Fortitude, Habakkuk 1:1-4 16:17, Psalms 95:1-9, Luke 17:5-10, Pope Francis's Angelus, Inspirational Hymns - Gregorian Chants, Our Lady of Medjugorje Monthly Message, Feast Day of Saint Francis of Asissi, Prayer of St Francis, Memorial of the Guardian Angels, Opus Dei, 54 Day Novena for Our Nation and World Peace, Mystical City of God Book 2 Chapter 1 The Presentation into the Temple of Mary, Catholic Catechism - Part Three - The Life of the Christ - Chapter 2 Ten Commandments Article 2 Second Commandment, RECHARGE: Heaven Speaks to Young Adults
JESUS I TRUST IN YOU (Year of Mercy). "Always Trust in Jesus, He the beacon of light amongst the darkest clouds" ~ Zarya Parx 2016
JESUS I TRUST IN YOU (Year of Mercy). "Always Trust in Jesus, He the beacon of light amongst the darkest clouds" ~ Zarya Parx 2016
"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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2016 - YEAR OF MERCY
Pope Francis has declared an Extraordinary Jubilee of Mercy. This Holy Year of Mercy began December 8, 2015, the feast of the Immaculate Conception and the 50th anniversary of the closing of the Second Vatican Council. It will close November 20, 2016, the Feast of Christ the King. This year’s motto is “Merciful Like the Father.”
Sometimes, when we think of the word mercy, we picture someone throwing themselves on their knees before a cruel villain, pleading to be spared some punishment. This is not our understanding of God’s mercy. We do not ask for God’s mercy because we are afraid of incurring his wrath as punishment for our sins. Rather, when we call on God to have mercy, we are calling on God in the only way we know him—as one who responds with compassion to those in need. When we show mercy to others, we are responding as God responds, with compassion.
Liturgical Cycle: C - Gospel of Luke - 27th Sunday in Ordinary Time
Daily Rosary
(MON, SAT) - Joyful Mysteries
(TUES, FRI) - Sorrowful Mysteries
(WED,SUN) - Glorious Mysteries
(THURS) - Luminous Mysteries
(MON, SAT) - Joyful Mysteries
(TUES, FRI) - Sorrowful Mysteries
(WED,SUN) - Glorious Mysteries
(THURS) - Luminous Mysteries
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Inspirational Hymns
Contents
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Our Lady of Medjugorje Monthly Messages
October 2, 2016 message from Our Lady of Medjugorje:
Dear children,
The Holy Spirit, according to the Heavenly Father, made me the mother — the mother of Jesus — and by this alone, also your mother. That is why I am coming to hear you, that I may open my motherly arms to you; to give you my heart and to call you to remain with me, because from the top of the cross my Son entrusted you to me. Unfortunately, many of my children have not come to know the love of my Son; many of them do not want to come to know Him. Oh, my children, how much bad is done by those who must see or interpret in order to come to believe. That is why, you, my children, my apostles, in the silence of your heart, listen to the voice of my Son, so that your heart may be His home, that it may not be dark and sad, but that it may be illuminated with the light of my Son. Seek hope with faith, because faith is the life of the soul. Anew I am calling you: pray, pray to live faith in humility, in spiritual peace, and illuminated by the light. My children, do not strive to comprehend everything immediately, because I also did not comprehend everything immediately; but I loved, and I believed in the divine words which my Son spoke — He who was the first light and the beginning of redemption. Apostles of my love — you who pray, sacrifice yourselves, love and do not judge — you go and spread the truth, the words of my Son, the Gospel, because you are the living Gospel; you are the rays of the light of my Son. My Son and I will be with you to encourage you. My children, always implore the blessing of those, and only of those whose hands have been blessed by my Son, of your shepherds. Thank you. ~ Blessed Mother Mary
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Papam Franciscus
(Pope Francis)
Pope Francis Angelus:
October 2, 2016
2016-10-02 Vatican Radio
In Tbilisi Saturday, Pope Francis offered words of consolation to Georgia’s small Catholic community and invited the faithful to be like little children who are so lovingly embraced by God.
Celebrating Mass at Tbilisi’s Mikheil Meskhi Stadium on day two of his pastoral visit to the country, Pope Francis spoke of the “importance of women” as one of the nation’s many treasures.
Quoting Saint Therese of the Child Jesus whose feast is celebrated on this day, the Pope said, “‘they love God in much larger numbers than men do.’” He noted the “great number of grandmothers and mothers who unceasingly defend and pass on the faith” in Georgia, whose female Saint Nino is credited with first evangelizing in the fourth century.
As a mother takes upon herself the burdens and weariness of her children, “ the Pope stressed, “so too does God take upon himself our sins and troubles” in his infinite love for us.
Keep the door of consolation open to Jesus
God, he said, is always ready to offer us consolation in times of need, “amid the turmoil we experience in life.” It “liberates us from evil, brings peace and increases our joy.”
But, he warned, we must leave the “doors of consolation” open to Jesus, through daily reading of the Gospel, silent prayers in adoration, confession and receiving the Eucharist.
When the door of our heart is closed, he said, we “get accustomed to pessimism” and “end up absorbed in our own sadness, in the depths of anguish, isolated.”
God best consoles us, he noted, “when we are united, in communion” and the Church is “the house of consolation” to which we should turn.
Pope Francis urged the faithful to offer to others the same consolation that they receive. “Even when enduring affliction and rejection,” he said, “a Christian is always called to bring hope to the hearts of those who have given up, to encourage the downhearted, to bring the light of Jesus…and his forgiveness.”
“Countless people suffer trials and injustice and live in anxiety,” he continued. And though God’s consolation cannot take away our problems, he said, it “gives us the power to love, to peacefully bear pain.”
Consolation: the Church’s urgent mission
Receiving and bringing God’s consolation, he stressed, is the Church’s “urgent” mission.
And in order to do this, he said, we must become, as Jesus tells us, like a little child. “For God is not known through grand ideas and extensive study,” he noted, “but rather through the littleness of a humble and trusting heart.” Likewise, prestige and earthly success mean little to God who wishes us to empty ourselves of such things. “A child has nothing to give and everything to receive,” the Pope went on: “the one who becomes like a little child is poor in self but rich in God.”
We are not the masters of our lives: live in simplicity like children
Children have much to teach us, he observed: they show us that God “accomplishes great things in those who put up no resistance to him, who are simple and sincere, without duplicity.”
The Pope reminded the faithful that we are all children of the Father: “not masters of our lives” or “autonomous and self-sufficient adults,” but children “who need love and forgiveness.”
In the same way, Christian communities who live the Gospel with this simplicity may be “poor in means” but “are rich in God.” And blessed are those “Shepherds,” the Pope said, “who do not ride the logic of worldly success, but follow the law of love: welcoming, listening, serving.” Blessed too, he observed, is the Church “who does not entrust herself to the criteria of functionalism and organizational efficiency, nor worries about her image.”
Again quoting St. Theresa, Pope Francis concluded his Homily by inviting the faithful to “bear with the faults of others” and delight in the “smallest acts of virtue we see them practice.” Charity, he said, “cannot remain hidden in the depths of our hearts.”
In Tbilisi Saturday, Pope Francis offered words of consolation to Georgia’s small Catholic community and invited the faithful to be like little children who are so lovingly embraced by God.
Celebrating Mass at Tbilisi’s Mikheil Meskhi Stadium on day two of his pastoral visit to the country, Pope Francis spoke of the “importance of women” as one of the nation’s many treasures.
Quoting Saint Therese of the Child Jesus whose feast is celebrated on this day, the Pope said, “‘they love God in much larger numbers than men do.’” He noted the “great number of grandmothers and mothers who unceasingly defend and pass on the faith” in Georgia, whose female Saint Nino is credited with first evangelizing in the fourth century.
As a mother takes upon herself the burdens and weariness of her children, “ the Pope stressed, “so too does God take upon himself our sins and troubles” in his infinite love for us.
Keep the door of consolation open to Jesus
God, he said, is always ready to offer us consolation in times of need, “amid the turmoil we experience in life.” It “liberates us from evil, brings peace and increases our joy.”
But, he warned, we must leave the “doors of consolation” open to Jesus, through daily reading of the Gospel, silent prayers in adoration, confession and receiving the Eucharist.
When the door of our heart is closed, he said, we “get accustomed to pessimism” and “end up absorbed in our own sadness, in the depths of anguish, isolated.”
God best consoles us, he noted, “when we are united, in communion” and the Church is “the house of consolation” to which we should turn.
Pope Francis urged the faithful to offer to others the same consolation that they receive. “Even when enduring affliction and rejection,” he said, “a Christian is always called to bring hope to the hearts of those who have given up, to encourage the downhearted, to bring the light of Jesus…and his forgiveness.”
“Countless people suffer trials and injustice and live in anxiety,” he continued. And though God’s consolation cannot take away our problems, he said, it “gives us the power to love, to peacefully bear pain.”
Consolation: the Church’s urgent mission
Receiving and bringing God’s consolation, he stressed, is the Church’s “urgent” mission.
And in order to do this, he said, we must become, as Jesus tells us, like a little child. “For God is not known through grand ideas and extensive study,” he noted, “but rather through the littleness of a humble and trusting heart.” Likewise, prestige and earthly success mean little to God who wishes us to empty ourselves of such things. “A child has nothing to give and everything to receive,” the Pope went on: “the one who becomes like a little child is poor in self but rich in God.”
We are not the masters of our lives: live in simplicity like children
Children have much to teach us, he observed: they show us that God “accomplishes great things in those who put up no resistance to him, who are simple and sincere, without duplicity.”
The Pope reminded the faithful that we are all children of the Father: “not masters of our lives” or “autonomous and self-sufficient adults,” but children “who need love and forgiveness.”
In the same way, Christian communities who live the Gospel with this simplicity may be “poor in means” but “are rich in God.” And blessed are those “Shepherds,” the Pope said, “who do not ride the logic of worldly success, but follow the law of love: welcoming, listening, serving.” Blessed too, he observed, is the Church “who does not entrust herself to the criteria of functionalism and organizational efficiency, nor worries about her image.”
Again quoting St. Theresa, Pope Francis concluded his Homily by inviting the faithful to “bear with the faults of others” and delight in the “smallest acts of virtue we see them practice.” Charity, he said, “cannot remain hidden in the depths of our hearts.”
Reference:
- Vatican News. From the Pope. © Copyright 2016 - Libreria Editrice Vaticana. Accessed - 10/02/2016
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Today's Word - Fortitiude [fawr-ti-tood]
Origin: 1350-1400; Middle English < Latin fortitūdō strength, firmness, courage, equivalent to forti (s) strong + -tūdō -tude
1. mental and emotional strength in facing difficulty, adversity, danger, or temptation courageously:
Never once did her fortitude waver during that long illness.
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Today's Old Testament Reading - Psalms 95:1-2, 6-7, 8-9
1 Come, let us cry out with joy to Yahweh, acclaim the rock of our salvation.2 Let us come into his presence with thanksgiving, acclaim him with music.
6 Come, let us bow low and do reverence; kneel before Yahweh who made us!
7 For he is our God, and we the people of his sheepfold, the flock of his hand. If only you would listen to him today!
8 Do not harden your hearts as at Meribah, as at the time of Massah in the desert,
9 when your ancestors challenged me, put me to the test, and saw what I could do!
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Today's Epistle - Habakkuk 1:2-3, 2:2-4
2 How long, Yahweh, am I to cry for help while you will not listen; to cry, 'Violence!' in your ear while you will not save?3 Why do you make me see wrong-doing, why do you countenance oppression? Plundering and violence confront me, contention and discord flourish.
2 Then Yahweh answered me and said, 'Write the vision down, inscribe it on tablets to be easily read.
3 For the vision is for its appointed time, it hastens towards its end and it will not lie; although it may take some time, wait for it, for come it certainly will before too long.
4 'You see, anyone whose heart is not upright will succumb, but the upright will live through faithfulness.'
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Today's Gospel Reading - Luke 17:5-10
The Lord increases our faith,
so that our lives may be
at the free service of God and of neighbour.
so that our lives may be
at the free service of God and of neighbour.
1. Opening prayer
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Lord Jesus, send your Spirit to help us to read the Scriptures with the same mind that you read them to the disciples on the way to Emmaus. In the light of the Word, written in the Bible, you helped them to discover the presence of God in the disturbing events of your sentence and death. Thus, the cross that seemed to be the end of all hope became for them the source of life and of resurrection.
Create in us silence so that we may listen to your voice in Creation and in the Scriptures, in events and in people, above all in the poor and suffering. May your word guide us so that we too, like the two disciples from Emmaus, may experience the force of your resurrection and witness to others that you are alive in our midst as source of fraternity, justice and peace. We ask this of you, Jesus, son of Mary, who revealed to us the Father and sent us your Spirit. Amen.
2. Reading
a) A key to the reading:
The text of this Sunday’s liturgy is part of a long section typical of Luke (Lk 9:51 to 19:28), which describes the slow ascent of Jesus towards Jerusalem, where he will be made prisoner, sentenced and die. A large part of this section is given to instructing the disciples. Our text is part of this instruction to the disciples. Jesus teaches them how to live in community (Lk 17:1).
b) A division of the text as a help to its reading:
Luke 17:5: The apostles ask Jesus to increase their faith
Luke 17:6: Living one’s faith the size of a mustard seed
Luke 17:7-9: Living one’s life at the free service of God and neighbour
Luke 17:10: Application of the comparison with the useless servant
Luke 17:6: Living one’s faith the size of a mustard seed
Luke 17:7-9: Living one’s life at the free service of God and neighbour
Luke 17:10: Application of the comparison with the useless servant
c) The Gospel:
5 The apostles said to the Lord, 'Increase our faith.' 6 The Lord replied, 'If you had faith like a mustard seed you could say to this mulberry tree, "Be uprooted and planted in the sea," and it would obey you. 7 'Which of you, with a servant ploughing or minding sheep, would say to him when he returned from the fields, "Come and have your meal at once"? 8 Would he not be more likely to say, "Get my supper ready; fasten your belt and wait on me while I eat and drink. You yourself can eat and drink afterwards"? 9 Must he be grateful to the servant for doing what he was told? 10 So with you: when you have done all you have been told to do, say, "We are useless servants: we have done no more than our duty." '
3. A moment of prayerful silence
so that the Word of God may penetrate and enlighten our life.
4. Some questions
to help us in our personal reflection.
a) What part of this text did I like best or struck me most?
b) Faith in whom? In God? In the other? Or in oneself?
c) Faith the size of a mustard seed: is my faith like this?
d) To give one’s life in service without expecting any return: am I capable of living thus?
b) Faith in whom? In God? In the other? Or in oneself?
c) Faith the size of a mustard seed: is my faith like this?
d) To give one’s life in service without expecting any return: am I capable of living thus?
