the birth of Jesus a sign of certain hope.
Reference:
- Vatican News. From the Pope. © Copyright 2015 - Libreria Editrice Vaticana. Accessed 08/16/2015.
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Today's Word: Parable
Origin: 1275-1325; Middle English parabil < Late Latin parabola comparison, parable, word < Greek parabolḗ comparison, equivalent to para- para-1+ bolḗ a throwingnoun
1.a short allegorical story designed to illustrate or teach some truth, religious principle, or moral lesson.
2. a statement or comment that conveys a meaning indirectly by use of comparison, analogy or the like.
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Today's Old Testament Reading - Psalms 34:2-3, 10-15
2 I will praise Yahweh from my heart; let the humble hear and rejoice.
3 Proclaim with me the greatness of Yahweh, let us acclaim his name together.
10 Young lions may go needy and hungry, but those who seek Yahweh lack nothing good.
11 Come, my children, listen to me, I will teach you the fear of Yahweh.
12 Who among you delights in life, longs for time to enjoy prosperity?
13 Guard your tongue from evil, your lips from any breath of deceit.
14 Turn away from evil and do good, seek peace and pursue it.
15 The eyes of Yahweh are on the upright, his ear turned to their cry.
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Today's Epistle - Proverbs 9:1-6
1 Wisdom has built herself a house, she has hewn her seven pillars,
2 she has slaughtered her beasts, drawn her wine, she has laid her table.
3 She has dispatched her maidservants and proclaimed from the heights above the city,
4 'Who is simple? Let him come this way.' To the fool she says,
5 'Come and eat my bread, drink the wine which I have drawn!
6 Leave foolishness behind and you will live, go forwards in the ways of perception.'
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Today's Gospel Reading - John 6:51-58
Jesus, the bread of life
John 6:51-58
Let us invoke the presence of God
Shaddai, God of the mountain,
You who make of our fragile life
the rock of your dwelling place,
lead our mind
to strike the rock of the desert,
so that water may gush to quench our thirst.
May the poverty of our feelings
cover us as with a mantle in the darkness of the night
and may it open our heart to hear the echo of silence
until the dawn,
wrapping us with the light of the new morning,
may bring us,
with the spent embers of the fire of the shepherds of the Absolute
who have kept vigil for us close to the divine Master,
the flavour of the holy memory.
You who make of our fragile life
the rock of your dwelling place,
lead our mind
to strike the rock of the desert,
so that water may gush to quench our thirst.
May the poverty of our feelings
cover us as with a mantle in the darkness of the night
and may it open our heart to hear the echo of silence
until the dawn,
wrapping us with the light of the new morning,
may bring us,
with the spent embers of the fire of the shepherds of the Absolute
who have kept vigil for us close to the divine Master,
the flavour of the holy memory.
1. LECTIO
a) The Gospel:
51 I am the living bread which has come down from heaven. Anyone who eats this bread will live for ever; and the bread that I shall give is my flesh, for the life of the world.' 52 Then the Jews started arguing among themselves, 'How can this man give us his flesh to eat?' 53 Jesus replied to them: In all truth I tell you, if you do not eat the flesh of the Son of man and drink his blood, you have no life in you. 54 Anyone who does eat my flesh and drink my blood has eternal life, and I shall raise that person up on the last day. 55 For my flesh is real food and my blood is real drink. 56 Whoever eats my flesh and drinks my blood lives in me and I live in that person. 57 As the living Father sent me and I draw life from the Father, so whoever eats me will also draw life from me. 58 This is the bread which has come down from heaven; it is not like the bread our ancestors ate: they are dead, but anyone who eats this bread will live for ever.
b) A moment of silence: Let us allow the voice of the Word to resonate within us.
2. MEDITATIO
a) Some questions:
- I am the bread of life… Jesus, flesh and blood, bread and wine. These words work a change on the altar, as Augustine says: «If you take away the words, all you have is bread and wine; add the words and it becomes something else. This something else is the body and blood of Christ. Take the words away, all you have is bread and wine; add the words and they become sacrament». How important is the word of God for me? If the word is pronounced over my flesh can it make me become bread for the world?
b) Let us enter into the text:
v. 51. ”I am the living bread which has come down from heaven. Anyone who eats this bread will live for ever and the bread that I shall give is my flesh, for the life of the world”. John’s Gospel does not recount the institution of the Eucharist, but rather the meaning it assumes in the life of the Christian community. The symbolism of the washing of the feet and the new commandment (Jn 13:1-35) point to the bread broken and the wine poured. The theological content is the same as that in the synoptic Gospels. John’s ritual tradition can, however, be found in the “eucharistic discourse” that follows the miracle of the multiplication of the loaves (Jn 6:26-65). This text brings to light the deep meaning of Christ’s existence given for the world, a gift that is the source of life and that leads to a deep communion in the new commandment of membership. The reference to the ancient miracle of the manna explains the paschal symbolism where the idea of death is taken up and overcome by life: «Your fathers ate manna in the desert and they are dead; but this is the bread which comes down from heaven, so that a person may eat it and not die» (Jn 6:49-50). The bread of heaven (cfr Es 16; Jn 6:31-32) figuratively or in reality is not meant so much for the individual as for the community of believers, even though everyone is called to partake personally of the food given for all. Anyone who eats the living bread will not die: the food of the revelation is the place where life never ends. From the bread, John goes on to use another expression to point to the body: sarx. In the Bible this word denotes a human person in his or her fragile and weak reality before God, and in John it denotes the human reality of the divine Word made man (Jn 1:14a): the bread is identified with the very flesh of Jesus. Here it is not a question of metaphorical bread, that is of the revelation of Christ in the world, but of the eucharistic bread. While revelation, that is the bread of life identified with the person of Jesus (Jn 6:35), is the gift of the Father (the verb to give is used in the present, v. 32), the eucharistic bread, that is the body of Jesus will be offered by him through his death on the cross prefigured in the consecration of the bread and wine at the supper: «and the bread that I shall give is my flesh, for the life of the world» (Jn 6:51).
v. 52. Then the Jews started arguing among themselves, ‘How can this man give us his flesh to eat?’. Here begins the drama of a way of thinking that stops at the threshold of the visible and material and dares not cross the veil of the mystery. This is the scandal of those who believe without believing… of those who pretend to know but do not know. Flesh to eat: the celebration of the Passover, the perennial rite that will go on from generation to generation, a feast for the Lord and a memorial (cfr Es 12:14), whose meaning is Christ. Jesus’ invitation to do what he has done “in memory” of him, is paralleled in the words of Moses when he prescribes the paschal anamnesis: “This day must be commemorated by you, and you must keep it as a feast ” (Ex 12,14). Now, we know that for the Jews the celebration of the Passover was not just a remembrance of a past event, but also its ritualisation, in the sense that God was ready to offer again to his people the salvation needed in new and different circumstances. Thus the past intruded into the present, leavening by its saving power. In the same way the eucharistic sacrifice “will be able” to give to the centuries “flesh to eat”.
vv. 53. Jesus said: “In all truth I tell you, if you do not eat the flesh of the Son of man and drink his blood, you have no life in you”. John, like the synoptic Gospels, uses various expressions when speaking of Christ’s giving of himself in death, not wishing thus to convey a separation of parts, but the totality of the person given: the spiritualised corporeity of the risen Christ, fully permeated by the Holy Spirit in the Paschal event, will become source of life for all believers, especially through the Eucharist, that unites closely each on of them with the glorified Christ seated at the right hand of the Father, and making each one partake of his own divine life. John does not mention bread and wine, but directly what is signified by them: flesh to eat because Christ is presence that nourishes and blood to drink – a sacrilegious act for the Jews – because Christ is the sacrificed lamb. The sacramental liturgical character is here evident: Jesus insists on the reality of the flesh and of the blood referring to his death, because in the act of sacrificing the sacrificial victims the flesh became separated from the blood.
54. Anyone who does eat my flesh and drink my blood has eternal life, and I shall raise that person up on the last day. The Passover celebrated by Jesus, the Jew, and by the early Christians acquires a new soul: that of the resurrection of Christ, the final exodus of perfect and full freedom (Jn 19: 31-37), which in the Eucharist finds the new memorial, symbol of the Bread of life that sustains during the journey in the desert, sacrifice and presence that sustains the people of God, the Church, that, having crossed the waters of regeneration, will not tire of making memory, as he said, (Lk 22:19; 1Cor 11:24) until the eternal Passover. Attracted and penetrated by the presence of the Word made flesh, Christians will live their Pesach throughout history, the passage from the slavery of sin to the freedom of children of God. In conforming themselves to Christ, they will be able to proclaim the wonderful works of his admirable light, offering the eucharist of his corporeity: living sacrifice, holy and pleasing in a spiritual cult (Rom 12:1) that befits the people of his victory, a chosen race, a royal priesthood (cfr 1Pt 2:9).
vv. 55-56. For my flesh is real food and my blood is real drink. Whoever eats my flesh and drinks my blood lives in me and I live in that person. This promise of the life of Christ influences greatly the life of believers: «Whoever eats my flesh and drinks my blood lives in me and I live in that person» (Jn 6:56). The communion of life that Jesus has with the Father is offered to all who eat the sacrificed body of Christ. This is not to be understood as the magic concession of a sacramental food that automatically confers eternal life to those who eat it. This giving of the flesh and blood needs explanation to make it intelligible and to provide the necessary understanding of God’s action, it needs faith on the part of those who take part in the eucharistic banquet, and it needs first God’s action, that of his Spirit, without which there can be no listening or faith.
v. 57. As the living Father sent me and I draw life from the Father, so whoever eats me will also draw life from me. The stress is not placed on the cult as the peak and foundation of love, but on the unity of the body of Christ living and working within the community. There is no liturgy without life. «A Eucharist without fraternal love is equal to self condemnation, because the body of Christ, that is the community, is despised». Indeed, in the eucharistic liturgy the past, present and future of the history of salvation find an efficient symbol for the Christian community, which expresses but never substitutes for the experience of faith that must always be present in history. Through the inseparable Supper and Cross, the people of God have come into the ancient promises, the true land across the sea, across the desert, across the river, a land of the milk and honey, of freedom capable of obedience. All the great ancient plans find in this hour (cfr Jn 17:1) their fulfilment; from the promise made to Abraham (Gn 17:1-8) to the Passover of the Exodus (Ex 12:1-51). This is a decisive moment that gathers the whole past of the people (cfr DV 4) and the first most noble Eucharist ever celebrated of the new covenant is offered to the Father: the fruitful fulfilment of all expectations on the altar of the cross.
v. 58. “This is the bread which has come down from heaven; it is not like the bread our ancestors ate: they are dead, but anyone who eats this bread will live for ever”. When Jesus pronounces the words: «This is my body», and, «This is my blood», he establishes a real and objective relationship between those material elements and the mystery of his death, which finds its crowning glory in the resurrection. These are creative words of a new situation with common elements in human experience, words that will always and truly realise the mysterious presence of the living Christ. The elements chosen were meant to be and are symbol and instrument at the same time. The element of bread, which because of its relationship to life has by itself an eschatological significance (cfr Lk 14:15), is easily seen as an indispensable food and a universal means of sharing. The element of wine, because of its natural symbolism, connotes the fullness of life and the expansion of the joy of a person (cfr Ps 103:15). In the existential Semite view, the effectiveness of the system of signs is taken for granted. It makes distinctions that make it possible to comprehend mysteries by faith where the senses fail. By referring and going back to the desert and the manna, this different “Pasch”, the material object and the sign come together, but concupiscence, which is from the flesh, transforms the sign into matter, while the desire, which is from the spirit, transforms the matter into sign» (P. Beauchamp, L’uno e l’altro testamento, Paideia Ed., Brescia 1985, p. 54).
In fact, the manna from heaven comes from God in an invisible form and thus lacks identity. This lack of evidence is seen clearly in the etymology of the word “manna”: «What is it?» (Ex 16:15). This says what it is, a name given to almost nothing, a sign and not a thing, a signed sign. It is proven in the moment it disappears, because one is tempted to remedy that which disappears, to make provision of manna so as not to run short. This is the price of what disappears to the senses. The alternation is the time of the desert. The manna is bread that obeys the laws of him who gives it. The law, that the manna signifies, is to expect everything from him: what is required is belief. Because of its lack of substance, manna creates the desire for more solid support; but in the place called “sepulchres of greed” the thing, deprived of sign, brings death (Nm 11:34). In the desert that which urges people to go ahead with confidence is this seeing the manna either as a sign or as a thing in itself and thus either believe or die.
In fact, the manna from heaven comes from God in an invisible form and thus lacks identity. This lack of evidence is seen clearly in the etymology of the word “manna”: «What is it?» (Ex 16:15). This says what it is, a name given to almost nothing, a sign and not a thing, a signed sign. It is proven in the moment it disappears, because one is tempted to remedy that which disappears, to make provision of manna so as not to run short. This is the price of what disappears to the senses. The alternation is the time of the desert. The manna is bread that obeys the laws of him who gives it. The law, that the manna signifies, is to expect everything from him: what is required is belief. Because of its lack of substance, manna creates the desire for more solid support; but in the place called “sepulchres of greed” the thing, deprived of sign, brings death (Nm 11:34). In the desert that which urges people to go ahead with confidence is this seeing the manna either as a sign or as a thing in itself and thus either believe or die.
c) Let us meditate:
Jesus fulfils the true Pesach of human history: «Before the festival of the Passover, Jesus, knowing that his hour had come to pass from this world to the Father, having loved those who were his in the world, loved them to the end. While they were at supper…» (Jn 13;,1). To pass over: the new Pasch is precisely this passing over of Christ from this world to the Father through the blood of his sacrifice. The Eucharist is the memorial, bread of the desert and saving presence, covenant of fidelity and communion written in the person of the Word. The history of salvation that for Israel is made up of events, names and places, leads to a reflection of faith over an experience of life that makes the name of Yahweh not just one name among many but the only Name. Everything begins from an encounter, a dialogical event between God and humanity that translates into a covenant of alliance, old and new. The sea of rushes is the last frontier of slavery and beyond it lies the spacious territory of freedom. In this watery sepulchre the old body of Israel is laid to rest and the new and free Israel rises. This is where Israel’s identity is born. Every time that this passage through the waters of birth is evoked more than just as a historical event to be remembered, the eschatological event will arise, capable of a divine fullness that becomes present, sacramental sign of God’s faithful initiative today for the new generations, in expectation of the final liberation that the Lord will provide. It is the gasp of a people that on the eve of the Pesach finds its deep identity individually and as a people, the eve when the son of the living God gives himself wholly in the form of food and drink.
3. ORATIO
Psalm 116
What return can I make to Yahweh
for his generosity to me?
I shall take up the cup of salvation
and call on the name of Yahweh.
for his generosity to me?
I shall take up the cup of salvation
and call on the name of Yahweh.
I shall fulfil my vows to Yahweh,
witnessed by all his people.
Costly in Yahweh's sight
is the death of his faithful.
witnessed by all his people.
Costly in Yahweh's sight
is the death of his faithful.
I beg you, Yahweh!
I am your servant,
I am your servant
and my mother was your servant;
you have undone my fetters.
I shall offer you a sacrifice of thanksgiving
and call on the name of Yahweh.
I am your servant,
I am your servant
and my mother was your servant;
you have undone my fetters.
I shall offer you a sacrifice of thanksgiving
and call on the name of Yahweh.
I shall fulfil my vows to Yahweh,
witnessed by all his people,
in the courts of the house of Yahweh,
in your very heart, Jerusalem.
witnessed by all his people,
in the courts of the house of Yahweh,
in your very heart, Jerusalem.
4. CONTEMPLATION
When we think of you, Lord, we do not recall events that took place and were fulfilled long ago, but we come into contact with your reality ever present and alive, we see your constant passage among us. You intervene in our life to restore our likeness to you, so that we may not be disfigured by the stones of the law, but may find our fullest expression in your face as Father, revealed in the face of a man, Jesus, the promise of fidelity and love even unto death. It is not necessary at all to go out of ordinary existence so as to meet you because the care you take of your creatures unfolds over our human affairs like a scroll in the proximity of an experience. You, Creator of heaven and earth, indeed do hide in the folds of history and, even though at first obscurely and implicitly, you allow us to meet you in your transcendence, which is never absent from ordinary events. When our reflection on life brings us to an acknowledgement of your liberating presence, this meeting can only be celebrated, sung, expressed by sacred symbols, relived festively in great joy. Thus we do not come to you alone, but as a people of the covenant. The wonder of your presence is always purely gratuitous: in the members of the Church, where two or three are gathered in the name of Jesus (Mt 18:20), in the pages of Sacred Scripture, in evangelical preaching, in the poor and suffering (Mt 25:40), in the sacramental actions of ordained ministers. But it is in the eucharistic sacrifice that your presence becomes real; in the Body and Blood there is the whole of the humanity and divinity of the risen Lord, present substantially.
Reference: Courtesy of Order of Carmelites, www.ocarm.org.
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Saint of the Day: Feast of the Assumption
Feast Day: August 15Died: 55 AD
Patron Saint of : universal, heavenly mother of all
 In his August 15, 2004, homily given at Lourdes, Pope John Paul II quoted John 14:3 as one of the scriptural bases for understanding the dogma of the Assumption of Mary. In this verse, Jesus tells his disciples at the Last Supper, "If I go and prepare a place for you, I will come again, and will receive you to myself; that where I am, you may be there also." According to Catholic theology, Mary is the pledge of the fulfillment of Christ's promise. The feast of the Assumption on August 15 is a public holiday in many countries, including Austria, Belgium, Bulgaria, Chile, Colombia, Ecuador, France, Germany (Saarland and Bavaria only), Greece, Lebanon, Lithuania, Italy, Malta, Mauritius, Poland, Portugal, Senegal, Slovenia, and Spain . In Eastern Orthodox churches following the Julian Calendar, the feast day of Assumption of Mary falls on August 28. History of the beliefAlthough the Assumption (Latin: assūmptiō, "taken up") was only relatively recently defined as infallible dogma by the Catholic Church, and in spite of a statement by Saint Epiphanius of Salamis in AD 377 that no one knew whether Mary had died or not, apocryphal accounts of the assumption of Mary into heaven have circulated since at least the 4th century. The Catholic Church itself interprets chapter 12 of the Book of Revelation as referring to it. The earliest known narrative is the so-called Liber Requiei Mariae (The Book of Mary's Repose), which survives intact only in an Ethiopic translation. Probably composed by the 4th century, this Christian apocryphal narrative may be as early as the 3rd century. Also quite early are the very different traditions of the "Six Books" Dormition narratives. The earliest versions of this apocryphon are preserved by several Syriac manuscripts of the 5th and 6th centuries, although the text itself probably belongs to the 4th century.An Armenian letter attributed to Dionysus the Areopagite also mentions the event, although this is a much later work, written sometime after the 6th century. John of Damascus, from this period, is the first church authority to advocate the doctrine under his own name. His contemporaries, Gregory of Tours and Modestus of Jerusalem, helped promote the concept to the wider church. In some versions of the story the event is said to have taken place in Ephesus, in the House of the Virgin Mary, although this is a much more recent and localized tradition. The earliest traditions all locate the end of Mary's life in Jerusalem (see "Mary's Tomb"). By the 7th century a variation emerged, according to which one of the apostles, often identified as St Thomas, was not present at the death of Mary, but his late arrival precipitates a reopening of Mary's tomb, which is found to be empty except for her grave clothes. In a later tradition, Mary drops her girdle down to the apostle from heaven as testament to the event. This incident is depicted in many later paintings of the Assumption. Teaching of the Assumption of Mary became widespread across the Christian world, having been celebrated as early as the 5th century and having been established in the East by Emperor Maurice around AD 600. It was celebrated in the West under Pope Sergius I in the 8th century and Pope Leo IV then confirmed the feast as official. Theological debate about the Assumption continued, following the Reformation, climaxing in 1950 when Pope Pius XII defined it as dogma for the Catholic Church. Catholic theologian Ludwig Ott stated, "The idea of the bodily assumption of Mary is first expressed in certain transitus-narratives of the fifth and sixth centuries.... The first Church author to speak of the bodily assumption of Mary, in association with an apocryphal transitus B.M.V., is St. Gregory of Tours." The Catholic writer Eamon Duffy states that "there is, clearly, no historical evidence whatever for it." However, the Catholic Church has never asserted nor denied that its teaching is based on the apocryphal accounts. The Church documents are silent on this matter and instead rely upon other sources and arguments as the basis for the doctrine. Catholic teaching |
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| In this dogmatic statement, the phrase "having completed the course of her earthly life," leaves open the question of whether the Virgin Mary died before her assumption or whether she was assumed before death; both possibilities are allowed. Mary's assumption is said to have been a divine gift to her as the 'Mother of God'. Ludwig Ott's view is that, as Mary completed her life as a shining example to the human race, the perspective of the gift of assumption is offered to the whole human race. In Ludwig Ott's Fundamentals of Catholic Dogma he states that "the fact of her death is almost generally accepted by the Fathers and Theologians, and is expressly affirmed in the Liturgy of the Church", to which he adduces a number of helpful citations, and concludes that "for Mary, death, in consequence of her freedom from original sin and from personal sin, was not a consequence of punishment of sin. However, it seems fitting that Mary's body, which was by nature mortal, should be, in conformity with that of her Divine Son, subject to the general law of death". The point of her bodily death has not been infallibly defined, and many believe that she did not die at all, but was assumed directly into Heaven. The dogmatic definition within the Apostolic Constitution Munificentissimus Deus which, according to Roman Catholic dogma, infallibly proclaims the doctrine of the Assumption leaves open the question whether, in connection with her departure, Mary underwent bodily death; that is, it does not dogmatically define the point one way or the other, as shown by the words "having completed the course of her earthly life". On November 1, 1950, Pope Pius XII solemnly declared:
Assumption and Dormition (Eastern Christianity) comparedThe Catholic Feast of the Assumption is celebrated on August 15, and the Eastern Orthodox and Eastern Catholics celebrate the Dormition of the Theotokos (the falling asleep of the Mother of God) on the same date, preceded by a 14-day fast period. Eastern Orthodox Christians believe that Mary died a natural death, that her soul was received by Christ upon death, and that her body was resurrected on the third day after her death and that she was taken up into heaven bodily in anticipation of the general resurrection. Her tomb was found empty on the third day. "...Orthodox tradition is clear and unwavering in regard to the central point [of the Dormition]: the Holy Virgin underwent, as did her Son, a physical death, but her body – like His – was afterwards raised from the dead and she was taken up into heaven, in her body as well as in her soul. She has passed beyond death and judgement, and lives wholly in the Age to Come. The Resurrection of the Body ... has in her case been anticipated and is already an accomplished fact. That does not mean, however, that she is dissociated from the rest of humanity and placed in a wholly different category: for we all hope to share one day in that same glory of the Resurrection of the Body which she enjoys even now." Many Catholics also believe that Mary first died before being assumed, but they add that she was miraculously resurrected before being assumed, while others believe she was assumed bodily into Heaven without first passing through death. As mentioned earlier, this aspect of the Assumption is not authoritatively defined in Catholic theology, and either understanding may be legitimately held by Catholics. Eastern Catholics observe the Feast as the Dormition. Many theologians note by way of comparison that in the Catholic Church, the Assumption is dogmatically defined, while in the Eastern Orthodox tradition, the Dormition is less dogmatically than liturgically and mystically defined. Such differences spring from a larger pattern in the two traditions, wherein Catholic teachings are often dogmatically and authoritatively defined – in part because of the more centralized structure of the Catholic Church– while in Eastern Orthodoxy, many doctrines are less