5. A key to the reading in order to delve deeper into the theme.
a) The historical context of our text:
The historical context of Luke’s Gospel always has two dimensions: the time of Jesus in the 30’s, when the things described in the text took place, and the time of the communities to whom Luke addresses his Gospel, more than 50 years after the events. When Luke reports the words and actions of Jesus, he is not only thinking of what happened in the 30’s, but rather of the life of the communities of the 80’s with all their problems and concerns, and he tries to offer them some light and possible solutions (Lk 1:1-4).
b) A key to the reading: the literary context:
The literary context (Lk 17:1-21) within which is our text (Lk 17:5-10) helps us better understand Jesus’ words. In this text Luke brings together the words Jesus used to teach how one should live in community. Firstly (Lk 17:1-2), Jesus draws the attention of the disciples to the little ones, that is those excluded from society. The communities must hold these dear. Secondly (Lk 17:3-4), he draws attention to the weak members of the communities. In their regard, Jesus wants the disciples to feel responsible for them and to take an attitude of understanding and reconciliation towards them.Thirdly (Lk 17:5-6) (and here begins our text), Jesus speaks of faith in God that must be the driving force of the life of the communities.Fourthly (Lk 17:7-10), Jesus says that the disciples must serve others with the greatest degree of self-denial and selflessness, considering themselves to be useless servants. Fifthly (Lk 17:11-19), Jesus teaches them how to accept the service of others. They must show gratitude. Sixthly (Lk 17:20-21), Jesus teaches them to look at reality around them. He tells them not to run after the deceitful propaganda of those who teach that the Kingdom of God, when it comes, will be able to be seen by all. Jesus says the contrary. The coming of the Kingdom, unlike that of earthly rulers, will not be able to be seen. For Jesus, the Kingdom of God is already here! It is already in our midst, independently of our efforts and merits. It is pure grace! And only faith can perceive it.
c) A commentary on the text:
Luke 17:5: The apostles ask Jesus for an increase in faith
The disciples are aware that it is not easy to possess the qualities that Jesus has just asked of them: care for the little ones (Lk 17:1-2) and reconciliation with the weakest of the brothers and sisters of the community (Lk 17:3-4). And with much faith! Not just faith in God, but also faith in the possibility of regaining the brother and sister. That is why they go to Jesus and ask him: “Increase our faith!”.
The disciples are aware that it is not easy to possess the qualities that Jesus has just asked of them: care for the little ones (Lk 17:1-2) and reconciliation with the weakest of the brothers and sisters of the community (Lk 17:3-4). And with much faith! Not just faith in God, but also faith in the possibility of regaining the brother and sister. That is why they go to Jesus and ask him: “Increase our faith!”.
Luke 17:5-6: Living with faith the size of a mustard seed
Jesus replies: “Were your faith the size of a mustard seed you could say to this mulberry tree, ‘Be uprooted and planted in the sea’, and it would obey you”. This statement of Jesus raises two questions: (1) Is he insinuating that the apostles do not have faith the size of a mustard seed? The comparison used by Jesus is strong and insinuating. A grain of mustard seed is very small, as small as the smallness of the disciples. But with faith, they can become strong, stronger than the mountain or the sea! Were Jesus speaking today he might say: “Were your faith the size of an atom, you could blow up this mountain.” That is, in spite of the difficulty inherent, reconciliation among brothers and sisters is possible, since faith can make that which seems impossible come true. Without the central axle of faith, a broken relationship cannot be healed and the community desired by Jesus cannot be realised. Our faith must bring us to the point where we are able to move within ourselves the mountain of our preconceived ideas and throw it in the sea. (2) With this statement, was Jesus referring to faith in God or faith in the possibility of bringing back the weakest of the brothers and sisters? Most probably it refers to both. As the love of God is made concrete in the love of neighbour, so also faith in God must be made concrete in faith in the brothers and sisters, in reconciliation and in forgiving even up to seventy times seven! (Mt 18:22) Faith is the remote control of the power of God who acts and reveals himself in the renewed human relationship lived in community!
Jesus replies: “Were your faith the size of a mustard seed you could say to this mulberry tree, ‘Be uprooted and planted in the sea’, and it would obey you”. This statement of Jesus raises two questions: (1) Is he insinuating that the apostles do not have faith the size of a mustard seed? The comparison used by Jesus is strong and insinuating. A grain of mustard seed is very small, as small as the smallness of the disciples. But with faith, they can become strong, stronger than the mountain or the sea! Were Jesus speaking today he might say: “Were your faith the size of an atom, you could blow up this mountain.” That is, in spite of the difficulty inherent, reconciliation among brothers and sisters is possible, since faith can make that which seems impossible come true. Without the central axle of faith, a broken relationship cannot be healed and the community desired by Jesus cannot be realised. Our faith must bring us to the point where we are able to move within ourselves the mountain of our preconceived ideas and throw it in the sea. (2) With this statement, was Jesus referring to faith in God or faith in the possibility of bringing back the weakest of the brothers and sisters? Most probably it refers to both. As the love of God is made concrete in the love of neighbour, so also faith in God must be made concrete in faith in the brothers and sisters, in reconciliation and in forgiving even up to seventy times seven! (Mt 18:22) Faith is the remote control of the power of God who acts and reveals himself in the renewed human relationship lived in community!
Luke 17:7-9: Jesus points out how we must fulfil our obligations towards the community
To teach that in the life of a community all must deny and be detached from their own selves, Jesus uses the example of the slave. In those days, a slave could not merit anything. The master, hard and demanding, wanted only their service. It was not usual to thank a slave. For God we are like a slave before his master.
It may seem strange that Jesus should use such a harsh example taken from an unjust social institution of his times, to describe our relationship with the community. He does this on another occasion when he compares the life of the Kingdom to that of a thief. What matters is the aim of the comparison: God comes like a thief, without any previous notice, when least we expect him; like a slave before his master so also we cannot and must not obtain merits before our brothers and sisters in the community.
To teach that in the life of a community all must deny and be detached from their own selves, Jesus uses the example of the slave. In those days, a slave could not merit anything. The master, hard and demanding, wanted only their service. It was not usual to thank a slave. For God we are like a slave before his master.
It may seem strange that Jesus should use such a harsh example taken from an unjust social institution of his times, to describe our relationship with the community. He does this on another occasion when he compares the life of the Kingdom to that of a thief. What matters is the aim of the comparison: God comes like a thief, without any previous notice, when least we expect him; like a slave before his master so also we cannot and must not obtain merits before our brothers and sisters in the community.
Luke 17:10: Application of the comparison of the useless servant
Jesus applies this example to life in community: as a slave before his master, so also must our attitude be in community: we must not do things in order to merit support, approval, promotion or praise, but only to show that we belong to God! “So with you, when you have done all you have been told to do, say ‘We are merely servants; we have done no more than our duty’.“ Before God, we do not merit anything. Whatever we have received we have not merited. We live thanks to the gratuitous love of God.
Jesus applies this example to life in community: as a slave before his master, so also must our attitude be in community: we must not do things in order to merit support, approval, promotion or praise, but only to show that we belong to God! “So with you, when you have done all you have been told to do, say ‘We are merely servants; we have done no more than our duty’.“ Before God, we do not merit anything. Whatever we have received we have not merited. We live thanks to the gratuitous love of God.
d) A deepening on faith and service:
i) Faith in God is made concrete in bringing back brothers and sisters
First fact: During the Second World war in Germany, it happened that two Jews, Samuel and John were in a concentration camp. They were very badly treated and often tortured. John, the younger, was annoyed. He vented his anger by cursing and using bad language towards the German soldier who treated them badly and beat them. Samuel, the older one, kept calm. One day, in a distracted moment, John said to Samuel: “How can you keep calm when you are treated so brutally? Why is it that you have so much courage? You should react and show your opposition to this absurd regime!” Samuel replied: “It is more difficult to stay calm than to be courageous. I do not seek courage, because I am afraid that, due to my anger, he may switch off the last spark of humanity that lies hidden in this brutalised soldier”.
Second fact: During the Roman occupation of Palestine, Jesus was condemned to death by the Sanhedrin. Because of his faith in God the Father, Jesus welcomes all as brothers and sisters, and in acting thus, he challenges radically the system, which in the name of God, keeps so many people marginalized. The sentence of the Sanhedrin is ratified by the Roman Empire and Jesus is lead to be tortured on Mount Calvary. The soldiers carry out the sentence. One of them pierces Jesus’ hands with nails. Jesus’ reaction is: “Forgive them Father for they know not what they do!” (Lk 23:34). Faith in God reveals itself in the pardon offered to those who are killing him.
ii) The service to be offered to the people of God and to humanity
In Jesus’ time, there was a great variety of messianic expectations. According to the many interpretations of the prophecies, there were those who expected a Messiah King (Lk 15:9.32), a Holy Messiah orHigh Priest (Mk 1:24), a Warrior Messiah (Lk 23:5; Mk 15:6; 13:6-8), a Doctor Messiah (Jn 4:25; Mk 1:22.27), a Judge Messiah (Lk 3:5-9; Mk 1:8), a Prophet Messiah (Mk 6:4; 14:65). All, according to their own interests or social class, expected the Messiah according to their wishes and expectations. But it seems that no one, except the anawim, the poor of Yahweh, expected a ServantMessiah, proclaimed by the prophet Isaiah (Is 42:1; 49:3; 52:13). The poor often recalled the messianic promise considered as a service offered to humanity by the people of God. Mary, the poor of Yahweh, said to the angel: “Behold the handmaid of the Lord!” It was from her that Jesus learnt the way of service. “The Son of Man did not come to be served but to serve” (Mk 10:45).
The figure of the Servant described in the four canticles of Isaiah (Is 42:1-9; 49:1-6; 50:4-9; 52:13 to 53:12), did not point to an isolated individual, but to the people of the captivity (Is 41:8-9; 42:18-20; 43:10; 44:1-2; 44:21; 45:4; 48:20; 54:17), described by Isaiah as a people “oppressed, disfigured, without the appearance of a person and without the least human condition, a people exploited, ill treated, reduced to silence, without grace or beauty, full of suffering, avoided by all like a leper, condemned like a criminal, without recourse or defence” (Cf. Is 53:2-8). This is a perfect image of one third of humanity today! This servant people “does not cry out, does not raise its voice, will not be heard in the streets, will not break the crushed reed” (Is 42:2). Persecuted but does not persecute; oppressed but will not oppress; trodden under foot but will not tread on others. This people will not enter into the abyss of violence of the empire that oppresses. This attitude of resistance of the Servant of Yahweh is the root of justice that God wishes to see planted in the whole world. That is why God asks the people to be his Servant with the mission of making such justice shine brightly throughout the world (Is 42:2.6; 49:6).
Jesus knows these canticles and in fulfilling his mission he lets himself be guided by them. At the time of his baptism in the Jordan, the Father entrusts him with the mission of Servant (Mk 1:11). When, in the synagogue of Nazareth, he explains his programme to his own people, Jesus publicly assumes this mission (Lk 4:16-21). It is in this attitude of service that Jesus reveals the face of God that attracts us and shows us the way back to God.
The figure of the Servant described in the four canticles of Isaiah (Is 42:1-9; 49:1-6; 50:4-9; 52:13 to 53:12), did not point to an isolated individual, but to the people of the captivity (Is 41:8-9; 42:18-20; 43:10; 44:1-2; 44:21; 45:4; 48:20; 54:17), described by Isaiah as a people “oppressed, disfigured, without the appearance of a person and without the least human condition, a people exploited, ill treated, reduced to silence, without grace or beauty, full of suffering, avoided by all like a leper, condemned like a criminal, without recourse or defence” (Cf. Is 53:2-8). This is a perfect image of one third of humanity today! This servant people “does not cry out, does not raise its voice, will not be heard in the streets, will not break the crushed reed” (Is 42:2). Persecuted but does not persecute; oppressed but will not oppress; trodden under foot but will not tread on others. This people will not enter into the abyss of violence of the empire that oppresses. This attitude of resistance of the Servant of Yahweh is the root of justice that God wishes to see planted in the whole world. That is why God asks the people to be his Servant with the mission of making such justice shine brightly throughout the world (Is 42:2.6; 49:6).
Jesus knows these canticles and in fulfilling his mission he lets himself be guided by them. At the time of his baptism in the Jordan, the Father entrusts him with the mission of Servant (Mk 1:11). When, in the synagogue of Nazareth, he explains his programme to his own people, Jesus publicly assumes this mission (Lk 4:16-21). It is in this attitude of service that Jesus reveals the face of God that attracts us and shows us the way back to God.
6. Prayer: Psalm 72 (71)
Hope for all that the Messiah Saviour may come
God, endow the king with your own fair judgement,
the son of the king with your own saving justice,
that he may rule your people with justice,
and your poor with fair judgement.
the son of the king with your own saving justice,
that he may rule your people with justice,
and your poor with fair judgement.
Mountains and hills, bring peace to the people!
With justice he will judge the poor of the people,
he will save the children of the needy
and crush their oppressors.
In the sight of the sun and the moon he will endure,
age after age.
With justice he will judge the poor of the people,
he will save the children of the needy
and crush their oppressors.
In the sight of the sun and the moon he will endure,
age after age.
He will come down like rain on mown grass,
like showers moistening the land.
In his days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
like showers moistening the land.
In his days uprightness shall flourish,
and peace in plenty till the moon is no more.
His empire shall stretch from sea to sea,
from the river to the limits of the earth.
The Beast will cower before him,
his enemies lick the dust;
the kings of Tarshish and the islands will pay him tribute.
The kings of Sheba and Saba will offer gifts;
all kings will do him homage,
all nations become his servants.
his enemies lick the dust;
the kings of Tarshish and the islands will pay him tribute.
The kings of Sheba and Saba will offer gifts;
all kings will do him homage,
all nations become his servants.
For he rescues the needy who calls to him,
and the poor who has no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
From oppression and violence he redeems their lives,
their blood is precious in his sight.
and the poor who has no one to help.
He has pity on the weak and the needy,
and saves the needy from death.
From oppression and violence he redeems their lives,
their blood is precious in his sight.
Long may he live; may the gold of Sheba be given him!
Prayer will be offered for him constantly,
and blessings invoked on him all day.
May wheat abound in the land,
waving on the heights of the hills,
like Lebanon with its fruits and flowers at their best,
like the grasses of the earth.
Prayer will be offered for him constantly,
and blessings invoked on him all day.
May wheat abound in the land,
waving on the heights of the hills,
like Lebanon with its fruits and flowers at their best,
like the grasses of the earth.
May his name be blessed for ever,
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
Blessed be Yahweh, the God of Israel,
who alone works wonders;
blessed for ever his glorious name.
May the whole world be filled with his glory! Amen! Amen!
and endure in the sight of the sun.
In him shall be blessed every race in the world,
and all nations call him blessed.
Blessed be Yahweh, the God of Israel,
who alone works wonders;
blessed for ever his glorious name.
May the whole world be filled with his glory! Amen! Amen!
7. Final Prayer
Lord Jesus, we thank for the word that has enabled us to understand better the will of the Father. May your Spirit enlighten our actions and grant us the strength to practice that which your Word has revealed to us. May we, like Mary, your mother, not only listen to but also practise the Word. You who live and reign with the Father in the unity of the Holy Spirit forever and ever. Amen.
Reference: Courtesy of Order of Carmelites, www.ocarm.org.
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Feast Day : St. Francis of Assisi
Feast Day: October 4
Patron Saint: Animals, Merchants & Ecology
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| St Francis of Assisi |
Francis was the son of a wealthy cloth merchant in Assisi, and he lived the high-spirited life typical of a wealthy young man, even fighting as a soldier for Assisi. While going off to war in 1204, Francis had a vision that directed him back to Assisi, where he lost his taste for his worldly life. On a pilgrimage to Rome, he begged with the beggars at St. Peter's. The experience moved him to live in poverty. Francis returned home, began preaching on the streets, and soon amassed a following. His order was endorsed by Pope Innocent III in 1210. He then founded the Order of Poor Clares, which was an enclosed order for women, as well as the Third Order of Brothers and Sisters of Penance. In 1219, he went to Egypt in an attempt to convert the Sultan. By this point, the Franciscan Order had grown to such an extent that its primitive organizational structure was no longer sufficient. He returned to Italy to organize the order. Once his organization was endorsed by the Pope, he withdrew increasingly from external affairs. In 1223, Francis arranged for the first Christmas manger scene. In 1224, he received the stigmata, making him the first recorded person to bear the wounds of Christ's Passion. He died in 1226 while preaching Psalm 141.
On July 16, 1228, he was pronounced a saint by Pope Gregory IX. He is known as the patron saint of animals, the environment, and one of the two patrons of Italy (with Catherine of Siena), and it is customary for Catholic and Anglican churches to hold ceremonies blessing animals on his feast day of 4 October. He is also known for his love of the Eucharist, his sorrow during the Stations of the Cross, and for the creation of the Christmas creche or Nativity Scene.
Early life
Francis of Assisi was one of seven children born to Pietro di Bernardone, a rich cloth merchant, and his wife Pica, about whom little is known except that she was originally from France. Pietro was in France on business when Francis was born, and Pica had him baptised as Giovanni di Bernardone. When his father returned to Assisi, he took to calling him Francesco ("the Frenchman"), possibly in honour of his commercial success and enthusiasm for all things French. According to another account, it was due to the boy being able to speak and sing in French fluently and effortlessly because of his French mother teaching him. Either way, the name Francesco soon replaced his baptismal name.As a youth, Francesco—or Francis in English—became a devotee of troubadours and was fascinated with all things French. Although many hagiographers remark about his bright clothing, rich friends, and love of pleasures, his displays of disillusionment toward the world that surrounded him came fairly early in his life, as is shown in the "story of the beggar." In this account, he was selling cloth and velvet in the marketplace on behalf of his father when a beggar came to him and asked for alms. At the conclusion of his business deal, Francis abandoned his wares and ran after the beggar. When he found him, Francis gave the man everything he had in his pockets. His friends quickly chided and mocked him for his act of charity. When he got home, his father scolded him in rage.
In 1201, he joined a military expedition against Perugia and was taken as a prisoner at Collestrada, spending a year as a captive. It is possible that his spiritual conversion was a gradual process rooted in this experience. Upon his return to Assisi in 1203, Francis returned to his carefree life and in 1204, a serious illness led to a spiritual crisis. In 1205, Francis left for Puglia to enlist in the army of the Count of Brienne. A strange vision made him return to Assisi, deepening his ecclesiastical awakening.
According to the hagiographic legend, thereafter he began to avoid the sports and the feasts of his former companions; in response, they asked him laughingly whether he was thinking of marrying, to which he answered "yes, a fairer bride than any of you have ever seen," meaning his "lady poverty." He spent much time in lonely places, asking God for enlightenment. By degrees he took to nursing lepers, the most repulsive victims in the lazar houses near Assisi. After a pilgrimage to Rome, where he begged at the church doors for the poor, he said he had a mystical vision of Jesus Christ in the Church of San Damiano just outside of Assisi, in which the Icon of Christ Crucified said to him, "Francis, Francis, go and repair My house which, as you can see, is falling into ruins." He took this to mean the ruined church in which he was presently praying, and so he sold some cloth from his father's store to assist the priest there for this purpose.
His father Pietro, highly indignant, attempted to change his mind, first with threats and then with beatings. After legal proceedings before the bishop, Francis renounced his father and his patrimony, laying aside even the garments he had received from him. For the next couple of months he lived as a beggar in the region of Assisi. Returning to the countryside around the town for two years this time, he restored several ruined churches, among them the Porziuncola, a little chapel of St. Mary of the Angels just outside the town, which later became his favorite abode.
Founding of the Franciscan Order
Francis considered his stigmata part of the imitation of Christ.
Clad in a rough garment, barefoot, and, after the Gospel precept, without staff or scrip, he began to preach repentance. He was soon joined by his first follower, a prominent fellow townsman, the jurist Bernardo di Quintavalle, who contributed all that he had to the work. Within a year Francis had eleven followers. Francis chose never to be ordained a priest and the community lived as "lesser brothers," fratres minores in Latin. The brothers lived a simple life in the deserted lazar house of Rivo Torto near Assisi; but they spent much of their time wandering through the mountainous districts of Umbria, always cheerful and full of songs, yet making a deep impression upon their hearers by their earnest exhortations.
Francis' preaching to ordinary people was unusual since he had no license to do so. In 1209 he composed a simple rule for his followers ("friars"), (the Regula primitiva or “Primitive Rule”) which came from verses in the Bible. The rule was “To follow the teachings of our Lord Jesus Christ and to walk in his footsteps.” In 1209, Francis led his first eleven followers to Rome to seek permission from Pope Innocent III to found a new religious order. Upon entry to Rome, the brothers encountered Bishop Guido of Assisi, who had in his company Giovanni di San Paolo, the Cardinal Bishop of Sabina. The Cardinal, who was the confessor of Pope Innocent III, was immediately sympathetic to Francis and agreed to represent Francis to the pope. Reluctantly, Pope Innocent agreed to meet with Francis and the brothers the next day. After several days, the pope agreed to admit the group informally, adding that when God increased the group in grace and number, they could return for an official admittance. The group was tonsured.This was important in part because it recognized Church authority and prevented his following from possible accusations of heresy, as had happened to the Waldensians decades earlier. Though Pope Innocent initially had doubts, following a dream in which he saw Francis holding up the Basilica of St. John Lateran (the bishopric seat of the Pope and cathedral of Rome, thus the 'home church' of all Christendom), he decided to endorse Francis' order. This occurred, according to tradition, on April 16, 1210 and constituted the official founding of the Franciscan order. The group, then the "Lesser Brothers" (Friars Minor or Franciscan Order), preached on the streets and had no possessions. They were centered in Porziuncola, and preached first in Umbria, before expanding throughout Italy.
Missions work
Pope Innocent III has a dream of St. Francis of Assisi supporting the tilting church (attributed to Giotto)
On Palm Sunday, March 28, 1211, Francis received Clare at the Porziuncola and hereby established the Order of Poor Ladies, later called Poor Clares. This was an order for women, and he gave a religious habit, or dress, similar to his own to the noblewoman later known as St. Clare of Assisi, before he then lodged her and a few companions in the church of San Damiano. There they were joined by many other women of Assisi. For those who could not leave their homes, he later formed the Third Order of Brothers and Sisters of Penance. This was a lay fraternity whose members neither withdrew from the world nor took religious vows. Instead, they carried out the principles of Franciscan life. Before long this order grew beyond Italy.
Determined to bring the Gospel to all God’s creatures, Francis sought on several occasions to take his message out of Italy. In the late spring of 1212, he set out for Jerusalem, but he was shipwrecked by a storm on the Dalmatian coast, forcing him to return to Italy. On May 8, 1213, he was given the use of the mountain of La Verna (Alverna) as a gift from the count Orlando di Chiusi who described it as “eminently suitable for whoever wishes to do penance in a place remote from mankind.” The mountain would become one of his favorite retreats for prayer. In the same year, Francis sailed for Morocco, but this time an illness forced him to break off his journey in Spain. Back in Assisi, several noblemen (among them Tommaso da Celano, who would later write the biography of St. Francis) and some well-educated men joined his order. In 1215, Francis went again to Rome for the Fourth Lateran Council. During this time, he probably met Dominic de Guzman (later to be Saint Dominic, the founder of the Friars Preachers, another Catholic religious order). In 1217 he offered to go to France. Cardinal Ugolino of Segni (the future Pope Gregory IX), an early and important supporter of Francis, advised him against this and said that he was still needed in Italy.
St. Francis before the Sultan — the alleged trial by fire (fresco, Giotto attrib.)
At Greccio near Assisi, around 1220, Francis celebrated Christmas by setting up the first known three-dimensional presepio or crèche (Nativity scene). His nativity imagery reflected the scene in traditional paintings. He used real animals to create a living scene so that the worshipers could contemplate the birth of the child Jesus in a direct way, making use of the senses, especially sight. Thomas of Celano, a biographer of Francis and Saint Bonaventure both, tell how he only used a straw-filled manger (feeding trough) set between a real ox and donkey. According to Thomas, it was beautiful in its simplicity with the manger acting as the altar for the Christmas Mass.
Reorganization of the Franciscan Order and death
Saint Francis of Assisi with the Sultan al-Kamil (15th century)
On September 29, 1220, Francis handed over the governance of the Order to brother Peter Catani at the Porziuncola. However, Brother Peter died only five months later, on March 10, 1221, and was buried in the Porziuncola. When numerous miracles were attributed to the late Peter Catani, people started to flock to the Porziuncola, disturbing the daily life of the Franciscans. Francis then prayed, asking Peter to stop the miracles and obey in death as he had obeyed during his life. The reports of miracles ceased. Brother Peter was succeeded by Brother Elias as Vicar of Francis. Two years later, Francis modified the "First Rule" (creating the "Second Rule" or "Rule With a Bull"), and Pope Honorius III approved it on November 29, 1223. As the official rule of the order, it called on the friars "to observe the Holy Gospel of our Lord Jesus Christ, living in obedience without anything of our own and in chastity." In addition, it set regulations for discipline, preaching, and entry into the order. Once the rule was endorsed by the Pope, Francis withdrew increasingly from external affairs. During 1221 and 1222 Francis crossed Italy, first as far south as Catania in Sicily and afterwards as far north as Bologna.
St. Francis receives the Stigmata (fresco attributed to Giotto)
On July 16, 1228, he was pronounced a saint by Pope Gregory IX (the former cardinal Ugolino di Conti, friend of St Francis and Cardinal Protector of the Order). The next day, the Pope laid the foundation stone for the Basilica of Saint Francis in Assisi. He was buried on May 25, 1230, under the Lower Basilica. His burial place remained inaccessible until it was reopened in 1818. Pasquale Belli then constructed for his remains a crypt in neo-classical style in the Lower Basilica. It was refashioned between 1927 and 1930 into its present form by Ugo Tarchi, stripping the wall of its marble decorations. In 1978 the remains of St. Francis were identified by a commission of scholars appointed by Pope Paul VI, and put in a glass urn in the ancient stone tomb. Saint Francis is considered the first Italian poet by literary critics. He believed commoners should be able to pray to God in their own language, and he wrote often in the dialect of Umbria instead of Latin. His writings are considered to have great literary and religious value.
Character and legacy
Habit of Francis of Assisi
Nature and the environment
A garden statue of Francis of Assisi with birds
Another legend from the Fioretti tells that in the city of Gubbio, where Francis lived for some time, was a wolf "terrifying and ferocious, who devoured men as well as animals." Francis had compassion upon the townsfolk, and so he went up into the hills to find the wolf. Soon, fear of the animal had caused all his companions to flee, though the saint pressed on. When he found the wolf, he made the sign of the cross and commanded the wolf to come to him and hurt no one. Miraculously the wolf closed his jaws and lay down at the feet of St. Francis. "Brother Wolf, you do much harm in these parts and you have done great evil," said Francis. "All these people accuse you and curse you...But brother wolf, I would like to make peace between you and the people." Then Francis led the wolf into the town, and surrounded by startled citizens made a pact between them and the wolf. Because the wolf had “done evil out of hunger, the townsfolk were to feed the wolf regularly. In return, the wolf would no longer prey upon them or their flocks. In this manner Gubbio was freed from the menace of the predator. Francis even made a pact on behalf of the town dogs, that they would not bother the wolf again. Finally, to show the townspeople that they would not be harmed, Francis blessed the wolf.
Francis preached the teaching of the Catholic Church, that the world was created good and beautiful by God but suffers a need for redemption because of the primordial sin of man. He preached to man and beast the universal ability and duty of all creatures to praise God (a common theme in the Psalms) and the duty of men to protect and enjoy nature as both the stewards of God's creation and as creatures ourselves.
On November 29th 1979, Pope John Paul II declared St. Francis to be the Patron of Ecology. Then during the World Environment Day 1982, he said that St. Francis' love and care for creation was a challenge for contemporary Catholics and a reminder "not to behave like dissident predators where nature is concerned, but to assume responsibility for it, taking all care so that everything stays healthy and integrated, so as to offer a welcoming and friendly environment even to those who succeed us." The same Pope wrote on the occasion of the World Day of Peace, January 1st 1990, the the saint of Assisi "offers Christians an example of genuine and deep respect for the integrity of creation..." He went on to make the point that St Francis: "As a friend of the poor who was loved by God's creatures, Saint Francis invited all of creation - animals, plants, natural forces, even Brother Sun and Sister Moon - to give honor and praise to the Lord. The poor man of Assisi gives us striking witness that when we are at peace with God we are better able to devote ourselves to building up that peace with all creation which is inseparable from peace among all peoples."
Pope John Paul II concluded that section of the document with these words, "It is my hope that the inspiration of Saint Francis will help us to keep ever alive a sense of 'fraternity' with all those good and beautiful things which Almighty God has created."
Feast Day
Saint Francis's feast day is observed on October 4. A secondary feast in honor of the stigmata received by St Francis, celebrated on September 17, was inserted in the General Roman Calendar in 1585 (later than the Tridentine Calendar) and suppressed in 1604, but was restored in 1615. In the New Roman Missal of 1969, it was removed, as something of a duplication of the main feast on October 4, from the General Calendar and left to the calendars of certain localities and of the Franciscan Order. Wherever the traditional Roman Missal is used, however, the feast of the Stigmata remains in the General Calendar.On June 18, 1939, Pope Pius XII named Francis a joint Patron Saint of Italy along with Saint Catherine of Siena with the apostolic letter "Licet Commissa", AAS XXXI (1939), 256-257. Pius XII mentioned the two saints in the laudative discourse he pronounced on May 5, 1949, in the Santa Maria sopra Minerva church.