authoritative.Mary's Heavenly BirthdayThe Assumption is important to many Catholic and Orthodox Christians as the Virgin Mary's heavenly birthday (the day that Mary was received into Heaven). Her acceptance into the glory of Heaven is seen by them as the symbol of the promise made by Jesus to all enduring Christians that they too will be received into paradise. The Assumption of Mary is symbolised in the Fleur-de-lys Madonna. The present Italian name of the holiday, "Ferragosto", may derive from the Latin name, Feriae Augusti ("Holidays of the Emperor Augustus"), since the month of August took its name from the emperor. The Solemnity of the Assumption on August 15 was celebrated in the eastern Church from the 6th Century. The Catholic Church adopted this date as a Holy Day of Obligation to commemorate the Assumption of the Blessed Virgin Mary, the real physical elevation of her sinless soul and incorrupt body into Heaven. The Solemnity of the Assumption on August 15 is a public holiday in many countries, including Andorra, Austria, Belgium, Burundi, Cameroon, Central African Republic, Chile, Cyprus, Republic of Congo, Côte d'Ivoire, Croatia, Colombia, Cyprus, East Timor, France, Gabon, Greece, Republic of Guinea, Haiti, Italy, Lebanon, Lithuania, Luxembourg, Republic of Macedonia, Madagascar, Malta, Mauritius, Republic of Moldova, Monaco, Paraguay, Poland, Portugal, Romania, Rwanda, Senegal, Seychelles, Slovenia, Spain, Switzerland, Tahiti, Togo, and Vanuatu. It is also a holiday in some predominantly Catholic states of Germany, including Bavaria and Saarland. In Guatemala it is observed in Guatemala City and in the town of Santa Maria Nebaj, both of which claim her as their patron saint. Also, this day is combined with Mother's Day in Costa Rica. In many places, religious parades and popular festivals are held to celebrate this day. Prominent Catholic and Orthodox countries in which Assumption day is an important festival but is not recognized by the state as a public holiday include Argentina, Brazil, Czech Republic, Ireland, Mexico, the Philippines and Russia. In Canada, Assumption Day is the Fête Nationale of the Acadians, of whom she is the patron saint. Businesses close on that day in heavily francophone parts of New Brunswick, Canada. The Virgin Assumed in Heaven is also patroness of the Maltese Islands and her feast, celebrated on 15 August, apart from being a public holiday in Malta is also celebrated with great solemnity in all the local churches especially in the seven localities known as the Seba' Santa Marijiet. In Anglicanism and Lutheranism, the feast is kept, but without official use of the word "Assumption".Scriptural SourcesAs mentioned, recent papal scholarship has cited John 14:3 as evidence of the Assumption in principle if not formally. Near the end of a review of the doctrine's history – a review which serves as the bulk of Munificentissimus Deus – Pope Pius XII tells us: "All these proofs and considerations of the holy Fathers and the theologians are based upon the Sacred Writings as their ultimate foundation." Precedent to this, he cites many passages that have been offered in support of this teaching: 29. ...the holy writers...employed statements and various images and analogies of Sacred Scripture to Illustrate and to confirm the doctrine of the Assumption, which was piously believed... On the feast day of the Assumption, while explaining the prophet's words: "I will glorify the place of my feet," [Isaiah 60:13] he [i.e. St. Anthony of Padua] stated it as certain that the divine Redeemer had bedecked with supreme glory his most beloved Mother from whom he had received human flesh. He asserts that "you have here a clear statement that the Blessed Virgin has been assumed in her body, where was the place of the Lord's feet..." 30. ...St. Albert the Great... in a sermon which he delivered on the sacred day of the Blessed Virgin Mary's annunciation, explained the words "Hail, full of grace" [Luke 1:28]-words used by the angel who addressed her-the Universal Doctor, comparing the Blessed Virgin with Eve, stated clearly and incisively that she was exempted from the fourfold curse that had been laid upon Eve [cf. Genesis 3:16]... 32. Along with many others, the Seraphic Doctor held the same views. He considered it as entirely certain that...God...would never have permitted her body to have been resolved into dust and ashes. Explaining these words of Sacred Scripture: "Who is this that comes up from the desert, flowing with delights, leaning upon her beloved?" [Song of Songs 8:5] and applying them in a kind of accommodated sense to the Blessed Virgin, he reasons thus: "From this we can see that she is there bodily...her blessedness would not have been complete unless she were there as a person. The soul is not a person, but the soul, joined to the body, is a person. It is manifest that she is there in soul and in body. Otherwise she would not possess her complete beatitude.The Pope also cites, significantly in paragraph 39, 1st Corinthians 15, where we read (vv. 21–26): For by a man came death, and by a man the resurrection of the dead. And as in Adam all die, so also in Christ all shall be made alive. But every one in his own order: the firstfruits Christ, then they that are of Christ, who have believed in his coming. Afterwards the end, when he shall have delivered up the kingdom to God and the Father, when he shall have brought to nought all principality, and power, and virtue. For he must reign, until he hath put all his enemies under his feet. And the enemy death shall be destroyed last: For he hath put all things under his feet. In this passage Paul alludes to Genesis 3:15 (in addition to the primary reference of Psalms 8:6), where it is prophesied that the seed of the woman will crush Satan with his feet. Since, then, Jesus arose to Heaven to fulfill this prophecy, it follows that the woman would have a similar end, since she shared this enmity with Satan. The pope comments thus in paragraph 39: ...although subject to [Jesus, who is] the new Adam, [Mary, the new Eve] is most intimately associated with him in that struggle against the infernal foe which, as foretold in the protoevangelium [i.e. Genesis 3:15], would finally result in that most complete victory over the sin and death which are always mentioned together in the writings of the Apostle of the Gentiles. Consequently, just as the glorious resurrection of Jesus was an essential part and the final sign of this victory, so that struggle which was common to the Blessed Virgin and her divine Son should be brought to a close by the glorification of her virginal body, for the same Apostle says: "When this mortal thing hath put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory." The pope also mentions (in paragraph 26) Psalms 132, a liturgical psalm commemorating the return of the Ark of God to Jerusalem and lamenting its subsequent loss. The second half of the psalm says that the loss will be recompensed in the New Covenant, and so it is hopefully prayed, "Arise, O Lord, into thy resting place: thou and the ark, which thou hast sanctified" (v. 8). Since the Church sees this New Covenant ark in Mary, it understands that she was taken into Heaven in the same manner as the Lord – that is, body and soul. In the same paragraph, the pope mentions also Psalms 45:9–17 for support of a heavenly Queen present bodily with the heavenly King Jesus, and Song of Songs 3:6, 4:8, and 6:9, which speaks of David's lover "that goeth up by the desert, as a pillar of smoke of aromatical spices, of myrrh, and frankincense, and of all the powders of the perfumer". Regarding the Marian interpretations of those passages from Psalms 132 to Song of Songs 6:9 and those in between, the pope did, however, consider them "rather free in their use of events and expressions taken from Sacred Scripture" (paragraph 26). Finally, he mentions in the next paragraph "that woman clothed with the sun [Revelation 12:1–2] whom John the Apostle contemplated on the Island of Patmos" as support for the doctrine. The text seems to parallel this woman with the woman of the Genesis 3 prophecy (and hence Mary): for in verse 9 the passage recalls "that old serpent" of Genesis 3, and reflects the prophecy that God would place "enmities between thee [i.e. Satan] and the woman, and thy seed and her seed" when it says that Satan "was angry against the woman: and went to make war with the rest of her seed" (Rev. 12:17). All these passages – viz., John 14:3, Isaiah 60:13, Luke 1:28, Song of Songs 8:5, 1st Corinthians 15:21–26, Psalms 132:8, Psalms 45:9–17, Song of Songs 3:6, 4:8, 6:9, Genesis 3:15, and Revelation 12:1–2 – are drawn upon as Scriptural support of the Assumption both in that original document, and today by Catholic apologists References:
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Today's Snippet I: Church of the Sepulchre of Saint Mary
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| Mary's tomb and church, Jerusalem |
Church of the Sepulchre of Saint Mary, also known as the Tomb of the Virgin Mary, is a Christian tomb in the Kidron Valley – at the foot of Mount of Olives, in Jerusalem – believed by Eastern Christians to be the burial place of Mary, the mother of Jesus . The Sacred Tradition of Eastern Christianity teaches that the Virgin Mary died a natural death (the Dormition of the Theotokos, the falling asleep), like any human being; that her soul was received by Christ upon death; and that her body was resurrected on the third day after her repose, at which time she was taken up, soul and body, into heaven in anticipation of the general resurrection. Her tomb, according to this teaching, was found empty on the third day. Roman Catholic teaching holds that Mary was "assumed" into heaven in bodily form, the Assumption; the question of whether or not Mary actually underwent physical death remains open in the Catholic view; however, most theologians believe that she did undergo death before her Assumption. A narrative known as the Euthymiaca Historia (written probably by Cyril of Scythopolis in the 5th century) relates how the Emperor Marcian and his wife, Pulcheria, requested the relics of the Virgin Mary from Juvenal, the Patriarch of Jerusalem, while he was attending the Council of Chalcedon (451). According to the account, Juvenal replied that, on the third day after her burial, Mary's tomb was discovered to be empty, only her shroud being preserved in the church of Gethsemane. According to another tradition it was the Cincture of the Virgin Mary which was left behind in the tomb.
Archaeology
In 1972, Bellarmino Bagatti, a Franciscan friar and archaeologist, excavated the site and found evidence of an ancient cemetery dating to the 1st century; his findings have not yet been subject to peer review by the wider archaeological community, and the validity of his dating has not been fully assessed. Bagatti interpreted the remains to indicate that the cemetery's initial structure consisted of three chambers (the actual tomb being the inner chamber of the whole complex), was adjudged in accordance with the customs of that period. Later, the tomb interpreted by the local Christians to be that of Mary's was isolated from the rest of the necropolis, by cutting the surrounding rock face away from it. An edicule was built on the tomb. A small upper church on an octagonal footing was built by Patriarch Juvenal (during Marcian's rule) over the location in the 5th century, and was destroyed in the Persian invasion of 614. During the following centuries the church was destroyed and rebuilt many times, but the crypt was left untouched. As for the Muslims, it is the burial place of the mother of prophet Isa (Jesus). It was rebuilt then in 1130 by the Crusaders, who installed a walled Benedictine monastery, the Abbey of St. Mary of the Valley of Jehoshaphat. The monastic complex included early Gothic columns, red-on-green frescoes, and three towers for protection. The staircase and entrance were also part of the Crusaders' church. This church was destroyed by Saladin in 1187, but the crypt was still respected; all that was left was the south entrance and staircase, the masonry of the upper church being used to build the walls of Jerusalem. In the second half of the 14th century Franciscan friars rebuilt the church once more. The Greek Orthodox clergy launched a Palm Sunday takeover of various Holy Land sites, including this one, in 1757 and expelled the Franciscans. The Ottomans supported this "status quo" in the courts. Since then, the tomb has been owned by the Armenian Apostolical Church of Jerusalem and Greek Orthodox Church, while the grotto of Gethsemane has still been possessed by Franciscans.
The church and surrounding grounds
Preceded by a walled courtyard to the south, the cruciform church shielding the tomb has been excavated in an underground rock-cut cave entered by a wide descending stair dating from the 12th century. On the left side of the staircase (towards the west) there is the chapel of Saint Joseph, Mary's husband, while on the right (towards the east) there is the chapel of Mary's parents, Joachim and Anne, holding also the tomb of Queen Melisende of Jerusalem. On the eastern side of the church there is the chapel of Mary's tomb. Altars of the Greeks and Armenians also own the east apse. A niche south of the tomb is a mihrab indicating the direction of Mecca, installed when Muslims had joint rights to the church. Currently the Muslims have no more ownership rights to this site. On the western side there is a Coptic altar. The Armenian Patriarchate Armenian Apostolic Church of Jerusalem and Greek Orthodox Church of Jerusalem are in possession of the shrine. The Syriacs, the Copts, and the Abyssinians have minor rights.