St. Francis is honored in the Church of England, the Anglican Church of Canada, the Episcopal Church USA, the Old Catholic Churches, the Evangelical Lutheran Church in America, and other churches and religious communities on October 4. The Evangelical Church in Germany, however, commemorates St. Francis' feast day on his death day, October 3.
Media Films
- The Flowers of St. Francis, a 1950 film directed by Roberto Rossellini and co-written by Federico Fellini
- Uccellacci e uccellini (The Hawks and the Sparrows), a 1966 film directed by Pier Paolo Pasolini
- Francis of Assisi, a 1961 film directed by Michael Curtiz, based on the novel The Joyful Beggar by Louis de Wohl
- Francis of Assisi (1966 film), a 1966 film directed by Liliana Cavani
- Brother Sun, Sister Moon, a 1972 film by Franco Zeffirelli
- Francesco, a 1989 film by Liliana Cavani, contemplatively paced, follows Francis of Assisi's evolution from rich man's son to religious humanitarian, and eventually to full-fledged self-tortured saint. Saint Francis is played by Mickey Rourke, and the woman who later became Saint Clare, is played by Helena Bonham Carter
- St. Francis, a 2002 film directed by Michele Soavi, starring Raoul Bova and Amélie Daure
- Clare and Francis, a 2007 film directed by Fabrizio Costa, starring Mary Petruolo and Ettore Bassi
- Pranchiyettan and the Saint, a 2010 satirical Malayalam film
Classical music
- Franz Liszt:
- Cantico del sol di Francesco d'Assisi, S.4 (sacred choral work, 1862, 1880–81; versions of the Prelude for piano, S. 498c, 499, 499a; version of the Prelude for organ, S. 665, 760; version of the Hosannah for organ and bass trombone, S.677)
- St. François d'Assise: La Prédication aux oiseaux, No. 1 of Deux Légendes, S.175 (piano, 1862–63)
- Mario Castelnuovo-Tedesco:
- Fioretti (voice and orchestra, 1920)
- Gian Francesco Malipiero:
- San Francesco d'Assisi (soloists, chorus and orchestra, 1920–1921)
- Amy Beach:
- Canticle of the Sun (soloists, chorus and orchestra, 1928)
- Leo Sowerby:
- Canticle of the Sun (cantata for mixed voices with accompaniment for piano or orchestra, 1944)
- Seth Bingham
- The Canticle of the Sun (cantata for chorus of mixed voices with soli ad lib. and accompaniment for organ or orchestra, 1949)
- Juiusz Łuciuk
- Święty Franciszek z Asyżu (oratorio for soprano, tenor, baritone, mixed chorus and orchestra, 1976)
- Olivier Messiaen:
- opera Saint François d'Assise (1975–83)
- William Walton:
- Cantico del sol (chorus, 1973–74)
- Sofia Gubaidulina:
- Sonnengesang (solo cello, chamber choir and percussion, 1997)
- Balada de Francisco [Ballad of Francis] voices accompanied by guitar - Juventude Franciscana and O.F.S - "Semeadores da Paz - JUFRA (1999)
Books
- Francis of Assisi: A New Biography, by Augustine Thompson, O.P., Cornell University Press, 2012, ISBN 978-080145-070-9
- Francis of Assisi in the Sources and Writings, by Robert Rusconi and translated by Nancy Celaschi, Franciscan Institute Publications, 2008. ISBN 978-1-57659-152-9
- The Stigmata of Francis of Assisi, Franciscan Institute Publications, 2006. ISBN 978-1-57659-140-6
- Francis of Assisi - The Message in His Writings, by Thaddee Matura, Franciscan Institute Publications, 1997. ISBN 978-1-57659-127-7
- Saint Francis of Assisi, by John R. H. Moorman, Franciscan Institute Publications, 1987. ISBN 978-0-8199-0904-6
- First Encounter with Francis of Assisi, by Damien Vorreux and translated by Paul LaChance, Franciscan Institute Publications, 1979. ISBN 978-0-8199-0698-4
- St. Francis of Assisi, by Raoul Manselli, Franciscan Institute Publications, 1985. ISBN 978-0-8199-0880-3
- Saint Francis of Assisi, by Thomas of Celano and translated by Placid Hermann, Franciscan Institute Publications, 1988. ISBN 978-0-8199-0554-3
- Francis the Incomparable Saint, by Joseph Lortz, Franciscan Institute Publications, 1986, ISBN 978-1-57659-067-6
- Respectfully Yours: Signed and Sealed, Francis of Assisi, by Edith van den Goorbergh and Theodore Zweerman, Franciscan Institute Publications, 2001. ISBN 978-1-57659-178-9
- The Admonitions of St Francis: Sources and Meanings, by Robert J. Karris, Franciscan Institute Publications, 1999. ISBN 978-1-57659-166-6
- We Saw Brother Francis, by Francis de Beer, Franciscan Institute Publications, 1983. ISBN 978-0-8199-0803-2
- Sant Francesco (Saint Francis, 1895), a book of forty-three Saint Francis poems by Catalan poet-priest Jacint Verdaguer, three of which are included in English translation in Selected Poems of Jacint Verdaguer: A Bilingual Edition, edited and translated by Ronald Puppo, with an introduction by Ramon Pinyol i Torrents (University of Chicago, 2007). The three poems are "The Turtledoves", "Preaching to Birds" and "The Pilgrim".
- Saint Francis of Assisi (1923), a book by G. K. Chesterton
- "Blessed Are The Meek(1944 ). a book by Zofia Kossak
- "Saint Francis of Assisi" a Doubleday Image Book translated by T. O'Conor Sloane, Ph.D., LL.D. in 1955 from the Danish original researched and written by Johannes Jorgensen and published in 1912 by Longmans, Green and Company, Inc.
- Saint Francis (1962), a book by Nikos Kazantzakis
- Scripta Leonis, Rufini Et Angeli Sociorum S. Francisci: The Writings of Leo, Rufino and Angelo Companions of St. Francis (1970), edited by Rosalind B. Brooke, in Latin and English, containing testimony recorded by intimate, long-time companions of St. Francis
- Saint Francis and His Four Ladies (1970), a book by Joan Mowat Erikson
- The Life and Words of St. Francis of Assisi (1973), by Ira Peck
- The Life of Saint Francis of Assisi (1996), a book by Patricia Stewart
- Reluctant Saint: The Life of Francis of Assisi (2002), a book by Donald Spoto
- Flowers for St Francis (2005), a book by Raj Arumugam
- Chasing Francis, 2006, a book by Ian Cron
- John Tolan, St. Francis and the Sultan: The Curious History of a Christian-Muslim Encounter. Oxford: Oxford University Press, 2009.
- "Vita di un uomo: Francesco d'Assisi" (1995) a book by Chiara Frugoni, preface by Jacques Le Goff, Torino: Einaudi.
Other
- In Rubén Darío's poem Los Motivos Del Lobo (The Reasons Of The Wolf) St. Francis tames a terrible wolf only to discover that the human heart harbors darker desires than those of the beast.
- In Fyodor Dostoyevsky's The Brothers Karamazov, Ivan Karamazov invokes the name of 'Pater Seraphicus,' an epithet applied to St. Francis, to describe Alyshosha's spiritual guide Zosima. The reference is found in Goethe's "Faust," Part 2, Act 5, lines 11918–25.
- St. Francis Preaches to the Birds (2005), chamber concerto for violin by composer Lewis Nielson
- Rich Mullins co-wrote Canticle of the Plains, a musical, with Mitch McVicker. Released in 1997, it was based on the life of St Francis of Assisi, but told as a western story.
- Bernard Malamud's novel The Assistant (1957) features a protagonist, Frank Alpine, who exemplifies the life of St. Francis in mid-twentieth-century Brooklyn, New York City.
References
- Bonaventure; Cardinal Manning (1867). The Life of St. Francis of Assisi (from the Legenda Sancti Francisci) (1988 ed.). Rockford, Illinois: TAN Books & Publishers. ISBN 978-0-89555-343-0
- Chesterton, Gilbert Keith (1924). St. Francis of Assisi (14 ed.). Garden City, New York: Image Books.
- Englebert, Omer (1951). The Lives of the Saints. New York: Barnes & Noble.
- Karrer, Otto, ed., St. Francis, The Little Flowers, Legends, and Lauds, trans. N. Wydenbruck, (London: Sheed and Ward, 1979)
- Robinson, Paschal (1913). "St. Francis of Assisi". Catholic Encyclopedia. New York: Robert Appleton Company.
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Snippet I: Prayer of St Francis - Prayer of Peace
Make Me A Channel of Your Peace
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The Prayer of Saint Francis, also known as the Peace Prayer or Make Me an Instrument of Your Peace, is a widely known Christian prayer. Often wrongly attributed to the 13th-century Saint Francis of Assisi, the prayer in its present form cannot be traced back further than 1912, when it was printed in Paris in French, in a small spiritual magazine called La Clochette (The Little Bell), published by La Ligue de la Sainte-Messe (The League of the Holy Mass). The author's name was not given, although it may have been the founder of La Ligue, Fr. Esther Bouquerel.
A professor at the University of Orleans in France, Dr. Christian Renoux, published a study of the prayer and its history in French in 2001.
Around 1920, a French Franciscan priest printed the prayer on the back of an image of St. Francis, without attribution. The prayer has been known in the United States since 1927, when its first known English translation (possibly still under copyright today) appeared in the Quaker magazine Friends' Intelligencer under the mistaken title "A prayer of St. Francis of Assissi". Senator Albert W. Hawkes and the saint's namesake Cardinal Francis Spellman distributed millions of copies of the prayer during and just after World War II.[2]:92–95
The prayer has similarities to this saying of Blessed Giles of Assisi, one of the companions of St. Francis:
Blessed is he who loves and does not therefore desire to be loved; blessed is he who fears and does not therefore desire to be feared; blessed is he who serves and does not therefore desire to be served; blessed is he who behaves well toward others and does not desire that others behave well toward him; and because these are great things, the foolish do not rise to them.
Text and translation
"Lord, make me an instrument of thy peace.
Where there is hatred, let me sow love;
Where there is injury, pardon;
Where there is doubt, faith;
Where there is despair, hope;
Where there is darkness, light;
Where there is sadness, joy.
O divine Master, grant that I may not so much seek
To be consoled as to console,
To be understood as to understand,
To be loved as to love;
For it is in giving that we receive;
It is in pardoning that we are pardoned;
It is in dying to self that we are born to eternal life."
Where there is hatred, let me sow love;
Where there is injury, pardon;
Where there is doubt, faith;
Where there is despair, hope;
Where there is darkness, light;
Where there is sadness, joy.
O divine Master, grant that I may not so much seek
To be consoled as to console,
To be understood as to understand,
To be loved as to love;
For it is in giving that we receive;
It is in pardoning that we are pardoned;
It is in dying to self that we are born to eternal life."
(Many other English versions exist.)
Musical settings
A popular hymn version of the prayer is "Make Me A Channel of Your Peace", adapted and set to music in 1967 by South African songwriter Sebastian Temple (Johann Sebastian von Tempelhoff). It is an anthem of the Royal British Legion and is usually sung every November at the Service of Remembrance at Royal Albert Hall, London. In 1997 it was part of the Funeral of Diana, Princess of Wales, and was sung by Sinéad O'Connor on the Princess Diana tribute album.
History
Summarizing the Christian Renoux book on the prayer, an article by Fr. Egidio Picucci in the 19–20 January 2009 issue of the Vatican's L'Osservatore Romano says that the earliest record of the prayer is its appearance, as "a beautiful prayer to say during Mass", in the December 1912 issue of the small devotional French publication La Clochette, "the bulletin of the League of the Holy Mass". In 1915, Marquis Stanislas de La Rochethulon, president of the Anglo-French association Souvenir Normand, which called itself "a work of peace and justice inspired by the testament of William the Conqueror, who is considered to be the ancestor of all the royal families of Europe", sent this prayer to Pope Benedict XV in the midst of World War I.
The Pope had an Italian translation published on the front page of L'Osservatore Romano of 20 January 1916. It appeared under the heading, "The prayer of Souvenir Normand for peace", and with the explanation: "Souvenir Normand has sent the Holy Father the text of some prayers for peace. We have pleasure in presenting in particular the prayer addressed to the Sacred Heart, inspired by the testament of William the Conqueror." On 28 January 1916, the French newspaper La Croix reprinted, in French, the Osservatore Romano article, with exactly the same heading and explanation. La Rochethulon wrote to the newspaper to clarify that it was not a prayer of Souvenir Normand, but he chose not to mention La Clochette, the first publication in which it had appeared. Because of its appearance in L'Osservatore Romano and La Croix as a prayer for peace during the First World War, the prayer then became widely known.
Quotations
- Mother Teresa of Kolkata (Calcutta, India) made it part of the morning prayers of the Roman Catholic religious institute she established, the Missionaries of Charity. She attributed importance to it when receiving the Nobel Peace Prize in Oslo in 1979 and asked that it be recited. It is the school anthem of many Christian schools in Kolkata even today.[7]
Historical studies
- Christian Renoux, La prière pour la paix attribuée à saint François, une énigme à résoudre, Paris, Editions franciscaines, 2001 (in French).
- Christian Renoux, La preghiera per la pace attribuita a san Francesco, un enigma da risolvere, Padova, Edizioni Messaggero, 2003 (in Italian).
Spirituality
- Albert Haase, OFM, Instruments of Christ. Reflections on the Peace Prayer of Saint Francis of Assisi, St. Anthony Messenger Press, 2003.
References
- Renoux, Christian. "The Origin of the Peace Prayer of St. Francis". Retrieved 25 May 2011.
- Renoux, Christian (2001). La prière pour la paix attribuée à saint François: une énigme à résoudre. Paris: Editions franciscaines. ISBN 2-85020-096-4.
- "A prayer of St. Francis of Assissi". Friends' Intelligencer (Philadelphia: Religious Society of Friends) 84 (4): 66. 22 January 1927. Retrieved 27 September 2015.
- Giles of Assisi. The Golden Sayings of the Blessed Brother Giles of Assisi. Retrieved 27 September 2015.
- "This Is the Prayer John Boehner Read at His Resignation". Time. 25 September 2015. Retrieved 27 September 2015.
- "Sebastian Temple". Oregon Catholic Press. Retrieved 27 September 2015.
- "St. Francis Peace Prayer: From the DVD/TV Show of 'Madre Teresa'". Retrieved 27 September 2015.