Authenticity
A legend, which was first mentioned by Epiphanius of Salamis in the 4th century AD, purported that Mary may have spent the last years of her life in Ephesus. The Ephesians derived it from John's presence in the city, and Jesus’ instructions to John to take care of Mary after his death. Epiphanius, however, pointed out that although the Bible mentions John leaving for Asia, it makes no mention of Mary going with him. The Eastern Orthodox Church tradition believes that Virgin Mary lived in the vicinity of Ephesus, where there is a place currently known as the House of the Virgin Mary and venerated by Catholics and Muslims, but argues that she only stayed there for a few years; this teaching is based on the writings of the Holy Fathers. Although many Christians believe that no information about the end of Mary's life or her burial are provided in the New Testament accounts or early apocrypha, there are actually over 50 apocryphon about Mary's death (or other final fate). The 3rd century Book of John about the Dormition of Mary places her tomb in Gethsemene, as does the 4th century Treatise about the passing of the Blessed Virgin Mary. The Breviarius of Jerusalem, a short text written in about AD 395,[8] mentions in that valley the basilica of Holy Mary, which contains her sepulchre. Later, Saints Epiphanius of Salamis, Gregory of Tours, Isidore of Seville, Modest, Sophronius of Jerusalem, German of Constantinople, Andrew of Crete, and John of Damascus talk about the tomb being in Jerusalem, and bear witness that this tradition was accepted by all the Churches of East and West.
Other claims
People believe that another tomb of the Virgin Mary is located in Mary, Turkmenistan a town originally named Mari. Proponents claim that Jesus Christ and the Virgin Mary travelled to India after surviving the crucifixion, where they remained until the end of their lives. The authenticity of these claims is not academically established and has never merited any scholastic or academic research, nor canonical endorsement from the Holy See, nor anyone else.
References
- Alviero Niccacci, "Archaeology, New Testament, and Early Christianity", Studium Biblicum Franciscanum, Faculty of Biblical Sciences and Archaeology of the Pontifical University Antonianum in Rome
- This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). "Tomb of the Blessed Virgin Mary". Catholic Encyclopedia. Robert Appleton Company.
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St Anne and St Joachim Education of Mary Notebooks
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FEATURED BOOK
THE MYSTICAL CITY OF GOD
Mystical City of God, the miracle of His omnipotence and the abyss of His grace the divine history and life of the Virgin Mother of God our Queen and our Lady, most holy Mary expiatrix of the fault of eve and mediatrix of grace. Manifested to Sister Mary of Jesus, Prioress of the convent of the Immaculate Conception in Agreda, Spain. For new enlightenment of the world, for rejoicing of the Catholic Church, and encouragement of men. Completed in 1665.
THE DIVINE HISTORY AND LIFE OF THE VIRGIN MOTHER OF GOD
Venerable Mary of Agreda
Translated from the Spanish by Reverend George J. Blatter
1914, So. Chicago, Ill., The Theopolitan; Hammond, Ind., W.B. Conkey Co., US..
IMPRIMATUR: +H.J. Alerding Bishop of Fort Wayne
Translation from the Original Authorized Spanish Edition by Fiscar Marison (George J. Blatter). Begun on the Feast of the Assumption 1902, completed 1912.
This work is published for the greater Glory of Jesus Christ through His most Holy Mother Mary and for the sanctification of the Church and her members.
Book 4, Chapter 1
ST. JOSEPH RESOLVES TO LEAVE HIS SPOUSE
Describing the Anxieties of Saint Joseph on Account of the Pregnancy of Most Holy Mary, the Birth of Christ our Lord, His Circumcision, the Adoration of the Kings, the Presentation of the Infant Jesus In the Temple, the Flight into Egypt, the Death of the Holy Innocents, and the Return to Nazareth.
The divine pregnancy of the Princess of heaven had advanced to its fifth month when the most chaste Joseph, her husband, commenced to notice the condition of the Virgin; for on account of the natural elegance and perfection of her virginal body, as I have already remarked, any change could not long remain concealed and would so much the sooner be discovered. One day, when saint Joseph was full of anxious doubts and saw Her coming out of her oratory, he noticed more particularly this evident change, without being able to explain away what he saw so clearly with his eyes. The man of God was wounded to his inmost heart by an arrow of grief, unable to ward off the force of evidence, which at the same time wounded his soul. The principal cause of his grief was the most chaste, and therefore the most intense love with which he cherished his most faithful Spouse, and in which he had from the beginning given over to Her his whole heart. Moreover, her charming graces and incomparable holiness had captured and bound to Her his inmost soul. As She was so perfect and accomplished in her modesty and humble reticence, saint Joseph, besides his anxious solicitude to serve Her, naturally entertained the loving desire of meeting a response of his love from his Spouse. This was so ordained by the Lord, in order that by the desire for this interchange of affection he might be incited to love and serve Her more faithfully.
Besides all this was the certainty of his not having any part in this pregnancy, the effects of which were before his eyes; and there was the inevitable dishonor which would follow as soon as it would become public. This thought caused so much the greater anxiety in him, as he was of a most noble and honorable disposition, and in his great foresight he knew how to weigh the disgrace and shame of himself and his Spouse in each circumstances. The third and most intimate cause of his sorrow, and which gave him the deepest pain, was the dread of being obliged to deliver over his Spouse to the authorities to be stoned (Lev. 20, 10), for this was the punishment of an adulteress convicted of the crime. The heart of saint Joseph, filled with these painful considerations, found itself as it were exposed to the thrusts of many sharp–edged swords, without any other refuge than the full confidence which he had in his Spouse. But as all outward signs confirmed the correctness of his observations, there was no escape from these tormenting thoughts, and as he did not dare to communicate about his grievous affliction with anybody, be found himself surrounded by the sorrows of death (Ps. 17, 5), and he experienced in himself the saying of the Scriptures, that: “Jealousy is hard as hell” (Cant. 8, 6).
In the midst of these tormenting anxieties the holy Spouse Joseph appealed to the tribunal of the Lord in prayer and placing himself in her presence, he said: “Most high Lord and God, my desires and sighs are not unknown to Thee. I find myself cast about by the violent waves of sorrow (Ps. 31. 10) which through my senses have come to afflict my heart. I have given myself over with entire confidence to the Spouse whom thou hast given me. I have confided entirely in her holiness; and the signs of this unexpected change in Her are giving rise to tormenting and fearful doubts lest my confidence be misplaced. Nothing have I until now seen in Her which could give occasion for any doubt in her modesty and her extraordinary virtue; yet at the same time I cannot deny that She is pregnant. To think that She has been unfaithful to me, and has offended Thee, would be temerity in view of such rare purity and holiness: to deny what my own eyes perceive is impossible. But it is not impossible that I die of grief, unless there is some mystery hidden beneath it which I cannot yet fathom. Reason proclaims Her as blameless, while the senses accuse Her. She conceals from me the cause of her pregnancy, while I have it before my eyes. What shall I do? We both have come to an agreement concerning our vows of chastity, and we have both promised to keep them for thy glory; if it could be possible that She has violated her fidelity toward Thee and toward me, I would defend thy honor and would forget mine for love of Thee. Yet how could She preserve such purity and holiness in all other things if She had committed so grave a crime in this? And on the other hand, why does She, who is so holy and prudent, conceal this matter from me? I withhold and defer my judgment. Not being able to penetrate to the cause of what I see, I pour out in thy presence my afflicted soul (Ps. 141, 3), God of Abraham, Isaac and Jacob. Receive my tears as an acceptable sacrifice; and if my sins merit thy indignation, let thy own clemency and kindness move Thee not to despise my excruciating sorrow. I do not believe that Mary has offended Thee; yet much less can I presume that there is a mystery of which I, as her Spouse, am not to be informed. Govern Thou my mind and heart by thy divine light, in order that I may know and fulfill that which is most pleasing to Thee.”
Saint Joseph persevered in this kind of prayer, adding many more affectionate petitions; for even though he conjectured that there must be some mystery in the pregnancy of the most holy Mary hidden from him, he could not find assurance therein. This thought had no greater force to exculpate most holy Mary than the other reasons founded upon her holiness; and therefore the idea that the most holy Queen might be the Mother of the Messias did not come to his mind. If at times he drove away his conjectures, they would return in greater number and with more urgent force of evidence. Thus he was cast about on the turbulent waves of doubt. From sheer exhaustion he would at times fall into a condition of mind wherein he could find neither an anchor of certainty for his doubts, nor tranquillity for his heart, nor any standard by which he could direct his course. Yet his forebearance under this torment was so great that it is an evident proof of his great discretion and holiness, and that it made him worthy of the singular blessing which awaited him.
All that passed in the heart of saint Joseph was known to the Princess of heaven, who penetrated into its interior by the light of her divine science. Although her soul was full of tenderness and compassion for the sufferings of her spouse, She said not a word in the matter; but She continued to serve him with all devotion and solicitude. The man of God watched Her without outward demonstration, yet with a greater anxiety than that of any man that ever lived. The pregnancy of most holy Mary was not burdensome or painful to Her; but as the great Lady in serving him at table or any other domestic occupations, necessarily disclosed her state more and more openly, saint Joseph noticed all these actions and movements and with deep affliction of soul verified all his observations. Notwithstanding his being a holy and just man, he permitted himself to be respected and served by the most holy Virgin after their espousal, claiming in all things the position of head and husband of the family, though with rare humility and prudence. As long as he was ignorant of the mystery of his Spouse he judged it right, within befitting limits, to show his authority in imitation of the ancient Fathers and Patriarchs. For he knew that they demanded subjection and prompt obedience of their wives, and he did not wish to recede from their example. He would have been right in this course if most holy Mary, our Lady, had been no more than other women. Yet although there was such a great difference, no woman ever existed or will exist who was or will be so obedient, humble and devoted to her husband as the most exalted Queen was toward her spouse. She served him with incomparable respect and promptitude; although She knew his troubled thoughts and observations concerning her pregnancy. She omitted no service due to him, nor did She try to conceal or palliate her state. For such evasion or duplicity would not have consorted with the angelic truthfulness and openness, nor with the nobility and magnanimity of her generous heart.
The great Lady could easily have asserted her entire innocence and referred to the testimony of saint Elisabeth and Zacharias; for, if saint Joseph had any suspicion of guilt in Her, he could naturally have supposed it to have been incurred during her stay with them. Hence, through them and by other references, She could have justified Herself and quieted the anxieties of saint Joseph without disclosing the mystery. The Mistress of prudence and humility did nothing of the kind; for these virtues did not allow Her to think of Herself, nor to trust the justification of her mysterious condition to her own explanation. With great wisdom She resigned the whole matter into the hands of divine Providence. Although her compassion for her spouse and her love for him made Her anxious to console and comfort him, She would not do it by clearing Herself or by concealing her pregnancy, but rather by serving him with more devoted demonstrations of love, and by trying to cheer him up, asking him what She could do for him and lovingly showing her devoted and submissive affection. Many times She served him on her knees, and although this somewhat consoled saint Joseph, yet on the other hand, it was also a cause for new grief. For thus he only saw the motives of love and esteem multiplied and still remained uncertain whether She had been untrue or not. The heavenly Lady offered up continual prayers for him and besought the Most High to look upon him and console him; as for the rest She submitted all to the will of his Majesty.
Saint Joseph could not entirely conceal his cruel sorrow, and therefore he often appeared to be in doubt and sad suspense. Sometimes, carried away by his grief, he spoke to his heavenly Spouse with some degree of severity, such as he had not shown before. This was the natural effect of the affliction of his heart not of anger or vengeful feelings; for these never entered his thoughts, as we shall see later. The most prudent Lady, however, never lost the sweetness of her countenance, nor showed any feeling; but merely redoubled her efforts to relieve her husband. She served at table, offered him a seat, administered food and drink, and if, after all these services, which She performed with incomparable grace, saint Joseph urged Her to sit down, he could convince himself more and more of her pregnancy.
Yet although her sorrow exceeded all bounds, the capacity of her generous and magnanimous soul was much greater and therefore She could conceal her grief more completely, and occupy her faculties in the loving care of saint Joseph, her spouse. Her sorrow therefore only incited Her to attend so much the more devotedly to his health and comfort. Nevertheless, as the inviolable rule of the actions of the most prudent Queen was to perform all in the fullness of wisdom and perfection, She continued to conceal the mystery about the disclosure of which She had received no command. Though She alone could relieve her spouse by an explanation, She withheld it in reverence and faithfulness due to the sacrament of the heavenly King (Tob. 13, 7). As far as She herself was concerned, She exerted her utmost powers; She spoke to him about his health, She asked what She could do to serve him and afford him help in the weakness which so mastered him. She urged him to take some rest and recreation, since it was a duty to yield to necessity and repair the weakened strength, in order to be able to work for the Lord afterward.