- "The real prayer of Francis of Assisi". The Daily Telegraph. 12 April 2013. Retrieved 6 March 2015.
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Snippet II: Memorial of the Holy Guardian Angels
Feast Day: October2
Patron Saint: Humans
The Memorial of the Holy Guardian Angels is a memorial of the Catholic Church officially observed on 2 October. In some places, the feast is observed on the first Sunday in September with the permission of the Vatican. Catholics set up altars in honor of guardian angels as early as the 4th Century, and local celebrations of a feast in honor of guardian angels go back to the 11th Century. The feast is also observed by some Anglo-Catholics within the Anglican Communion and most churches of the Continuing Anglican movement.
History
Devotion to the angels is an ancient tradition which the Christian Church inherited from Judaism. It began to develop with the birth of the monastic tradition. The feast was first kept by the Franciscan order in 1500. This feast, like many others, was local before it was placed in the General Roman Calendar in 1607 by Pope Paul V. The papal decree establishing the feast was cosigned by Robert Bellarmine, which has led some scholars to speculate that the feast was created under the influence of the Society of Jesus. It was originally ranked as a double, and is believed that the new feast was intended to be a kind of supplement to the Feast of St. Michael, since the Church honoured on that day (29 September) the memory of all the angels as well as the memory of St. Michael. Clement X elevated it to the rank of an obligatory double, and, finally, Leo XIII raised the feast to the rank of a double major. Since 1976, it has been ranked an obligatory memorial.On October 2, 1795, Pius VI granted a partial indulgence for making the Devotions to our Guardian Angels and Patron Saints, as well as a plenary indulgence on the actual feast day to those who make the devotion twice a day for an entire year. The Devotion reads: "O Angel of God, to whose holy care I am committed by the supernal clemency, enlighten, protect, defend, and govern me. Amen."
John XXIII wrote a Meditation for the Feast of the Guardian Angels, which reads, in part: "We must remember how admirable was the intention of divine Providence in entrusting to the angels the mission of watching over all mankind, and over individual human beings, lest they should fall victims to the grave dangers which they encounter."
Observance
The Feast of the Guardian Angels was of seminal importance to Josemaría Escrivá, who considered himself to have been inspired by God to found Opus Dei on October 2, 1928. The significance of the day of his inspiration was evident to Escrivá, who believed that it was a sign that the work of the order would be carried out under the protection of angels.Guardian Angel
A guardian angel is an angel that is assigned to protect and guide a particular person, group, kingdom, or country. Belief in guardian angels can be traced throughout all antiquity. The concept of tutelary angels and their hierarchy was extensively developed in Christianity in the 5th century by Pseudo-Dionysius the Areopagite.
The theology of angels and tutelary spirits has undergone many refinements since the 5th century. Belief in both the East and the West is that guardian angels serve to protect whichever person God assigns them to,and present prayer to God on that person's behalf.
In the books of the Hebrew Bible and Old Testament
The guardian angel concept is present in the books of the Hebrew Bible and the Old Testament, and its development is well marked. These books described God's angels as his ministers who carried out his behests, and who were at times given special commissions, regarding men and mundane affairs.In Genesis 18-19, angels not only acted as the executors of God's wrath against the cities of the plain, but they delivered Lot from danger; in Exodus 32:34, God said to Moses: "my angel shall go before thee." At a much later period, we have the story of Tobias, which might serve for a commentary on the words of Psalm 91:11: "For he will command his angels concerning you to guard you in all your ways;" (Cf. Psalm 33:8 and 34:5)
The belief that angels can be guides and intercessors for men can be found in Job 33:23-6, and in Daniel 10:13 angels seem to be assigned to certain countries. In this latter case, the "prince of the kingdom of Persia" contends with Gabriel. The same verse mentions "Michael, one of the chief princes".
In Judaic rabbinic literature through modern Judaism
Rabbinic literature
In Rabbinic literature, the Rabbis expressed the notion that there are indeed guardian angels appointed by Adonai to watch over people.Rashi on Daniel 10:7 "Our Sages of blessed memory said that although a person does not see something of which he is terrified, his guardian angel, who is in heaven, does see it; therefore, he becomes terrified."Lailah is an angel of the night in charge of conception and pregnancy. Lailah serves as a guardian angel throughout a person's life and at death, leads the soul into the afterlife.
Late and modern Judaism
According to Leo Trepp, in late Judaism, the belief developed that "the people have a heavenly representative, a guardian angel. Every human being has a guardian angel. Previously the term `Malakh', angel, simply meant messenger of God."[5]Modern rabbis clarify that people might indeed have guardian angels. God watches over people and makes decisions directly with their prayers and it is in this context that the guardian angels are sent back and forth as emissaries to aid in this task, thus, they are not prayed to directly but are part of the workings of how the prayer and response comes about.[6]
New Testament
In the New Testament the concept of guardian angel may be noted. Angels are everywhere the intermediaries between God and man; and Christ set a seal upon the Old Testament teaching: "See that you despise not one of these little ones: for I say to you, that their angels in heaven always see the face of my Father who is in heaven." (Matthew 18:10). A twofold aspect of the doctrine is here put forth: even little children have guardian angels, and these same angels lose not the vision of God by the fact that they have a mission to fulfill on earth.Other examples in the New Testament are the angel who succoured Christ in the garden, and the angel who delivered St. Peter from prison. In Acts 12:12-15, after Peter had been escorted out of prison by an angel, he went to the home of "Mary the mother of John, also called Mark". The servant girl, Rhoda, recognized his voice and ran back to tell the group that Peter was there. However, the group replied: "It must be his angel"' (12:15). With this scriptural sanction, Peter's angel was the most commonly depicted guardian angel in art, and was normally shown in images of the subject, most famously Raphael's fresco of the Deliverance of Saint Peter in the Vatican.
Hebrews 1:14 says: "Are they not all ministering spirits, sent to minister for them, who shall receive the inheritance of salvation?" In this view, the function of the guardian angel is to lead people to the Kingdom of Heaven.
In the New Testament Epistle of Jude, Michael is described as an archangel.
Christianity
Perspectives
Catholic Church
According to Saint Jerome, the concept of guardian angels is in the "mind of the Church". He stated: "how great the dignity of the soul, since each one has from his birth an angel commissioned to guard it".The first Christian theologian to outline a specific scheme for guardian angels was Honorius of Autun in the 12th century. He said that every soul was assigned a guardian angel the moment it was put into a body. Scholastic theologians augmented and ordered the taxonomy of angelic guardians. Thomas Aquinas agreed with Honorius and believed that it was the lowest order of angels who served as guardians, and his view was most successful in popular thought, but Duns Scotus said that any angel is bound by duty and obedience to the Divine Authority to accept the mission to which that angel is assigned. In the 15th century, the Feast of the Guardian Angels was added to the official calendar of Catholic holidays.
In his March 31, 1997 Regina Caeli address, Pope John Paul II referred to the concept of guardian angel and concluded the address with the statement: "Let us invoke the Queen of angels and saints, that she may grant us, supported by our guardian angels, to be authentic witnesses to the Lord's paschal mystery".
In his 2014 homily for the Feast of Holy Guardian Angels, October 2, Pope Francis told those gathered for daily Mass to be like children who pay attention to their “traveling companion.” “No one journeys alone and no one should think that they are alone,” the Pope said. During the Morning Meditation in the chapel of Santa Marta, the Pope noted that oftentimes, we have the feeling that “I should do this, this is not right, be careful.” This, he said, “is the voice of” our guardian angel...”
“According to Church tradition”, the Pope said, “we all have an angel with us, who guards us...” The Pope instructed each, “Do not rebel, follow his advice!”. The Pope urged that this “doctrine on the angels” not be considered “a little imaginative”. It is rather one of “truth”. It is “what Jesus, what God said: ‘I send an angel before you, to guard you, to accompany you on the way, so you will not make a mistake’”.
Pope Francis concluded with a series of questions so that each one can examine his/her own conscience: “How is my relationship with my guardian angel? Do I listen to him? Do I bid him good day in the morning? Do I tell him: ‘guard me while I sleep?’ Do I speak with him? Do I ask his advice? ...Each one of us can do so in order to evaluate “the relationship with this angel that the Lord has sent to guard me and to accompany me on the path, and who always beholds the face of the Father who is in heaven”.
There was an old Irish custom that suggested including in bedtime prayers a request for the Blessed Mother to tell one the name of their guardian angel, and supposedly within a few days one would "know" the name by which they could address their angel. An old Dominican tradition encouraged each novice to give a name to their Guardian Angel so that they could speak to him by name and thus feel closer and more friendly with him. The Congregation for Divine Worship and Discipline of the Sacraments discourages assigning names to angels beyond those revealed in scripture: Michael, Gabriel, and Raphael.
Angels as guardians
Saints and their angels
Father Giovangiuseppe Califano recounted how, one day, a newly appointed bishop confessed to Pope John XXIII “that he could not sleep at night due to an anxiety which was caused by the responsibility of his office.” “The pope told him, ‘You know, I also thought the same when I was elected pope. But one day, I dreamed about my guardian angel, and it told me not to take everything so seriously.’” Pope John attributed the idea of calling Second Vatican Council to an inspiration from his guardian angel.Saint Gemma Galgani, a Roman Catholic mystic, stated that she had interacted with and spoken with her guardian angel. Saint Pio of Pietrelcina was known to instruct his parishioners to send him their guardian angel to communicate a trouble or issue to him when they could not travel to get to him or another urgency existed.
Christian prayers
In Latin:Angel of God, my guardian dear
to whom God's love commits me here.
Ever this day/night be at my side
to light, to guard, to rule and guide.
Amen.
Angele Dei,
qui custos es mei,
me, tibi commissum pietate superna,
illumina, custodi,
rege et guberna.
Amen.
Literary usage
Guardian angels appear in literary works of the medieval and Renaissance periods. Later the Anglican English physician and philosopher Sir Thomas Browne (1605–82), stated his belief in Religio Medici (part 1, paragraph 33):
Therefore for Spirits I am so farre from denying their existence, that I could easily believe, that not only whole Countries, but particular persons have their Tutelary, and Guardian Angels: It is not a new opinion of the Church of Rome, but an old one of Pythagoras and Plato; there is no heresay in it, and if not manifestly defined in Scripiture, yet is it an opinion of a good and wholesome use in the course and actions of a man's life, and would serve as an Hypothesis to salve many doubts, whereof common philosophy affordeth no solution.[35]By the 19th century, the guardian angel was no longer viewed in Anglophone lands as an intercessory figure, but rather as a force protecting the believer from performing sin. A parody appears in Byron's Don Juan: "Her guardian angel had given up his garrison" (Canto I, xvii).
References
- Catechism of the Catholic Church §336.
- Pope, Hugh. "Guardian Angel." The Catholic Encyclopedia. Vol. 7. New York: Robert Appleton Company, 1910. 5 Aug. 2013
- "The Book of Daniel, Chapter 10". Tanach with Rashi. Chabad.org and Judaica Press. Retrieved 16 May 2012.
- Gabriel's Palace: Jewish Mystical Tales p57
- Leo Trepp: A History of the Jewish Experience. p. 55, Zarathushtra.com
- "Do we believe in guardian angels?". Do we believe in guardian angels?. Chabad.org Ask the Rabbi. Retrieved 16 May 2012.
- Pope John Paul II, "Regina Caeli", March 31, 1997, Libreria Editrice Vaticana
- France-Presse, Agence. "I believe in angels, says Pope Francis – and they help you make right decisions", The Guardian, October 2, 2014
- Schneible, Ann. "Be like children – believe in your guardian angel, Pope says", Catholic News Agency, October 2, 2014
- Pope Francis, "We all have an angel", L'Osservatore Romano, Weekly ed. in English, n. 41, 10 October 2014
- Brown, Victor. "Feast of the Guardian Angels", Catholic Daily Message
- Congregation for Divine Worship and Discipline of the Sacraments, "Directory on Popular Piety and the Liturgy", §217
- Lovasik SVD, Lawrence. Friendship With the Angels, Tarentum, Pennsylvania
- Jimenez, Marta and Harris, Elise. "Postulators Reflect on Humanity of John Paul II, John XXIII", National Catholic Register, April 23, 2014
- Boeddeker, O.F.M., Alfred. "Our Guardian Angels", The Catholic Resource Network
- Rudolph M. Bell, 2003 The Voices of Gemma Galgani: the Life and Afterlife of a Modern Saint University of Chicago Press ISBN 978-0-226-04196-4 pages 47 and 185
- "The Guardian Angels", Padre Pio
- Fontenot, Justin (3 October 2013). "What Are Guardian Angels?". Prayerful Anglican. "Of the Intercession and Invocation of Angels and Saints". The Library of Anglo-Catholic Theology. John Henry Parker. 16 (2): 46. 1856.
- Gilmartin, Thomas. "Feast of Guardian Angels." The Catholic Encyclopedia. Vol. 7. New York: Robert Appleton Company, 1910. 1 Jan. 2015
- Christian Prayer: The Liturgy of the Hours. Catholic Book Publishing Corp. 1985. ISBN 978-0-89942-407-1
- USCCB. "Readings for Memorial of the Holy Guardian Angels", October 2, 2015
- Pohle, Joseph; Preuss, Arthur (1916). God: the author of nature and the supernatural (De Deo creante et elevante) : a dogmatic treatise. Herder. p. 334. Retrieved 3 October 2011.
- Barberi, Pietro. "Guardian Angels a Reason for Gratitude", Zenit, October 2, 2012
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Today's Snippet III : Opus Dei
Founded in Spain in 1928 by the Catholic saint and priest Josemaría Escrivá, Opus Dei was given final Catholic Church approval in 1950 by Pope Pius XII. In 1982, .by the apostolic constitution Ut sit, St. John Paul II made it a personal prelature—that is, the jurisdiction of its own bishop covers the persons in Opus Dei wherever they are, rather than geographical dioceses.
As of 2015, there were 93,986 members of the Prelature, 91,020 lay persons and 2,094 priests.[1] These figures do not include the diocesan priest members of Opus Dei's Priestly Society of the Holy Cross, estimated to number 2,000 in the year 2005 Members are in more than 90 countries. About 70% of Opus Dei members live in their private homes, leading traditional Catholic family lives with secular careers, while the other 30% are celibate, of whom the majority live in Opus Dei centres. Opus Dei organizes training in Catholic spirituality applied to daily life. Aside from personal charity and social work, Opus Dei members are involved in running universities, university residences, schools, publishing houses, and technical and agricultural training centers.
Opus Dei has been described as the most controversial force within the Catholic Church. According to several journalists who researched Opus Dei separately, many criticisms against Opus Dei are based on fabrications by opponents,and Opus Dei is considered a sign of contradiction. Several popes and other Catholic leaders have endorsed what they see as its innovative teaching on the sanctifying value of work, and its fidelity to Catholic beliefs. In 2002, Pope John Paul II canonized Escrivá, and called him "the saint of ordinary life." Criticism of Opus Dei has centered on allegations of secretiveness, controversial recruiting methods, strict rules governing members, elitism and misogyny, and support of or participation in authoritarian or right-wing governments, especially the Francoist Government of Spain until 1978. The mortification of the flesh practiced by some of its members is also criticized. Within the Catholic Church, Opus Dei is also criticized for allegedly seeking independence and more influence. In recent years, Opus Dei has received international attention due to the novel The Da Vinci Code and its film version of 2006, both of which prominent Christians and non-believers criticized as misleading, inaccurate and anti-Catholic.
History
Escrivá surrounded by working people, in a Filipino painting entitled, Magpakabanal sa Gawain or "Be holy through your work".
Foundational period
Opus Dei was founded by a Catholic priest, Josemaría Escrivá de Balaguer, on 2 October 1928 in Madrid, Spain. According to Escrivá, on that day he experienced a vision in which he "saw Opus Dei". He gave the organization the name "Opus Dei", which in Latin means "Work of God", in order to underscore the belief that the organization was not his (Escrivá's) work, but was rather God's work. Throughout his life, Escrivá held that the founding of Opus Dei had a supernatural character Escrivá summarized Opus Dei's mission as a way of helping ordinary Christians "to understand that their life... is a way of holiness and evangelization... And to those who grasp this ideal of holiness, the Work offers the spiritual assistance and training they need to put it into practice."Initially, Opus Dei was open only to men, but in 1930, Escrivá started to admit women, based on what he believed to be a communication from God. In 1936, the organization suffered a temporary setback with the outbreak of the Spanish Civil War, as many Catholic priests and religious figures, including Escrivá, were forced into hiding (the Catholic Church actively supported the Nationalist rebels). The many atrocities committed during the civil war included the murder and rape of religious figures by anti-Franco Anarchists. After the civil war was won by General Francisco Franco, Escrivá was able to return to Madrid. Escriva himself recounted that it was in Spain where Opus Dei found "the greatest difficulties" because of traditionalists who he felt misunderstood Opus Dei's ideas. Despite this, Opus Dei flourished during the years of the Franquismo, spreading first throughout Spain, and after 1945, expanding internationally.
In 1939, Escrivá published The Way, a collection of 999 maxims concerning spirituality for people involved in secular affairs. In the 1940s, Opus Dei found an early critic in the Jesuit Superior General Wlodimir Ledóchowski, who told the Vatican that he considered Opus Dei "very dangerous for the Church in Spain," citing its "secretive character" and calling it "a form of Christian Masonry."
In 1947, a year after Escrivá moved the organization's headquarters to Rome, Opus Dei received a decree of praise and approval from Pope Pius XII, making it an institute of "pontifical right", i.e. under the direct governance of the Pope. In 1950, Pius XII granted definitive approval to Opus Dei, thereby allowing married people to join the organisation, and secular clergy to be admitted to the Priestly Society of the Holy Cross.
Post-foundational years
In 1975, Escriva died and was succeeded by Álvaro del Portillo. In 1982, Opus Dei was made into a personal prelature. This means that Opus Dei is part of the universal Church, and the apostolate of the members falls under the direct jurisdiction of the Prelate of Opus Dei wherever they are. As to "what the law lays down for all the ordinary faithful", the lay members of Opus Dei, being no different from other Catholics, "continue to be ... under the jurisdiction of the diocesan bishop", in the words of John Paul II's Ut Sit. In 1994, Javier Echevarria became Prelate upon the death of his predecessor.
History of the spread of Opus Dei by country
There are other members whose process of beatification has been opened: Ernesto Cofiño, a father of five children and a pioneer in paediatric research in Guatemala; Montserrat Grases, a teenage Catalan student who died of cancer; Toni Zweifel, a Swiss engineer; Tomás Alvira and wife, Paquita Domínguez, a Spanish married couple; Isidoro Zorzano, an Argentinian engineer; Dora del Hoyo, a domestic worker and Father José Luis Múzquiz de Miguel.
During the pontificate of John Paul II, two members of Opus Dei, Juan Luis Cipriani Thorne and Julián Herranz Casado, were made cardinals
In September 2005, Pope Benedict XVI blessed a newly installed statue of Josemaría Escrivá placed in an outside wall niche of St Peter's Basilica, a place for founders of Catholic organisations.
During that same year, Opus Dei received some unwanted attention due to the extraordinary success of the novel The Da Vinci Code, in which both Opus Dei and the Catholic Church itself are depicted negatively. The film version was released globally in May 2006, further polarising views on the organisation.
In 2014, Pope Francis through a delegate beatified Alvaro del Portillo and said that "he teaches us that in the simplicity and ordinariness of our life we can find a sure path to holiness.
At the end of 2014, the prelature has been established in 69 countries, while its members are present in 90 countries.
Spirituality
Doctrine
Opus Dei is an organisation of the Catholic Church. As such, it shares the doctrines of the Catholic Church and has "no other teaching than the teaching of the Magisterium of the Holy See", as per the founder.Opus Dei places special emphasis on certain aspects of Catholic doctrine. A central feature of Opus Dei's theology is its focus on the lives of the ordinary Catholics who are neither priests nor monks. Opus Dei emphasises the "universal call to holiness": the belief that everyone should aspire to be a saint, as per Jesus' commandment to "Love God with all your heart" (Matthew 22:37) and "Be perfect as your heavenly Father is perfect." (Matthew 5:48) Opus Dei also teaches that sanctity is within the reach of everyone, not just a few special individuals, given Jesus' teaching that his demands are "easy" and "light," as his divine assistance is assured. (Matthew 11:28–30)
Opus Dei does not have monks or nuns, and only a minority of its members are priests. Opus Dei emphasizes uniting spiritual life with professional, social, and family life. Members of Opus Dei lead ordinary lives, with traditional families and secular careers, and strive to "sanctify ordinary life". Indeed, Pope John Paul II called Escrivá "the saint of ordinary life".
Similarly, Opus Dei stresses the importance of work and professional competence. While some religious institutes encourage their members to withdraw from the material world, Opus Dei exhorts its members and all lay Catholics to "find God in daily life" and to perform their work excellently as a service to society and as a fitting offering to God. Opus Dei teaches that work not only contributes to social progress but is "a path to holiness", and its founder advised people to: "Sanctify your work. Sanctify yourself in your work. Sanctify others through your work."
The biblical roots of this Catholic doctrine, according to the founder, are in the phrase "God created man to work" (Gen 2:15) and Jesus's long life as an ordinary carpenter in a small town. Escrivá, who stressed the Christian's duty to follow Christ's example, also points to the gospel account that Jesus "has done everything well" (Mk 7:37).
The foundation of the Christian life, stressed Escrivá, is divine filiation: Christians are children of God, identified with Christ's life and mission. Other main features of Opus Dei, according to its official literature, are: freedom, respecting choice and taking personal responsibility; and charity, love of God above all and love of others.
At the bottom of Escrivá's understanding of the "universal call to holiness" are two dimensions, subjective and objective, according to Fernando Ocariz, a Catholic theologian and Vicar General of Opus Dei. The subjective is the call given to each person to become a saint, regardless of his place in society. The objective refers to what Escrivá calls Christian materialism: all of creation, even the most material situation, is a meeting place with God, and leads to union with Him.
Different qualifiers have been used to describe Opus Dei's doctrine: radical, reactionary, faithful, revolutionary, ultraconservative, most modern, conservative. and liberal.
Prayers
All members – whether married or unmarried, priests or laypeople – are trained to follow a 'plan of life', or 'the norms of piety', which are some traditional Catholic devotions. This is meant to follow the teaching of the Catholic Catechism: "pray at specific times...to nourish continual prayer,"which in turn is based on Jesus' "pray at all times" (Luke 18:1), echoed by St. Paul's "pray without ceasing" (1 Thessalonians 5:17). According to Escriva, the vocation to Opus Dei is a calling to be a "contemplative in the middle of the world," who converts work and daily life into prayer.Daily norms:
- Heroic minute, waking up punctually and saying "Serviam!" (Latin: I will serve)
- Morning offering, fixing one's intentions to do everything for the glory of God
- Spiritual reading and reading the New Testament, a practice recommended by St. Paul and other saints
- Mental prayer, conversation with God
- Mass, Communion and Thanksgiving after Communion
- Rosary, a traditional Catholic devotion to Christ and to Mary
- The Preces (the common prayer of Opus Dei)
- Angelus, a Marian prayer which recalls Christian belief in God's becoming man
- Memorare prayer to the Blessed Virgin Mary offered for the Opus Dei member in most need at that exact moment
- Visit to the Blessed Sacrament, a Catholic practice of greeting Jesus in the Eucharist
- Examination of conscience at the end of the day
- Three Hail Marys before bed to pray for the virtue of purity
- Short, spontaneous prayers throughout the day, offering up to God one's work, sufferings etc.
Weekly norms:
- Confession, in pursuit of the Catholic recommendation on frequent confession
- a group meeting of spiritual formation ("the Circle")
- the praying of a "Marian Antiphon" on Saturdays
- making "Psalm 2" the basis of mental prayer on Tuesdays
- making the "Adoro te devote" the basis of mental prayer on Thursdays
Additionally, members should participate yearly in a spiritual retreat; a three-week seminar every year is obligatory for numeraries, and a one-week seminar for supernumeraries. Also members are expected to make a day-trip pilgrimage where they recite three 5-decade rosaries in the month of May in honour of Mary.
References
- Allen, John, Jr. (2005). Opus Dei: an Objective Look Behind the Myths and Reality of the Most Controversial Force in the Catholic Church, Doubleday Religion. ISBN 0-385-51449-2
- Berglar, Peter (1994). Opus Dei. Life and Work of its Founder. Scepter.
- Coverdale, John F. (2010). Putting Down Roots: Father Joseph Muzquiz and the Growth of Opus Dei, 1912–1983. New York, New York: Scepter Publishers. p. 152. ISBN 978-1-59417-081-2.
- De Plunkett, Patrice (2006). L'Opus Dei : enquête sur le "monstre". Presses de la Renaissance
- E.B.E - "Opus Dei as divine revelation" (2016, 576 pages). An historical and theological study by a former member. It includes unpublished historical documents (the Regulations of 1941, several letters of Escrivá to Franco, documents about Escrivá's request for being appointed bishop, etc.). ISBN 978-1523318889 (paperback) and ASIN: B01D5MNGD2
- Estruch, Joan (1995). Saints and Schemers: Opus Dei and its paradoxes. Oxford University Press—trans. of L'Opus Dei i les seves paradoxes (in Catalan)
- Friedlander, Noam (2005). "What Is Opus Dei? Tales of God, Blood, Money and Faith" Collins & Brown. ISBN 1-84340-288-2. ISBN 978-1-84340-288-6.—a book review titled "A Wholesome Reality Hides Behind A Dark Conspiracy"
- Hahn, Scott (2006). Ordinary Work, Extraordinary Grace: My Spiritual Journey in Opus Dei. Random House Doubleday Religion. ISBN 978-0-385-51924-3
- Introvigne, Massimo (May 1994). "Opus Dei and the Anti-cult Movement". Cristianità, 229, p. 3–12
- John Paul II. Sacred Congregation for Bishops. (23 August 1982). Vatican Declaration on Opus Dei
- Luciani, Albino (John Paul I) (25 July 1978). "Seeking God through everyday work". Il Gazzettino Venice.
- Martin, James, S.J. (25 February 1995). "Opus Dei in the United States". America Magazine.
- Messori, Vittorio (1997). Opus Dei, Leadership and Vision in Today's Catholic Church. Regnery Publishing. ISBN 0-89526-450-1.
- O'Connor, William. Opus Dei: An Open Book. A Reply to "The Secret World of Opus Dei" by Michael Walsh, Mercier Press, Dublin, 1991
- Oates, MT, et al. (2009). Women of Opus Dei: In Their Own Words. Crossroad Publishing Company. ISBN 0-8245-2425-X.
- Ratzinger, Joseph (Benedict XVI) (9 October 2002). "St. Josemaria: God is very much at work in our world today". L'Osservatore Romano Weekly Edition in English, p. 3.
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Today's Snippet IV: History of the 54 Day Rosary Novena
"Whoever desires to obtain favors from Me should make three novenas of the prayers of the Rosary, and three novenas in thanksgiving." ~ Promise of Our Lady of the Most Holy Rosary
On March 3, 1884, Our Lady of Pompeii appeared before the gravely ill daughter of an Italian military officer and, through her, gave the world a new devotion of tremendous power.
or over a year, Fortuna Agrelli had been in great distress and even near-death. Indeed, her case had been given up as hopeless by the most celebrated physicians. In desperation, on February 16, the afflicted girl and her family began a novena of Rosaries.
Two weeks later, the Queen of the Holy Rosary appeared before Fortuna one evening. Sitting upon a high throne, surrounded by luminous figures, Our Lady was holding the Divine Child on Her lap and a Rosary in Her hand. Both were arrayed in golden garments and were accompanied
by Sts. Dominic and Catherine of Siena.
“Child, your faith has pleased Me.” Our Lady said to Fortuna, “Whoever desires to obtain favors from Me should make three novenas of the prayers of the Rosary, and three novenas in
thanksgiving.”
Obedient to Our Lady’s command, Fortuna and her family completed the six novenas whereupon the young girl was restored to perfect health and her family showered with many blessings.
“This miracle of the Rosary made a very deep impression on Pope Leo XIII, He wrote 17 encyclicals on the Rosary and urged all Christians to love the Rosary and pray it fervently.
A laborious Novena, but a Novena of Love. Youwho are sincere will not find it too difficult, if you really wish to obtain your request. Should you not obtain the favor you seek, be assured that the Rosary Queen, who knows what each one stands most in need of, has heard your prayer. You will not have prayed in vain. No prayer ever went unheard. And Our Blessed Lady has never been known to fail. Look upon each Hail Mary as a rare and beautiful rose which you lay at Mary's feet. These spiritual roses, bound in a wreath with Spiritual Communions, will be a most pleasing and acceptable gift to her, and will bring down upon you special graces. If you would reach the innermost recesses of her heart, lavishly bedeck your wreath with spiritual diamonds holy communions. Then her joy will be unbounded, and she will open wide the channel of her choicest graces to you.