The Princess of heaven, becoming aware of the resolve of her spouse saint Joseph to leave Her and absent himself, turned in great sorrow to her holy angels and said to them: “Blessed spirits and ministers of the highest King, who raised you to felicity which you enjoy, and by his kind Providence accompany me as his faithful servants and as my guardians, I beseech you, my friends, to present before God’s clemency the afflictions of my spouse Joseph. Beseech the Lord to look upon him and console him as a true Father. And you also, who so devotedly obey his words, hear likewise my prayers; in the name of Him who is infinite, and to whom I am to give human shape in my womb, I pray, beseech and supplicate you, that without delay you assist and relieve my most faithful spouse in the affliction of his heart and drive from his mind and heart his resolve of leaving me.” The angels which the Queen selected for this purpose obeyed immediately and instilled into the heart of saint Joseph many holy thoughts, persuading him anew that his Spouse Mary was holy and most perfect, and that he could not believe anything wrong of Her; that God was incomprehensible in his works, and most hidden in his judgments (Ps. 33, 19); that He was always most faithful to those who confide in him, and that He would never despise or forsake them in tribulation.
By these and other holy inspirations the troubled spirit of saint Joseph was somewhat quieted, although he did not know whence they came; but as the cause of his sorrow was not removed, he soon relapsed, not finding anything to assure and soothe his soul, and he returned to his resolve of withdrawing and leaving his Spouse. The heavenly Queen was aware of this and She concluded that it was necessary to avert this danger and to insist in earnest prayer on a remedy. She addressed Herself entirely to her most holy Son in her womb, and with most ardent affection of her soul She prayed: “Lord and God of my soul, with thy permission, although I am but dust and ashes (Gen. 8, 27), I will speak in thy kingly presence and manifest to Thee my sighs, that cannot be hidden from Thee (Ps. 37, 19). It is my duty not to be remiss in assisting the spouse whom I have received from thy hand. I see him overwhelmed by the tribulation, which Thou hast sent him, and it would not be kind in me to forsake him therein. If I have found grace in thy eyes, I beseech Thee, Lord and eternal God, by the love which obliged Thee to enter into the womb of thy servant for the salvation of mankind, to be pleased to console thy servant Joseph and dispose him to assist me in the fulfillment of thy great works. It would not be well that I, thy servant, be left without a husband for a protection and guardian. Do not permit, my Lord and God, that he execute his resolve and withdraw from me.”
The Most High answered Her: “My dearest Dove, I shall presently visit my servant Joseph with consolation; and after I shall have manifested to him by my angel the sacrament, which is unknown to him, thou mayest speak openly about all that I have done with thee, without the necessity of keeping silent thenceforward in these matters. I will fill him with my spirit and make him apt to perform his share in these mysteries. He will assist Thee in them and aid Thee in all that will happen.” With this promise of the Lord, most holy Mary was comforted and consoled, and She gave most fervent thanks to the same Lord, who disposes all things in admirable order, measure and weight. For besides the consolation, which the relief from this anxiety afforded Her. She also knew well how proper it was that the spirit of saint Joseph be tried and dilated by this tribulation before the great mysteries should be entrusted to his care,
In the meanwhile saint Joseph was anxiouslv debating within himself concerning the proper course or action, for he had borne his tribulation already for two months; and now, overcome by the greatness of it, he argued with himself: “I do not find a better way out of these difficulties than to absent myself. I confess that my Spouse is most perfect and exhibits nothing but what shows Her a saint; but after all She is pregnant and of it I cannot fathom the mystery. I do not wish to injure Her reputation of holiness by involving Her in the punishment of the law; yet at the same time I cannot stand by and witness the consequences of her pregnancy. I will leave her now, and commit myself to the providence of the Lord, who governs me.” He then resolved to depart during that night, and in order to prepare for his journey he packed some clothes and other trifles into a small bundle. Having also claimed some wages due to him for his work, he retired to rest with the intention of leaving at midnight. But on account of the strangeness of his undertaking, and because he was in the habit of commending his intentions to God in prayer, after he had come to this resolve he spoke to the Lord: “Highest and eternal God of our fathers Abraham, Isaac and Jacob, Thou true and only refuge of the poor and afflicted, the grief and tribulation of my heart are well known to thy clemency. Thou knowest also, O Lord (although I am unworthy), that I am innocent of that which causes my sorrow, and Thou likewise art aware of the infamy and danger consequent upon the condition of my Spouse. I do not believe Her an adulteress, because I see in Her great virtue and perfection; yet I certainly see Her pregnant. I do not know by whom or how it was caused; and therefore I find no way to restore my peace. In order to choose the least evil I will withdraw from Her and seek a place where no one knows me and, resigning myself to thy Providence, I will pass my life in a desert. Do not forsake me, my Lord and eternal God, since I desire solely thy honor and service.
Saint Joseph prostrated himself on the ground and made a vow to go to the temple of Jerusalem and offer up a part of the small sum of money which he had provided for his journey, in order that God might help and protect Mary his Spouse from the calamities of men and free Her from all misfortune; for great was the uprightness of that man of God, and the esteem in which he held the heavenly Lady. After this prayer he composed himself for a short sleep with the intention of departing in secret and at midnight from his Spouse. During this sleep, however, happened what I will relate in the next chapter. The great Princess of heaven, (assured by the divine promise), observed from her retirement all that saint Joseph was preparing to do; for the Almighty showed it to Her. And hearing the vow, which he made for her welfare, and seeing the small bundle and the poor provision he prepared for his journey, She was filled with tender compassion and prayed anew for him, giving praise and thanks to the Lord for his Providence in guiding the actions of men beyond all human power of comprehension. His Majesty so ordained events, that both most holy Mary and saint Joseph should be brought to the utmost reach of interior sorrow.
In these operations of course, the last reason is always the divine will itself, just, holy and perfect. However, as far as I have understood, I will partly mention some other reasons in explanation. The first reason is, that saint Joseph was so prudent, filled with such heavenly light, and had such high conception of our most holy Lady, the blessed Mary, that it was not necessary to convince him by strong evidence, in order to assure him of her dignity and of the mysteries of the Incarnation; for in hearts well–disposed the divine inspirations find easy entrance. The second reason is, because his trouble had its beginning in the senses, namely in seeing with his eyes the pregnancy of his Spouse; hence it was a just retribution, that they, having given occasion for deception or suspicion, should as it were be deadened or repressed by the privation of the angelic vision. The third reason is as it were a sequence of this last one: saint Joseph, although he was guilty of no fault, was under the influence of his affliction and his senses were so to say deadened and incapacitated for the sensible perception and interaction of the angel. Therefore it was befitting, that the angel deliver this message to him at a time, when the senses, which had been scandalized, were inactive and suspended in their operations. Thus the holy man might afterwards, regaining their full use, purify and dispose himself by many acts of virtue for entertaining the operation of the holy Spirit which had been entirely interrupted by his troubles.
Saint Joseph awoke with the full consciousness, that his Spouse was the true Mother of God. Full of joy on account of his good fortune and of his inconceivable happiness, and at the same time deeply moved by sudden sorrow for what he had done, he prostrated himself to the earth and with many other humble, reverential and joyful tokens of his feelings he performed heroic acts of humiliation and of thanksgiving. He gave thanks to the Lord for having revealed to him this mystery and for having made him the husband of her, whom God had chosen for his Mother, notwithstanding that he was not worthy to be even her slave. Amid these recognitions and these acts of virtue, the spirit of saint Joseph remained tranquil and apt for the reception of new influences of the holy Spirit. His doubts and anxieties of the past few months had laid in him those deep foundations of humility, which were necessary for one who should be entrusted with the highest mysteries of the Lord; and the remembrance of his experiences was to him a lesson which lasted all his life. The holy man began to blame himself alone for all that had happened and broke forth in the following prayer: “O my heavenly Spouse and meekest Dove, chosen by the Most High for his dwelling–place and for his Mother: how could thy unworthy slave have dared to doubt thy fidelity? How could dust and ashes ever permit itself to be served by Her, who is the Queen of heaven and earth and the Mistress of the universe? How is it, that I have not kissed the ground which was touched by thy feet? Why have I not made it my most solicitous care to serve Thee on my knees? How will I ever raise my eyes in thy presence and dare to remain in thy company or open my lips to speak to Thee? O my Lord and God, give me grace and strength to ask her forgiveness and move her heart to mercy, that She do not despise her sorrowful servant according to his guilt.
The holy spouse now left his little room, finding himself so happily changed in sentiments since the time he had composed himself for sleep. As the Queen of heaven always had kept herself in retirement, he did not wish to disturb her sweet contemplation, until She herself desired. In the meantime the man of God unwrapped the small bundle, which he had prepared, shedding many tears with feelings quite different from those with which he had made it up. Weeping, he began to show his reverence for his heavenly Spouse, by setting the rooms in order, scrubbing the floors, which were to be touched by the sacred feet of most holy Mary. He also performed other chores which he had been accustomed to leave to the heavenly Lady before he knew her dignity. He resolved to change entirely his relation toward Her, assume for himself the position of servant and leave to Her the dignity of Mistress. From that day on arose a wonderful contention between the two, which of them should be allowed to show most eagerness to serve and most humility. All that happened with saint Joseph the Queen of heaven saw, and not a thought or movement escaped her attention. When the time arrived, the saint approached the oratory of her Highness, and She awaited him with sweetest kindness and mildness.
The husband of Mary, saint Joseph, now better informed, waited until his most holy Spouse had finished her contemplation, and at the hour known to him he opened the door of the humble apartment which the Mother of the heavenly king occupied. Immediately upon entering the holy man threw himself on his knees, saying with the deepest reverence and veneration: “My Mistress and Spouse, true Mother of the eternal Word, here am I thy servant prostrate at the feet of thy clemency. For the sake of thy God and Lord, whom Thou bearest in thy virginal womb, I beseech Thee to pardon my audacity. I am certain, O Lady, that none of my thoughts is hidden to thy wisdom and to thy heavenly insight. Great was my presumption in resolving to leave Thee and not less great was my rudeness in treating Thee until now as my inferior, instead of serving Thee as the Mother of my Lord and God. But Thou also knowest that I have done all in ignorance, because I knew not the sacrament of the heavenly King and the greatness of thy dignity, although I revered in Thee other gifts of the Most High. Do not reflect, my Mistress, upon the ignorance of such a lowly creature, who, now better instructed, consecrates his heart and his whole life to thy service and attendance. I will not rise from my knees, before being assured of thy favor, nor until I have obtained thy pardon, thy good will and thy blessing.”
The most holy Mary, hearing the humble words of saint Joseph, experienced diverse feelings. For with tender joy in the Lord She saw how apt he was to be entrusted with the sacraments of the Lord, since he acknowledged and venerated them with such deep faith and humility. But She was somewhat troubled by his resolve of treating Her henceforth with the respect and self abasement alluded to in his words; for the humble Lady feared by this innovation to lose the occasions of obeying and humiliating Herself as a servant of her spouse. Like one, who suddenly finds herself in danger of being deprived of some jewel or treasure highly valued, most holy Mary was saddened by the thought that saint Joseph would no longer treat Her as an inferior and as subject to him in all things, having now recognized in Her the Mother of the Lord. She raised her holy spouse from his knees and threw Herself at his feet (although he tried to hinder it), and said: “I myself, my master and spouse, should ask thee to forgive me and thou art the one who must pardon me the sorrows and the bitterness, which I have caused thee; and therefore I ask this forgiveness of thee on my knees, and that thou forget thy anxieties, since the Most High has looked upon my desires and afflictions in divine pleasure.”