Reference:
- Knights of Divine Mercy. Retreived August, 8, 2016 from http://knightsofdivinemercy.com/wp-content/uploads/2011/04/54_Day_Novena_Rosary.pdf
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Today's Snippet V: The 54 Day Novena
Start: Monday August 15, 2016 - Feast of the Assumption
Finish: Friday, October 7, 2016 - the Feast of our Lady of the Rosary
Duration: 54 consectuvite days of a total of 6 nine days novenas starting with 3 novenas of petition (27 days) followed by 3 novenas of thanksgiving (27 days). Only Joyful, Sorrowful, Glorious Mysteries are recited in order, daily as taught in original novena of 1884. NOTE: The Luminous mysteris are NOT included in this novena because they are a modern day addition. The original 54 day novena was issued in 1884 by Our Lady of Pompeii with the thre original mysteries and continues in original tradition..
Intentions: Worldwide Conversion, Our Nation, and World Peace
Intentions: Worldwide Conversion, Our Nation, and World Peace
How to Recite the 54-Day Rosary Novena
Traditionally a novena is nine days. Thus, Our Lady’s words to young Fortuna, “make three novenas of the prayers of the Rosary in petition, and three novenas in thanksgiving.”
The novena consists of five decades of the Rosary (one set of mysteries) each day for twenty-seven days in petition; then immediately five decades each day for an additional twenty-seven days in thanksgiving, regardless of whether or not the request has been granted yet.
So began six novenas of Rosaries, which became known as the 54-day Rosary Novena.
To do the novena properly one must pray the Rosary for 54 consecutive days, without missing a day, and must pray the particular Mystery indicated for that day following the correct sequence.
That is, the first day of the novena always begins with the Joyful Mysteries (regardless of what day of the week the novena is started); the second day, the Sorrowful Mysteries are prayed; and the third day of the novena, the Glorious Mysteries are prayed. The fourth day of the novena begins again with the Joyful Mysteries and continues on in that sequence throughout the 54 days of the novena.
The 54 day novena starts on Monday, August 15, 2015 on the Feast of the Assumption with the Joyful Mysteries. Below are included the opening petition and thanksgiving prayers for each Mystery.
Opening prayer s for Joyful Mysteries
In petition:
Hail, Queen of the Most Holy Rosary, my Mother Mary, hail! At thy feet I humbly kneel to offer thee a Crown of Roses snow white buds to remind thee of thy joys each bud recalling to thee a holy mystery; each ten bound together with my petition for a particular grace. O Holy Queen, dispenser of God's graces, and Mother of all who invoke thee! thou canst not look upon my gift and fail to see its binding. As thou receivest my gift, so wilt thou receive my petition; from thy bounty thou wilt give me the favor I so earnestly and trustingly seek. I despair of nothing that I ask of thee. Show thyself my Mother!
In thanksgiving:
Hail, Queen of the Most Holy Rosary, my Mother Mary, hail! At thy feet I gratefully kneel to offer thee a Crown of Roses snow white buds to remind thee of thy joys each bud recalling to thee a holy mystery; each ten bound together with my petition for a particular grace. O Holy Queen, Dispenser of God's graces. and Mother of all who invoke thee! thou canst not look upon my gift and fail to see its binding. As thou receivest my gift, so wilt thou receive my thanksgiving; from thy bounty thou hast given me the favor I so earnestly and trustingly sought. I despaired not of what I asked of thee, and thou hast truly shown thyself my Mother.
Opening Prayers for Sorrowful Mysteries
In petition:Hail, Queen of the Most Holy Rosary, my Mother Mary, hail! At thy feet I humbly kneel to offer thee a Crown of Roses blood red roses to remind thee of the passion of thy divine Son, with Whom thou didst so fully partake of its bitterness each rose recalling to thee a holy mystery; each ten bound together with my petition for a particular grace. O Holy Queen, dispenser of God's graces, and Mother of all who invoke thee! Thou canst not look upon my gift and fail to see its binding. As thou receivest my gift, so wilt thou receive my petition; from thy bounty thou wilt give me the favor I so earnestly and trustingly seek. I despair of nothing that I ask of thee. Show thyself my Mother!
In thanksgiving:
Hail, Queen of the Most Holy Rosary, my Mother Mary, hail! At thy feet I gratefully kneel to offer thee a Crown of Roses blood red roses to remind thee of the passion of thy divine Son, with Whom thou didst so fully partake of its bitterness each rose recalling to thee a holy mystery; each ten bound together with my petition for a particular grace. O Holy Queen, dispenser of God's graces, and Mother of all who invoke thee! Thou canst not look upon my gift and fail to see its binding. As thou receivest my gift, so wilt thou receive my thanksgiving; from thy bounty thou hast given me the favor I so earnestly and trustingly sought. I despaired not of what I asked of thee, and thou hast truly shown thyself my Mother.
Hail, Queen of the Most Holy Rosary, my Mother Mary, hail! At thy feet I gratefully kneel to offer thee a Crown of Roses blood red roses to remind thee of the passion of thy divine Son, with Whom thou didst so fully partake of its bitterness each rose recalling to thee a holy mystery; each ten bound together with my petition for a particular grace. O Holy Queen, dispenser of God's graces, and Mother of all who invoke thee! Thou canst not look upon my gift and fail to see its binding. As thou receivest my gift, so wilt thou receive my thanksgiving; from thy bounty thou hast given me the favor I so earnestly and trustingly sought. I despaired not of what I asked of thee, and thou hast truly shown thyself my Mother.
Opening Prayers for Glorious Mysteries
In petition:
Hail, Queen of the Most Holy Rosary, my Mother Mary, hail! At thy feet I humbly kneel to offer thee a Crown of Roses full blown white roses, tinged with the red of the passion, to remind thee of thy glories, fruits of the sufferings of thy Son and thee each rose recalling to thee a holy mystery; each ten bound together with my petition for a particular grace. O Holy Queen, dispenser of God's graces, and Mother of all who invoke thee! Thou canst not look upon my gift and fail to see its binding. As thou receivest my gift, so wilt thou receive my petition; from thy bounty thou wilt give me the favor I so earnestly and trustingly seek. I despair of nothing that I ask of thee. Show thyself my Mother!
In thanksgiving:
Hail!, Queen of the Most Holy Rosary, my Mother Mary, hail! At thy feet I gratefully kneel to offer thee a Crown of Roses full blown white roses, tinged with the red of the passion, to remind thee of thy glories, fruits of the sufferings of thy Son and thee each rose recalling to thee a holy mystery; each ten bound together with my petition for a particular grace. O Holy Queen, dispenser of God s graces, and Mother of all who invoke thee! thou canst not look upon my gift and fail to see its binding. As thou receivest my gift, so wilt thou receive my thanksgiving; from thy bounty thou bast given me the favor I so earnestly and trustingly sought. I despaired not of what I asked of thee, and thou hast truly shown thyself my Mother.
Indulgencies
Made by the Blessed Virgin to St. Dominic and Blessed Alan.
1. To all those who will recite my Rosary devoutly, I promise my special protection and very great
graces.
2. Those who will persevere in the recitation of my Rosary shall receive some signal grace.
3. The Rosary shall be a very powerful armor against hell; it shall destroy vice, deliver from sin, and shall dispel heresy.
4. The Rosary shall make virtue and good works flourish, and shall obtain for souls the most abundant divine mercies; it shall substitute in hearts love of God for love of the world, elevate them to desire heavenly and eternal goods. Oh, that souls would sanctify themselves by this means!
5. Those who trust themselves to me through the Rosary, shall not perish.
6. Those who will recite my Rosary piously, considering its Mysteries, shall not be overwhelmed
by misfortune nor die a bad death. The sinner shall be converted; the just shall grow in grace and
become worthy of eternal life.
7. Those truly devoted to my Rosary shall not die without the consolations of the Church, or without
grace.
8. Those who will recite my Rosary shall find during their life and at their death the light of God, the fullness of His grace, and shall share in the merits of the blessed.
9. I will deliver very promptly from purgatory the souls devoted to my Rosary.
10. The true children of my Rosary shall enjoy great glory in heaven.
11. What you ask through my Rosary, you shall obtain.
12. Those who propagate my Rosary shall obtain through me aid in all their necessities.
13. I have obtained from my Son that all the confrères of the Rosary shall have for their brethren in life and death the saints of heaven.
14. Those who recite my Rosary faithfully are all my beloved children, the brothers and sisters of Jesus Christ.
15. Devotion to my Rosary is a special sign of predestination.
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Featured Item from Litany Lane
St Anne and St Joachim Education of Mary Notebooks
by LitanyLane
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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 2, Chapter 1
MARY'S PRESENTATION IN THE TEMPLE
Treats of the Presentation of the Princess of Heaven in the Temple, the Favors She Received at the Hand of God, the Sublime Perfection with which She Observed the Rules of the Temple, the Heavenly Excellence of Her Heroic Virtues and Visions, Her Most Holy Espousal and other Events up to the Incarnation of the Son of God.
The three years’ time decreed by the Lord having been completed, Joachim and Anne set out from Nazareth, accompanied by a few kindred and bringing with them the true living Ark of the covenant, the most holy Mary, borne on the arms of her mother in order to be deposited in the holy temple of Jerusalem. The beautiful Child, by her fervent and loving aspirations, hastened after the ointments of her Beloved, seeking in the temple Him, whom She bore in her heart. This humble procession was scarcely noticed by earthly creatures, but it was invisibly accompanied by the angelic spirits, who, in order to celebrate this event, had hastened from heaven in greater numbers than ordinary as her bodyguard, and were singing in heavenly strains the glory and praise of the Most High. The Princess of heaven heard and saw them as She hastened her beautiful steps along in the sight of the highest and the true Solomon. Thus they pursued their journey from Nazareth to the holy city of Jerusalem, and also the parents of the holy child Mary felt in their hearts great joy and consolation of spirit.
They arrived at the holy temple, and the blessed Anne on entering took her Daughter and Mistress by the hand, accompanied and assisted by saint Joachim. All three offered a devout and fervent prayer to the Lord; the parents offering to God their Daughter, and the most holy Child, in profound humility, adoration and worship, offering up Herself. She alone perceived that the Most High received and accepted Her, and, amid divine splendor which filled the temple, She heard a voice saying to Her: “Come, my Beloved, my Spouse, come to my temple, where I wish to hear thy voice of praise and worship.” Having offered their prayers, they rose and betook themselves to the priest. The parents consigned their Child into his hands and he gave them his blessing. Together they conducted Her to the portion of the temple buildings, where many young girls lived to be brought up in retirement and in virtuous habits, until old enough to assume the state of matrimony. It was a place of retirement especially selected for the first–born daughters of the royal tribe of Juda and the sacerdotal tribe of Levi.
Fifteen stairs led up to the entrance of these apartments. Other priests came down these stairs in order to welcome the blessed child Mary. The one that had received them, being according to the law one of a minor order, placed Her on the first step. Mary, with his permission, turned and kneeling down before Joachim and Anne, asked their blessing and kissed their hands, recommending herself to their prayers before God. The holy parents in tenderest tears gave Her their blessing; whereupon She ascended the fifteen stairs without any assistance. She hastened upward with incomparable fervor and joy, neither turning back, nor shedding tears, nor showing any childish regret at parting from her parents. To see Her, in so tender an age, so full of strange majesty and firmness of mind, excited the admiration of all those present. The priests received Her among the rest of the maidens, and saint Simeon consigned Her to the teachers, one of whom was the prophetess Anne. This holy matron had been prepared by the Lord by especial grace and enlightenment, so that She joyfully took charge of this Child of Joachim and Anne. She considered the charge a special favor of divine Providence and merited by her holiness and virtue to have Her as a disciple, who was to be the Mother of God and Mistress of all the creatures.
Sorrowfully her parents Joachim and Anne retraced their journey to Nazareth, now poor as deprived of the rich Treasure of their house. But the Most High consoled and comforted them in their affliction. The holy priest Simeon, although he did not at this time know of the mystery enshrined in the child Mary, obtained great light as to her sanctity and her special selection by the Lord; also the other priests looked upon Her with great reverence and esteem. In ascending the fifteen stairs the Child brought to fulfillment, that, which Jacob saw happening in sleep; for here too were angels ascending and descending: the ones accompanying, the others meeting their Queen as She hastened up; whereas at the top God was waiting in order to welcome Her as his Daughter and Spouse. She also felt by the effects of the overflowing love, that this truly was the house of God and the portal of heaven.
The child Mary, when brought to her teacher, knelt in profound humility before her and asked her blessing. She begged to be admitted among those under her direction, obedience and counsel, and asked her kind forbearance in the labor and trouble, which She would occasion. The prophetess Anne, her teacher, received Her with pleasure, and said to Her: “My Daughter, Thou shalt find in me a helpful mother and I will take care of Thee and of thy education with all possible solicitude.” Then the holy Child proceeded to address Herself with the same humility to all the maidens which were then present; each one She greeted and embraced, offering Herself as their servant and requesting them, as older and more advanced than She in the duties of their position, to instruct and command Her. She also gave them thanks, that without her merit they admitted Her to their company.
When the heavenly child Mary had dismissed her parents and entered upon her life in the temple, her teacher assigned to Her a place among the rest of the maidens, each of whom occupied a large alcove or little room. The Princess of heaven prostrated Herself on the pavement, and, remembering that it was holy ground and part of the temple, She kissed it. In humble adoration She gave thanks to the Lord for this new benefit, and She thanked even the earth for supporting Her and allowing Her to stand in this holy place; for She held Herself unworthy of treading and remaining upon it. Then She turned toward her holy angels and said to them: “Celestial princes, messengers of the Almighty, most faithful friends and companions, I beseech you with all the powers of my soul to remain with me in this holy temple of my Lord and as my vigilant sentinels, reminding me of all that I should do; instructing me and directing me as the teachers and guides of my actions, so that I may fulfill in all things the perfect will of the Most High, give pleasure to the holy priests and obey my teacher and my companions.” And addressing in particular those whom I mentioned above as the twelve angels of the Apocalypse, She said: “And I beseech you, my ambassadors, if the Almighty permit you, go and console my holy parents in their affliction and solitude.”
While the twelve angels executed her command, Mary remained with the others in heavenly conversation. She began to feel a supernal influence of great power and sweetness, spiritualizing Her and elevating Her in burning ecstasy, and immediately the Most High commanded the seraphim to assist in illumining and preparing her most holy soul. Instantly She was filled with a divine light and force, which perfected and proportioned her faculties in accordance with the mysteries now to be manifested to Her. Thus prepared and accompanied by her holy angels and many others, in the midst of a refulgent host, the celestial Child was raised body and soul to the empyrean heaven, where She was received by the holy Trinity with befitting benevolence and pleasure. She prostrated Herself in the presence of the most mighty and high Lord, as She was wont to do in all her visions, and adored Him in profound reverence and humility. Then She was further transformed by new workings of divine light, so that She saw, intuitively and face to face, the Divinity itself. This was the second time that It manifested Itself to Her in this intuitive manner during the first three years of her life.