It seemed good to the heavenly Lady to console her spouse, and therefore, not in order to excuse Herself, She added: “As much as I desired, I could not on my own account give thee any information regarding the sacrament hidden within me by the power of the Almighty; since, as his slave, it was my duty to await the manifestation of his holy and perfect will. Not because I failed to esteem thee as my lord and spouse did I remain silent: for I was and always will be thy faithful servant, eager to correspond to thy holy wishes and affection. From my inmost heart and in the name of the Lord, whom I bear within me, I beseech thee not to change the manner of thy conversation and interaction with me. The Lord has not made me his Mother in order to be served and to command in this life, but in order to be the servant of all and thy slave, obeying thy will in all things. This is my duty, my master, and outside of it I would lead a life without joy and full of sorrow. It is just that thou afford me the opportunity of fulfilling it, since so it was ordained by the Most High. He has furnished me with thy protection and devoted assistance, in order that I may live securely in the shade of thy provident solicitude and with thy aid rear the Fruit of my womb, my God and my Lord.” With these words and others most sweet and persuasive most holy Mary consoled and quieted saint Joseph, and he raised Her from her knees in order to confer with Her upon all that would be necessary for this purpose. Since on this occasion the heavenly Lady was full of the Holy Ghost and moreover bore within Her, as his Mother, the divine Word, who proceeds from the Father and the Holy Ghost, saint Joseph received special enlightenment and the plenitude of divine graces. Altogether renewed in fervor of spirit he said:
“Blessed art thou, Lady, among all women, fortunate and preferred before all nations and generations. May the Creator of heaven and earth be extolled with eternal praise, since from his exalted kingly throne He has looked upon Thee and chosen Thee for his dwelling–place and in Thee alone has fulfilled the ancient promises made to the Patriarchs and Prophets. Let all generations bless Him: for in no one has He magnified his name as He has done in thy humility; and me, the most insignificant of the living, He has in his divine condescension selected for thy servant.” In these words of praise and benediction saint Joseph was enlightened by the Holy Ghost, in the same manner as saint Elisabeth, when she responded to the salutation of our Queen and Mistress. The light and inspiration, received by the most holy spouse was wonderfully adapted to his dignity and office. The heavenly Lady, upon hearing the words of the holy man, answered in the words of the Magnificat, as She had done on her visit to saint Elisabeth, and She added other canticles. She was all aflame in ecstasy and was raised from the earth in a globe of light, which surrounded Her and transfigured Her with the gifts of glory.
At this heavenly vision saint Joseph was filled with admiration and unspeakable delight; for never had he seen his most blessed Spouse in such eminence of glory and perfection. Now he beheld Her with a full and clear understanding, since all the integrity and purity of the Princess of heaven and mystery of her dignity manifested themselves to him. He saw and recognized in her virginal womb the humanity of the infant God and the union of the two natures of the Word. With profound humility and reverence he adored Him and recognized Him as his Redeemer, offering himself to his Majesty. The Lord looked upon him in benevolence and kindness as upon no other man, for He accepted him as his foster–father and conferred upon him that title. In accordance with this dignity, He gifted him with that plenitude of science and heavenly gifts which Christian piety can and must acknowledge. I do not dilate upon this vast excellence of saint Joseph made known to me, because I would extend this history beyond the prescribed bounds.
However, if it was a proof of the magnanimity of the glorious saint Joseph and a clear evidence of his great sanctity, that he did not wear away and die of the grief sustained at the thought of the loss of his beloved Spouse, it is yet more astonishing, that he was not overwhelmed by the unexpected joy of this revelation of the true mystery connected with his Spouse. In the former he proved his high sanctity; but in the latter he showed himself worthy of gifts, such which, if the Lord had not expanded his heart, he could neither have been capable of receiving nor could he have outlived to bear in the joy of his spirit. In all things he was renewed and elevated, so as to be able to treat worthily Her, who was the Mother of God himself and his Spouse, and to cooperate with Her in the mystery of the Incarnation and in taking care of the Word made man, as I shall relate farther on. In order that he might be still more apt and so much the more recognize his obligation to serve his heavenly Spouse, it was also made known to him, that all the gifts and blessings came to him because of Her: those before his espousal, because he had been selected for her husband, and those afterward, because he had won and merited this distinction. He also perceived with what prudence the great Lady had acted toward him, not only in serving him with such inviolate obedience and profound humility, but also in consoling him in his affliction, soliciting for him the grace and assistance of the Holy Ghost, hiding her feelings with such discretion, tranquilizing and soothing his, sorrow, thus fittingly disposing him for the influence of the divine Spirit. Just as the Princess of heaven had been the instrument for the sanctification of saint John the Baptist and his mother, so She also was instrumental in procuring for saint Joseph the plenitude of graces in still greater abundance. All this the most faithful and fortunate man understood and for it, as a most faithful servant, was proportionately thankful.
WORDS OF THE QUEEN The Virgin Mary speaks to Sister Mary of Agreda, Spain
My daughter, my object in revealing to thee in this history so many sacraments and secrets, both those which thou hast written and many others, which thou art unable to manifest, is, that thou use them as a mirror of my life and as an inviolable rule of action for thy own. All of them should be engraven in the tablets of thy heart and I recall to thy mind the teachings of eternal life, thereby complying with my duty as thy Teacher. Be ready to obey and fulfill all commands as a willing and careful pupil; let the humble care and watchfulness or my spouse saint Joseph, his submission to divine direction and his esteem for heavenly enlightenment, serve thee as an example. For only because his heart had been well disposed and prepared for the execution of the divine will, was he entirely changed and remodeled by the plenitude of grace for the ministry assigned to him by the Most High. Let therefore the consciousness of thy faults serve thee as a motive to submit in all humility to the work of God, not as a pretext to withdraw from the performance of that which the Lord desires of thee.
However, I wish on this occasion to reveal to thee the just reproach and indignation of the Most High against mortals; so that, comparing the conduct of other men with the humility and meekness, which I exercised toward my spouse saint Joseph, thou mayest understand it better in divine enlightenment. The cause of this reproach, which the Lord and I have to make against men, is the inhuman perversity of men in persisting to treat each other with so much want of humility and love. In this they commit three faults, which displease the Most High very much and which cause the Almighty and me to withhold many mercies. The first is, that men, knowing that they are all children of the same Father in heaven (Is. 64, 8), works of his hands, formed of the same nature, graciously nourished and kept alive by his Providence, reared at the same table of divine mysteries and Sacraments, especially of his own body and blood, nevertheless forget and despise all these advantages, concentrating all their interest upon earthly and trivial affairs, exciting themselves without reason, swelling with indignation, creating discords, quarrels, indulging in detractions and harsh words, sometimes rising up to most wicked and inhuman vengeance or mortal hate of one another.
The second is, that, when through human frailty and want of mortification, incited by the temptation of the devil, they happen to fall into one of these faults, they do not at once seek to rid themselves of it nor strive to be again reconciled, as should be done by brothers in the presence of a just judge. Thus they deny Him as their merciful Father and force Him to become the severe and rigid Judge of their sins; for no faults excite Him sooner to exercise his severity than the sins of revenge and hate.
The third offense, which causes his great indignation, is, that sometimes, when a brother comes in order to be reconciled, he that deems himself offended will not receive him and asks a greater satisfaction than that which he knows would be accepted by the Lord, and which he himself offers as satisfaction to God’s Majesty. For all of them wish that God, who is most grievously offended, should receive and pardon them, whenever they approach Him with humility and contrition; while those that are but dust and ashes, ask to be revenged upon their brothers and will not content themselves with the satisfaction, which the Most High himself readily accepts for their own sins.
The second is, that, when through human frailty and want of mortification, incited by the temptation of the devil, they happen to fall into one of these faults, they do not at once seek to rid themselves of it nor strive to be again reconciled, as should be done by brothers in the presence of a just judge. Thus they deny Him as their merciful Father and force Him to become the severe and rigid Judge of their sins; for no faults excite Him sooner to exercise his severity than the sins of revenge and hate.
The third offense, which causes his great indignation, is, that sometimes, when a brother comes in order to be reconciled, he that deems himself offended will not receive him and asks a greater satisfaction than that which he knows would be accepted by the Lord, and which he himself offers as satisfaction to God’s Majesty. For all of them wish that God, who is most grievously offended, should receive and pardon them, whenever they approach Him with humility and contrition; while those that are but dust and ashes, ask to be revenged upon their brothers and will not content themselves with the satisfaction, which the Most High himself readily accepts for their own sins.
Of all the sins, which the sons of the Church commit, none is more horrible than these in the eyes of the Most High. This thou wilt readily understand by the divine light and in the vigor of God’s law, which commands men to pardon their brethren, although they may have offended seventy times seven. And if a brother offend many times every day, as soon as he says that he is sorry for it, the Lord commands us to forgive the offending brother as many times without counting the number. And those that are not willing to forgive, He threatens with severest punishment on account of the scandal, which they cause. This can be gathered from the threatening words of God himself: Woe to him from whom scandal comes and through whom scandal is caused! It were better for him, if he fell into the depths of the sea with a heavy millstone around his neck. This was said in order to indicate the danger of this sin and the difficulty of obtaining deliverance therefrom, which must be compared to that of a man dropping into the sea with a grinding–stone around his neck. It also points out that the punishment is the abyss of eternal pains (Matth. 8, 9). Therefore the command of my most holy Son is good advice to the faithful, that they rather permit their eyes to be torn out and their hands chopped off, than allow themselves to fall into this crime of scandalizing the little ones.
Book 4, Chapter 2
THE AMIABLE HUMILITY OF MARY TOWARD HER SPOUSE
The most faithful Joseph, after being informed of the mystery and sacrament of the Incarnation, was filled with such high and befitting sentiments concerning his Spouse, that, although he had always been holy and perfect, he was changed into a new man. He resolved to act toward the heavenly Lady according to a new rule and with much greater reverence, as I will relate farther on. This was conformable to the wisdom of the saint and due to the excellence of his Spouse; for saint Joseph by heavenly enlightenment saw well that he was the servant and She the Mistress of heaven and earth. In order to satisfy his desire for honoring and reverencing Her as the Mother of God, whenever he passed Her or spoke to Her alone, he did it with great external veneration and on bended knees. He would not allow Her to serve him, or wait upon him, or perform any other humble services, such as cleaning the house or washing the dishes and the like. All these things the most happy spouse wished to do himself, in order not to derogate from the dignity of the Queen.
But the heavenly Lady, who among the humble was the most humble and whom no one could surpass in humility, so managed all these things, that the palm of victory in all these virtues always remained with Her. She besought saint Joseph not to bend the knees to her, for though this worship was due to the Lord whom She carried in her womb, yet as long as He was within unseen by any one no distinction was externally manifest between his and her own person. The saint therefore allowed himself to be persuaded and conformed to the wishes of the Queen of heaven; only at times, when She was not looking, he continued to give this worship to the Lord whom She bore in her womb, and also to Her as his Mother, intending thereby to honor Both according to the excellence of Each. In regard to the other works and services, an humble contention arose between them. For saint Joseph could not overcome his conviction as to the impropriety of allowing the great Queen and Lady to perform them, and therefore he sought to be beforehand with such household duties. His heavenly Spouse was filled with the same eagerness to seize upon occasions in advance of saint Joseph. As however he busied himself in these duties during the time which She spent in contemplation, he frustrated her continual desire of serving him and of performing all the duties of the household, which She considered as belonging to Her as a servant. In her affliction on this account, the heavenly Lady turned to the Lord with humble complaints, and besought Him to oblige saint Joseph not to hinder Her in the exercise of humility, as She desired. As this virtue is so powerful before the divine tribunal and has free access, no prayers accompanied by it is small. Humility makes all prayers effective and inclines the immutable Being of God to clemency. He heard Her petition and He ordered the angel guardian of the blessed husband to instruct him as follows: “Do not frustrate the humble desires of Her who is supreme over all the creatures of heaven and earth. Exteriorly allow Her to serve thee and interiorly treat Her with highest reverence, and at all times and in all places worship the incarnate Word. It is his will, equally with that of the heavenly Mother, to serve and not to be served, in order to teach the world the knowledge of life and the excellence of humility. In some of the work thou canst assist Her, but always reverence in Her the Lord of all creation.”
Instructed by this command of the Most High, saint Joseph permitted the heavenly Princess to exercise her humility and so both of them were enabled to make an offering of their will to God: most holy Mary, by exercising the deepest humility and obedience toward her spouse in all her acts of virtue which She performed without failing in the least point of perfection; and saint Joseph by obeying the Almighty with a holy and prudent embarrassment, which was occasioned by seeing himself waited upon and served by Her, whom he had recognized as his Mistress and that of the world, and as the Mother of his God and Creator.
No human tongue can reproduce the celestial words and conversations of the most holy Mary and the blessed Joseph. I will adduce some of them in the following chapters, as far as I know how. Yet, who can declare the effects wrought in the sweet and devout heart of this saint in seeing himself not only constituted the husband of Her who was the true Mother of his Creator, but in finding himself also served by Her as if She was the humblest slave, while at the same time he beheld Her raised in sanctity and dignity above the highest seraphim and inferior only to God? If the divine right hand enriched with blessings the house of Obededom for having sheltered for a few months the figurative ark of the old Testament (I Par. 13, 4), what blessings did He not shower upon saint Joseph, to whom He entrusted the true ark and the Lawgiver himself enshrined in Her? Incomparable was the good fortune and happiness of this saint! Not only because he had with him in his house the living and true ark of the new Testament, the altar, the sacrifice, and the temple, all left in his charge: but also because he cared for them worthily and as a faithful servant (Matth. 24, 45), constituted by the Lord himself over his family to provide for all their necessities in the right time as a most faithful dispenser (Os. 14, 20). Let all generations and peoples acknowledge and bless him, let them extol his merits; since the Most High has favored none other in the same degree. I, an unworthy and poor worm, in the light of such venerable sacraments. exalt and magnify this Lord God, confessing Him as holy, just, merciful, wise and admirable in the disposition of all his great works.
The humble but blessed house of Joseph contained three rooms, which occupied nearly all its space and formed the exclusive dwelling place of the two Spouses; for they kept neither a man–nor a maid–servant. In one of the rooms saint Joseph slept, in another he worked and kept the tools of his trade of carpentering; the third was ordinarily occupied by the Queen of heaven and was also her sleeping room. It contained a couch made by the hands of saint Joseph. This arrangement they had observed since their espousal and from the day on which they had come to this, their dwelling. Before knowing the dignity of his Spouse and Lady, saint Joseph rarely went to see Her; for while She kept her retirement he was engaged in his work, unless some affair made it absolutely necessary to consult Her. But after he was informed of his good fortune, the holy man was more solicitous for her welfare, and in order to renew the joy of his heart he began to come often to the retreat of the sovereign Lady, visiting Her and receiving her commands. But he always approached Her with extreme humility and reverential fear, and before he spoke to Her, he was careful to note in what She was engaged. Many times he saw Her in ecstasy raised from the earth and resplendent with most brilliant light; at other times in the company of her angels in celestial interaction with them; and at other times, he found Her prostrate upon the earth in the form of a cross, speaking to the Lord. Her most fortunate spouse was a participator in these favors. But whenever he found the great Lady in these occupations and postures, he would presume no farther than to look upon Her with profound reverence; and thereby he merited sometimes to hear the sweetest harmony of the celestial music, with which the angels regaled their Queen, and perceived a wonderful fragrancy which comforted him and filled him entirely with jubilation and joy of spirit.
The two holy spouses lived alone in their house, for as I have said, they had no servants of any kind, not only on account of their humility, but in order more fittingly to bide from any witnesses the wonders, which passed between them and which were not to be communicated to outsiders. Likewise the Princess of heaven did not leave her dwelling, except for very urgent causes in the service of God or her fellow–men. Whenever anything was necessary She asked that fortunate neighbor, who as I have said had served saint Joseph during the absence of Mary in the house of Zacharias. This woman received such a good return from Mary, that not only she herself became most holy and perfect, but her whole household and family was blessed by the help of the Queen and Mistress of the world. She was visited by most holy Mary in some of her sicknesses and with her family was copiously enriched by the blessings of heaven.
Never did saint Joseph see his heavenly Spouse asleep, nor did he of his own experience know whether She ever slept, although he besought Her to take some rest, especially during the time of her sacred pregnancy. The resting–place of the Princess was the low couch, which I said had been constructed by saint Joseph; and on it were the coverings which served her during her brief and holy sleep. Her undergarment was a sort of tunic made of cotton, but softer than the ordinary or common cloth. This tunic She never changed from the time since She left the temple, nor did it wear out or grow old or soiled, and no person ever saw it, nor did saint Joseph know that She wore that kind of a garment; for he never saw any other part of her clothing except the outside garments, which were open to the view of other persons. Those were of a gray color, as I have said (Part I. No. 400), and these only and her head–coverings were the garments, which the Queen changed now and then; not because they were soiled, but because, being visible to all, She wished to avoid notice by such strange sameness of outward appearance. Nothing that She wore upon her most pure and virginal body became soiled or worn; for She neither perspired, nor was She subject to the punishments, which are laid upon the sin–impregnated bodies of the children of Adam. She was in all respects most pure and the works of her hands were like crystal ornaments; and with the same purity She cared for the clothes and other necessities of saint Joseph. The food of which She partook, was most limited in kind and quantity; but She partook of some every day and in company of her spouse; she never ate meat, although he did, and She prepared it for him. Her sustenance was fruit, fishes, and ordinarily bread and cooked vegetables; but of all these She partook in exact measure and weight, only so much as was necessary for the nourishment of the body and the maintaining of the natural warmth without any superfluities that could pass over into excess of harmful corruption; the same rule She observed in regard to drink, although Her fervent acts of love often caused a superabundance of preternatural ardor. This rule, as to the quantity of her nourishment, She followed during her whole life, although as to the kind of food She adapted Herself to the various circumstances demanding a change, as I shall relate further on.
WORDS OF THE QUEEN The Virgin Mary speaks to Sister Mary of Agreda, Spain
My daughter, in the school of humility, which my whole life affords thee, I wish that thou be studious and diligent; and this should be thy first and principal care, if thou wishest to enjoy the sweet embraces of the Lord, assure thyself of his favor and possess the treasures of light, which are hidden to the proud (Matth. 11, 23). For without the trusty foundation of humility such treasures cannot be confided to any man. Let all thy ambition be to humble thyself in thy own estimation and thought, so that in thy exterior actions thou mayest truly exhibit this humility of thy interior. It must be a subject of confusion and a spur of humility for thee and for all the souls to have the Lord as their Father and Spouse, to see, that the presumption and pride of worldly wisdom is more powerful in its devotees, than humility and true self–knowledge is in the children of light. Consider the watchfulness, the untiring study and care of ambitious and aspiring men. Look upon their struggle to be esteemed in the world, their strivings never at rest, though so vain and worthless; how they conduct themselves outwardly according to the false notions which they have of themselves; how they pretend to be what they are not, and how they exert themselves to obtain through these false pretenses the treasures, which, though only earthly, they do not deserve. Hence it should be a cause of confusion and shame to the good, that deceit should urge on the sons of perdition with greater force than truth urges the elect; that the number of those, who in the world are anxious to strive in the service of their God and Creator, should be so small in comparison with the number of those who serve vanity; that there should be so few of the elect, though all are called (Matth. 22, 16).
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Catholic Catechism
PART ONE - THE PROFESSION OF FAITH
SECTION TWO -THE PROFESSION OF THE CHRISTIAN FAITH
CHAPTER THREE - I BELIEVE IN HOLY SPIRIT
ARTICLE 9 - "I BELIEVE IN THE HOLY CATHOLIC CHURCH"
Paragraph 1. The Church in God's Plan
I. NAMES AND IMAGES OF THE CHURCH
751 The word "Church" (Latin ecclesia, from the Greek ek-ka-lein, to "call out of") means a convocation or an assembly. It designates the assemblies of the people, usually for a religious purpose.139 Ekklesia is used frequently in the Greek Old Testament for the assembly of the Chosen People before God, above all for their assembly on Mount Sinai where Israel received the Law and was established by God as his holy people.140 By calling itself "Church," the first community of Christian believers recognized itself as heir to that assembly. In the Church, God is "calling together" his people from all the ends of the earth. The equivalent Greek term Kyriake, from which the English word Church and the German Kirche are derived, means "what belongs to the Lord."
752 In Christian usage, the word "church" designates the liturgical assembly,141 but also the local community142 or the whole universal community of believers.143 These three meanings are inseparable. "The Church" is the People that God gathers in the whole world. She exists in local communities and is made real as a liturgical, above all a Eucharistic, assembly. She draws her life from the word and the Body of Christ and so herself becomes Christ's Body.
753 In Scripture, we find a host of interrelated images and figures through which Revelation speaks of the inexhaustible mystery of the Church. The images taken from the Old Testament are variations on a profound theme: the People of God. In the New Testament, all these images find a new center because Christ has become the head of this people, which henceforth is his Body.144 Around this center are grouped images taken "from the life of the shepherd or from cultivation of the land, from the art of building or from family life and marriage."145
754 "The Church is, accordingly, a sheepfold, the sole and necessary gateway to which is Christ. It is also the flock of which God himself foretold that he would be the shepherd, and whose sheep, even though governed by human shepherds, are unfailingly nourished and led by Christ himself, the Good Shepherd and Prince of Shepherds, who gave his life for his sheep.146
755 "The Church is a cultivated field, the tillage of God. On that land the ancient olive tree grows whose holy roots were the prophets and in which the reconciliation of Jews and Gentiles has been brought about and will be brought about again. That land, like a choice vineyard, has been planted by the heavenly cultivator. Yet the true vine is Christ who gives life and fruitfulness to the branches, that is, to us, who through the Church remain in Christ, without whom we can do nothing.147
756 "Often, too, the Church is called the building of God. The Lord compared himself to the stone which the builders rejected, but which was made into the corner-stone. On this foundation the Church is built by the apostles and from it the Church receives solidity and unity. This edifice has many names to describe it: the house of God in which his family dwells; the household of God in the Spirit; the dwelling-place of God among men; and, especially, the holy temple. This temple, symbolized in places of worship built out of stone, is praised by the Fathers and, not without reason, is compared in the liturgy to the Holy City, the New Jerusalem. As living stones we here on earth are built into it. It is this holy city that is seen by John as it comes down out of heaven from God when the world is made anew, prepared like a bride adorned for her husband.148
757 "The Church, further, which is called 'that Jerusalem which is above' and 'our mother', is described as the spotless spouse of the spotless lamb. It is she whom Christ 'loved and for whom he delivered himself up that he might sanctify her.' It is she whom he unites to himself by an unbreakable alliance, and whom he constantly 'nourishes and cherishes.'"149
II. THE CHURCH'S ORIGIN, FOUNDATION AND MISSION
758 We begin our investigation of the Church's mystery by meditating on her origin in the Holy Trinity's plan and her progressive realization in history.
759 "The eternal Father, in accordance with the utterly gratuitous and mysterious design of his wisdom and goodness, created the whole universe and chose to raise up men to share in his own divine life,"150 to which he calls all men in his Son. "The Father . . . determined to call together in a holy Church those who should believe in Christ."151 This "family of God" is gradually formed and takes shape during the stages of human history, in keeping with the Father's plan. In fact, "already present in figure at the beginning of the world, this Church was prepared in marvelous fashion in the history of the people of Israel and the old Advance. Established in this last age of the world and made manifest in the outpouring of the Spirit, it will be brought to glorious completion at the end of time."152
760 Christians of the first centuries said, "The world was created for the sake of the Church."153 God created the world for the sake of communion with his divine life, a communion brought about by the "convocation" of men in Christ, and this "convocation" is the Church. The Church is the goal of all things,154 and God permitted such painful upheavals as the angels' fall and man's sin only as occasions and means for displaying all the power of his arm and the whole measure of the love he wanted to give the world:
- Just as God's will is creation and is called "the world," so his intention is the salvation of men, and it is called "the Church."155
761 The gathering together of the People of God began at the moment when sin destroyed the communion of men with God, and that of men among themselves. The gathering together of the Church is, as it were, God's reaction to the chaos provoked by sin. This reunification is achieved secretly in the heart of all peoples: "In every nation anyone who fears him and does what is right is acceptable" to God.156
762 The remote preparation for this gathering together of the People of God begins when he calls Abraham and promises that he will become the father of a great people.157 Its immediate preparation begins with Israel's election as the People of God. By this election, Israel is to be the sign of the future gathering of All nations.158 But the prophets accuse Israel of breaking the covenant and behaving like a prostitute. They announce a new and eternal covenant. "Christ instituted this New Covenant."159
763 It was the Son's task to accomplish the Father's plan of salvation in the fullness of time. Its accomplishment was the reason for his being sent.160 "The Lord Jesus inaugurated his Church by preaching the Good News, that is, the coming of the Reign of God, promised over the ages in the scriptures."161 To fulfill the Father's will, Christ ushered in the Kingdom of heaven on earth. The Church "is the Reign of Christ already present in mystery."162
764 "This Kingdom shines out before men in the word, in the works and in the presence of Christ."163 To welcome Jesus' word is to welcome "the Kingdom itself."164 The seed and beginning of the Kingdom are the "little flock" of those whom Jesus came to gather around him, the flock whose shepherd he is.165 They form Jesus' true family.166 To those whom he thus gathered around him, he taught a new "way of acting" and a prayer of their own.167
765 The Lord Jesus endowed his community with a structure that will remain until the Kingdom is fully achieved. Before all else there is the choice of the Twelve with Peter as their head.168 Representing the twelve tribes of Israel, they are the foundation stones of the new Jerusalem.169 The Twelve and the other disciples share in Christ's mission and his power, but also in his lot.170 By all his actions, Christ prepares and builds his Church.
766 The Church is born primarily of Christ's total self-giving for our salvation, anticipated in the institution of the Eucharist and fulfilled on the cross. "The origin and growth of the Church are symbolized by the blood and water which flowed from the open side of the crucified Jesus."171 "For it was from the side of Christ as he slept the sleep of death upon the cross that there came forth the 'wondrous sacrament of the whole Church.'"172 As Eve was formed from the sleeping Adam's side, so the Church was born from the pierced heart of Christ hanging dead on the cross.173
767 "When the work which the Father gave the Son to do on earth was accomplished, the Holy Spirit was sent on the day of Pentecost in order that he might continually sanctify the Church."174 Then "the Church was openly displayed to the crowds and the spread of the Gospel among the nations, through preaching, was begun."175 As the "convocation" of all men for salvation, the Church in her very nature is missionary, sent by Christ to all the nations to make disciples of them.176
768 So that she can fulfill her mission, the Holy Spirit "bestows upon [the Church] varied hierarchic and charismatic gifts, and in this way directs her."177 "Henceforward the Church, endowed with the gifts of her founder and faithfully observing his precepts of charity, humility and self-denial, receives the mission of proclaiming and establishing among all peoples the Kingdom of Christ and of God, and she is on earth the seed and the beginning of that kingdom."178
769 "The Church . . . will receive its perfection only in the glory of heaven,"179 at the time of Christ's glorious return. Until that day, "the Church progresses on her pilgrimage amidst this world's persecutions and God's consolations."180 Here below she knows that she is in exile far from the Lord, and longs for the full coming of the Kingdom, when she will "be united in glory with her king."181 The Church, and through her the world, will not be perfected in glory without great trials. Only then will "all the just from the time of Adam, 'from Abel, the just one, to the last of the elect,' . . . be gathered together in the universal Church in the Father's presence."182
III. THE MYSTERY OF THE CHURCH
770 The Church is in history, but at the same time she transcends it. It is only "with the eyes of faith"183 that one can see her in her visible reality and at the same time in her spiritual reality as bearer of divine life.
771 "The one mediator, Christ, established and ever sustains here on earth his holy Church, the community of faith, hope, and charity, as a visible organization through which he communicates truth and grace to all men."184 The Church is at the same time:
- a "society structured with hierarchical organs and the mystical body of Christ;
- the visible society and the spiritual community;
- the earthly Church and the Church endowed with heavenly riches."185
These dimensions together constitute "one complex reality which comes together from a human and a divine element":186
- The Church is essentially both human and divine, visible but endowed with invisible realities, zealous in action and dedicated to contemplation, present in the world, but as a pilgrim, so constituted that in her the human is directed toward and subordinated to the divine, the visible to the invisible, action to contemplation, and this present world to that city yet to come, the object of our quest.187 O humility! O sublimity! Both tabernacle of cedar and sanctuary of God; earthly dwelling and celestial palace; house of clay and royal hall; body of death and temple of light; and at last both object of scorn to the proud and bride of Christ! She is black but beautiful, O daughters of Jerusalem, for even if the labor and pain of her long exile may have discolored her, yet heaven's beauty has adorned her.188
772 It is in the Church that Christ fulfills and reveals his own mystery as the purpose of God's plan: "to unite all things in him."189 St. Paul calls the nuptial union of Christ and the Church "a great mystery." Because she is united to Christ as to her bridegroom, she becomes a mystery in her turn.190 Contemplating this mystery in her, Paul exclaims: "Christ in you, the hope of glory."191
773 In the Church this communion of men with God, in the "love [that] never ends," is the purpose which governs everything in her that is a sacramental means, tied to this passing world.192 "[The Church's] structure is totally ordered to the holiness of Christ's members. And holiness is measured according to the 'great mystery' in which the Bride responds with the gift of love to the gift of the Bridegroom."193 Mary goes before us all in the holiness that is the Church's mystery as "the bride without spot or wrinkle."194 This is why the "Marian" dimension of the Church precedes the "Petrine."195
774 The Greek word mysterion was translated into Latin by two terms: mysterium and sacramentum. In later usage the term sacramentum emphasizes the visible sign of the hidden reality of salvation which was indicated by the term mysterium. In this sense, Christ himself is the mystery of salvation: "For there is no other mystery of God, except Christ."196 The saving work of his holy and sanctifying humanity is the sacrament of salvation, which is revealed and active in the Church's sacraments (which the Eastern Churches also call "the holy mysteries"). The seven sacraments are the signs and instruments by which the Holy Spirit spreads the grace of Christ the head throughout the Church which is his Body. The Church, then, both contains and communicates the invisible grace she signifies. It is in this analogical sense, that the Church is called a "sacrament."
775 "The Church, in Christ, is like a sacrament - a sign and instrument, that is, of communion with God and of unity among all men."197 The Church's first purpose is to be the sacrament of the inner union of men with God. Because men's communion with one another is rooted in that union with God, the Church is also the sacrament of the unity of the human race. In her, this unity is already begun, since she gathers men "from every nation, from all tribes and peoples and tongues";198 at the same time, the Church is the "sign and instrument" of the full realization of the unity yet to come.
776 As sacrament, the Church is Christ's instrument. "She is taken up by him also as the instrument for the salvation of all," "the universal sacrament of salvation," by which Christ is "at once manifesting and actualizing the mystery of God's love for men."199 The Church "is the visible plan of God's love for humanity," because God desires "that the whole human race may become one People of God, form one Body of Christ, and be built up into one temple of the Holy Spirit."200
IN BRIEF
777 The word "Church" means "convocation." It designates the assembly of those whom God's Word "convokes," i.e., gathers together to form the People of God, and who themselves, nourished with the Body of Christ, become the Body of Christ.
778 The Church is both the means and the goal of God's plan: prefigured in creation, prepared for in the Old Covenant, founded by the words and actions of Jesus Christ, fulfilled by his redeeming cross and his Resurrection, the Church has been manifested as the mystery of salvation by the outpouring of the Holy Spirit. She will be perfected in the glory of heaven as the assembly of all the redeemed of the earth (cf. Rev 14:4).
779 The Church is both visible and spiritual, a hierarchical society and the Mystical Body of Christ. She is one, yet formed of two components, human and divine. That is her mystery, which only faith can accept.
780 The Church in this world is the sacrament of salvation, the sign and the instrument of the communion of God and men.
139 Cf. Acts 19:39.
140 Cf. Ex 19.
141 Cf. 1 Cor 11:18; 14:19,28,34,35.
142 Cf. 1 Cor 1:2; 16:1.
143 Cf. 1 Cor 15:9; Gal 1:13; Phil 3:6.
144 Cf. Eph 1:22; Col 1:18; LG 9.
145 LG 6.
146 LG 6; cf. Jn 10:1-10; Isa 40:11; Ezek 34:11-31; Jn 10:11; 1 Pet 5:4; Jn 10:11-16.
147 LG 6; cf. 1 Cor 39; Rom 11:13-26; Mt 21:32-43 and parallels; Isa 51-7; Jn 15:1-5.
148 LG 6; Cf. 1 Cor 3:9; Mt 21:42 and parallels; Acts 4:11; 1 Pet 2:7; Ps 118:22; 1 Cor 3:11; 1 Tim 3:15; Eph 2:19-22; Rev 21:3; 1 Pet 2:5; Rev 21:1-2.
149 LG 6; Cf. Gal 4:26; Rev 12:17; 19:7; 21:2,9; 22:17; Eph 5:25-26,29.
150 LG 2.
151 LG 2.
152 LG 2.
153 Pastor Hermae, Vision 2,4,1:PG 2,899; cf. Aristides, Apol. 16,6; St. Justin, Apol. 2,7:PG 6,456; Tertullian, Apol. 31,3; 32,1:PL 1,508-509.
154 Cf. St. Epiphanius, Panarion 1,1,5:PG 41,181C.
155 Clement of Alex., Pæd. 1,6,27:PG 8,281.
156 Acts 10:35; cf. LG 9; 13; 16.
157 Cf. Gen 12:2; 15:5-6.
158 Cf. Ex 19:5-6; Deut 7:6; Isa 2:2-5; Mic 4:1-4.
159 LG 9; cf. Hos 1; Isa 1:2-4; Jer 2; 31:31-34; Isa 55:3.
160 Cf. LG 3; AG 3.
161 LG 5.
162 LG 3.
163 LG 5.
164 LG 5.
165 Lk 12:32; cf. Mt 10:16; 26:31; Jn 10:1-21.
166 Cf. Mt 12:49.
167 Cf. Mt 5-6.
168 Cf. Mk 3:14-15.
169 Cf. Mt 19:28; Lk 22:30; Rev 21:12-14.
170 Cf. Mk 6:7; Lk 10:1-2; Mt 10:25; Jn 15:20.
171 LG 3; cf. Jn 19:34.
172 SC 5.
173 Cf. St. Ambrose, In Luc. 2,85-89:PL 15,1666-1668.
174 LG 4; cf. Jn 17:4.
175 AG 4.
176 Cf. Mt 28:19-20; AG 2; 5-6.
177 LG 4.
178 LG 5.
179 LG 48.
180 St. Augustine, De civ. Dei, 18,51:PL 41,614; cf. LG 8.
181 LG 5; Cf. 6; 2 Cor 5:6.
182 LG 2.
183 Roman Catechism I,10,20.
184 LG 8 § 1.
185 LG 8.
186 LG 8.
187 SC 2; cf. Heb 13:14.
188 St. Bernard of Clairvaux, In Cant. Sermo 27:14:PL 183:920D.
189 Eph 1:10.
190 Eph 5:32; 3:9-11; 5:25-27.
191 Col 1:27.
192 1 Cor 13:8; cf. LG 48.
193 John Paul II, MD 27.
194 Eph 5:27.
195 Cf. John Paul II, MD 27.
196 St. Augustine, Ep. 187,11,34:PL 33,846.
197 LG 1.
198 Rev 7:9.
199 LG 9 § 2,48 § 2; GS 45 § 1.
200 Paul VI, June 22, 1973; AG 7 § 2; cf. LG 17.
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RE-CHARGE: Heaven Speaks to Young Adults
To all tween, teens and young adults, A Message from Jesus: "Through you I will flow powerful conversion graces to draw other young souls from darkness. My plan for young men and women is immense. Truly, the renewal will leap forward with the assistance of these individuals. Am I calling you? Yes. I am calling you. You feel the stirring in your soul as you read these words. I am with you. I will never leave you. Join My band of young apostles and I will give you joy and peace that you have never known. All courage, all strength will be yours. Together, we will reclaim this world for the Father. I will bless your families and all of your relationships. I will lead you to your place in the Kingdom. Only you can complete the tasks I have set out for you. Do not reject Me. I am your Jesus. I love you...Read this book, upload to your phones/ipads.computers and read a few pages everyday...and then Pay It Forward...
Reference
- Recharge: Directions For Our Times. Heaven Speaks to Young Adults. recharge.cc.
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