By no human tongue or any sensible faculty could the effects of this vision and participation of the divine Essence ever be described. The Person of the Father spoke to the future Mother of his Son, and said: “My Dove, my beloved One, I desire thee to see the treasures of my immutable being and of my infinite perfections, and also to perceive the hidden gifts destined for the souls, whom I have chosen as heirs of my glory and who are rescued by the life–blood of the Lamb. Behold, my Daughter, how liberal I am toward my creatures, that know and love Me; how true in my words, how faithful in my promises, how powerful and admirable in my works. Take notice, my Spouse, how ineffably true it is, that he who follows Me does not walk in darkness. I desire that thou, as my chosen One, be an eye–witness of the treasures which I hold in reserve for raising up the humble, enriching the poor, exalting the downtrodden, and for rewarding all that the mortals shall do and suffer for my name.”
Other great mysteries were shown to the holy child in this vision of the Divinity, for as the object presented to the soul in such repeated intuitive visions is infinite, that which remains to be seen will always remain infinite and will excite greater and greater wonder and love in the one thus favored. The most holy Mary answered the Lord and said: “Most high, supreme and eternal God, incomprehensible Thou art in thy magnificence, overflowing in thy riches, unspeakable in thy mysteries, most faithful in thy promises, true in thy words, most perfect in thy works, for Thou art the Lord, infinite and eternal in thy essence and perfections. But, most high Lord, what shall my littleness begin to do at the sight of thy magnificence? I acknowledge myself unworthy to look upon thy greatness, yet I am in great need of being regarded by it. In thy presence, Lord, all creation is as nothing. What shall I thy servant do, who am but dust? Fulfill in me all thy desire and thy pleasure; and if trouble and persecutions suffered by mortals in patience, if humility and meekness are so precious in thy eyes, do not consent, O my Beloved, that I be deprived of such a rich treasure and pledge of thy love. But as the rewards of these tribulations, give them to thy servants and friends, who deserve them better than I, for I have not yet labored in thy service and pleasure.”
The Most High was much pleased with the petition of the heavenly Child and He gave Her to understand that He would admit Her to suffering and labor for his love in the course of her life, without at the time revealing to Her the order and the manner in which He was to dispense them. The Princess of heaven gave thanks for this blessing and favor of being chosen to labor and suffer for the glory of God’s name. Burning with desire of securing such favor, She asked of his Majesty to be allowed to make four vows in his presence: of chastity, of poverty, of obedience, and of perpetual enclosure in the temple whither He had called Her. To this petition the Lord answered and said to Her: “My Spouse, my thoughts rise above all that is created, and thou, my chosen one, dost not yet know what is to happen to thee in the course of thy life, and thou dost not yet understand why it is impossible to fulfill thy fervent desires altogether in the manner in which thou now dost imagine. The vow of chastity I permit and I desire that thou make it; I wish that from this moment thou renounce earthly riches. It is also my will that as far as possible thou observe whatever pertains to the other vows, just as if thou hadst made them all. Thy desire shall be fulfilled through many other virgins in the coming law of grace; for, in order to imitate thee and to serve Me, they will make these same vows and live together in community and thou shalt be the Mother of many daughters.”
The most holy Child then, in the presence of the Lord, made the vow of chastity and as for the rest without binding Herself, She renounced all affection for terrestrial and created things. She moreover resolved to obey all creatures for the sake of God. In the fulfillment of these promises She was more punctual, fervent and faithful than any who have ever made these vows or ever will make them. Forthwith the clear and intuitive vision of the Divinity ceased, but She was not immediately restored to the earth. For, remaining in the empyrean heaven, She enjoyed another, an imaginary vision of the Lord in a lower state of ecstasy, so that in connection with it, She saw other mysteries.
In this secondary and imaginary vision some of the seraphim closest to the Lord approached Her and by his command adorned and clothed Her in the following manner. First all her senses were illumined with an effulgent light, which filled them with grace and beauty. Then they robed Her in a mantle or tunic of most exquisite splendor, and girded Her with a cincture of vary–colored and transparent stones, of flashing brilliancy, which adorned Her beyond human comprehension. They signified the immaculate purity and the various heroic virtues of her soul. They placed on Her also a necklace or collar of inestimable and entrancing beauty, which contained three large stones, symbolic of the three great virtues of faith, hope and charity; this they hung around her neck letting it fall to her breast as if indicating the seat of these precious virtues. They also adorned her hands with seven rings of rare beauty whereby the Holy Ghost wished to proclaim that He had enriched Her with his holy gifts in a most eminent degree. In addition to all this the most holy Trinity crowned her head with an imperial diadem, made of inestimable material and set with most precious stones, constituting Her thereby as his Spouse and as the Empress of heaven. In testimony whereof the white and refulgent vestments were emblazoned with letters or figures of the finest and the most shining gold, proclaiming: Mary, Daughter of the eternal Father, Spouse of the Holy Ghost and Mother of the true Light. This last name or title the heavenly Mistress did not understand; but the angels understood it, who, lost in wonder and praise of the Author, were assisting at this new and strange ceremony. Finally the attention of all the angelic spirits was drawn toward the Most High and a voice proceeded from the throne of the blessed Trinity, which, addressing the most holy Mary, spoke to Her: “Thou shalt be our Spouse, our beloved and chosen One among all creatures for all eternity; the angels shall serve thee and all the nations and generations shall call thee blessed” (Luc. 1, 48).
The sovereign Child being thus attired in the court dress of the Divinity, then celebrated a more glorious and marvelous espousal than ever could enter the mind of the highest cherubim and seraphim. For the Most High accepted Her as his sole and only Spouse and conferred upon Her the highest dignity which can befall a creature; He deposited within Her his own Divinity in the person of the Word and with it all the treasures of grace befitting such eminence. Meanwhile the most Humble among the humble was lost in the abyss of love and wonder which these benefits and favors caused in Her , and in the presence of the Lord She spoke: “Most high King and incomprehensible God, who art Thou and who am I , that thy condescension should look upon me who am dust, unworthy of such mercy? In Thee, my Lord, as in a clear mirror seeing thy immutable being, I behold and understand without error my lowliness and vileness, I admire thy immensity and deprecate my nothingness. At the sight of Thee I am annihilated and lost in astonishment, that the infinite Majesty should stoop to so lowly a worm, who can merit only oblivion and contempt of all the creatures. O Lord, my only Good, how art Thou magnified and exalted in this deed! What marvel dost Thou cause through me in thy angelic spirits, who understand thy infinite bounty, magnificence and mercy in raising up from the dust her who in it is poor, and placing her among the princes (Ps. 112, 7)! I accept Thee, O my King and my Lord, as my Spouse and I offer myself as thy slave. Let not my understanding attend to any other object, nor my memory hold any other image, nor my will seek other object or pleasure than Thee, my highest Good, my true and only Love. Let not my eyes look upon human creature, nor my faculties and senses attend upon anything beside Thee and whatever thy Majesty shall direct. Thou alone for thy spouse, my Beloved, and she for Thee only, who art the immutable and eternal Good.”
The Most High received with ineffable pleasure this consent of the sovereign Princess to enter into the new espousal with her most holy soul. As upon his True Spouse and as Mistress of all creation, He now lavished upon Her all the treasures of his grace and power, instructing Her to ask for whatever She desired and assuring Her that nothing would ever be denied Her. The most humble Dove at once proceeded to beseech the Lord with the most burning charity, to send His Onlybegotten to the world as a remedy for mortals; that all men be called to the true knowledge of his Divinity; that her natural parents, Joachim and Anne, receive an increase of the loving gifts of his right hand; that the poor and afflicted be consoled and comforted in their troubles; and that in Herself be fulfilled the pleasure of the divine will. These were some of the more express petitions addressed by the new Spouse on this occasion to the blessed Trinity. And all the angelic host sang new songs of admiration in praise of the Most High, while those appointed by his Majesty, midst heavenly music, bore back the holy Child from the empyrean heaven to the place in the temple, from which they had brought Her.
In order to commence at once to put in practice what She had promised in the presence of the Lord, She betook Herself to her instructress and offered all that her mother, saint Anne, had left for her comfort and sustenance, with the exception of a few books and clothes. She requested Her to give it to the poor or use it for any other purpose according to her pleasure, and that She command and direct Her what She was to do. The discreet matron, (who was, as I have already said, the prophetess Anne) by divine impulse accepted and approved of the offering of the beautiful Child and dismissed Her entirely poor and stripped of everything except the garments which She wore. She resolved to take care of Her in a special manner as one destitute and poor; for the other maidens each possessed their spending money and a certain sum assigned and destined for their wearing apparel and for other necessities according to their inclinations.
The holy matron, having first consulted the high priest, also gave to the sweetest Child a rule of life. By thus despoiling and resigning Herself the Queen and Mistress of creation obtained a complete freedom and detachment from all creatures and from her own Self, neither possessing nor desiring anything except only the most ardent love of God and her own abasement and humiliation.
WORDS OF THE QUEEN
The Virgin Mary speaks to Sister Mary of Agreda, Spain
My daughter, among the great and ineffable favors of the Omnipotent in the course of my life, was the one which thou has just learned and described; for by this clear vision of the Divinity and of the incomprehensible essence I acquired knowledge of the most hidden sacraments and mysteries, and in this adornment and espousal I received incomparable blessings and felt the sweetest workings of the Divinity in my spirit. My desire to take the four vows of poverty, obedience, chastity and enclosure pleased the Lord very much, and I merited thereby that the Godfearing in the Church and in the law of grace are drawn to live under these vows, as is the custom in the present time. This was the beginning of that which you religious practice now, fulfilling the words of David in the forty–fourth psalm: “After Her shall virgins be brought to the King;” for the Lord ordained that my aspirations be the foundation of religious life and of the evangelical law. I fulfilled entirely and perfectly all that I proposed to the Lord, as far as was possible in my state of life; never did I look upon the face of a man, not even on that of my husband Joseph, nor on that of the angels, when they appeared to me in human form, though I saw and knew them all in God. Never did I incline toward any creature, rational or irrational, nor toward any human operation or tendency. But in all things I was governed by the Most High, either directly by Himself or indirectly through the obedience, to which I freely subjected myself.
Be careful therefore, my daughter, and fear so dreadful a danger; by divine assistance of grace raise thyself above thyself, never permitting thy will to consent to any disorderly affection or movement. I wish thee to consume thyself in dying to thy passions and in becoming entirely spiritualized, so that having extinguished within thee all that is of earth, thou mayest come to lead an angelic life and conversation. In order to deserve the name of spouse of Christ, thou must pass beyond the limits and the sphere of a human being and ascend to another state and divine existence. Although thou art earth, thou must be a blessed earth, without the thorns of passion, one whose fruit is all for the Lord, its Master. If thou hast for thy Spouse that supreme and mighty Lord, who is the King of kings and the Lord of lords, consider it beneath thy dignity to turn thy eyes, and much more thy heart, toward such vile slaves, as are the human creatures, for even the angels love and respect thee for thy dignity as spouse of the Most High. If even among men it is held to be a daring and boundless insolence in a plebeian to cast longing eyes upon the spouse of a prince, what a crime would it be to cast them on the spouse of the heavenly and omnipotent King? And it would not be a smaller crime if she herself would receive and consent to such familiarity. Consider and assure thyself that the punishment reserved for this sin is inconceivably terrible and I do not show it to thee visibly, lest thou perish in thy weakness. I wish that for thee my instructions suffice to urge thee to the fulfillment of all I admonish and to imitate me as my disciple, as far as thy powers go. Be also solicitous in recalling this instruction to the mind of thy nuns and in seeing that they live up to it.
My daughter, the greatest happiness, which can befall any soul in this mortal life, is that the Almighty call her to his house consecrated to his service. For by this benefit He rescues the soul from a dangerous slavery and relieves her of the vile servitude of the world, where, deprived of true liberty, she eats her bread in the sweat of her brow. Who is so dull and insipid as not to know the dangers of the worldly life, which is hampered by all the abominable and most wicked laws and customs introduced by the astuteness of the devil and the perversity of men? The better part is religious life and retirement; in it is found security, outside is a torment and a stormy sea, full of sorrow and unhappiness. Through the hardness of their heart and the total forgetfulness of themselves men do not know this truth and are not attracted by its blessings. But thou, O soul, be not deaf to the voice of the Most High, attend and correspond to it in thy actions: I wish to remind thee, that one of the greatest snares of the demon is to counteract the call of the Lord, whenever he seeks to attract and incline the soul to a life of perfection in his service.
Even by itself, the public and sacred act of receiving the habit and entering religion, although it is not always performed with proper fervor and purity of intention, is enough to rouse the wrath and fury of the infernal dragon and his demons; for they know that this act tends not only to the glory of the Lord and the joy of the holy angels, but that religious life will bring the soul to holiness and perfection. It very often happens, that they who have received the habit with earthly and human motives, are afterwards visited by divine grace, which perfects them and sets all things aright. If this is possible even when the beginning was without a good intention, how much more powerful and efficacious will be the light and influence of grace and the discipline of religious life, when the soul enters under the influence of divine love and with a sincere and earnest desire of finding God, and of serving and loving Him?
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Catholic Catechism
PART THREE - THE LIFE OF THE CHRIST
SECTION TWO - TEN COMMANDMENTS
CHAPTER ONE
"YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND"
ARTICLE 2
THE SECOND COMMANDMENT
2142 The second commandment prescribes respect for the Lord's name. Like the first commandment, it belongs to the virtue of religion and more particularly it governs our use of speech in sacred matters.
2143 Among all the words of Revelation, there is one which is unique: the revealed name of God. God confides his name to those who believe in him; he reveals himself to them in his personal mystery. The gift of a name belongs to the order of trust and intimacy. "The Lord's name is holy." For this reason man must not abuse it. He must keep it in mind in silent, loving adoration. He will not introduce it into his own speech except to bless, praise, and glorify it.74
2144 Respect for his name is an expression of the respect owed to the mystery of God himself and to the whole sacred reality it evokes. The sense of the sacred is part of the virtue of religion:
2146 The second commandment forbids the abuse of God's name, i.e., every improper use of the names of God, Jesus Christ, but also of the Virgin Mary and all the saints.
2147 Promises made to others in God's name engage the divine honor, fidelity, truthfulness, and authority. They must be respected in justice. To be unfaithful to them is to misuse God's name and in some way to make God out to be a liar.77
2148 Blasphemy is directly opposed to the second commandment. It consists in uttering against God - inwardly or outwardly - words of hatred, reproach, or defiance; in speaking ill of God; in failing in respect toward him in one's speech; in misusing God's name. St. James condemns those "who blaspheme that honorable name [of Jesus] by which you are called."78 The prohibition of blasphemy extends to language against Christ's Church, the saints, and sacred things. It is also blasphemous to make use of God's name to cover up criminal practices, to reduce peoples to servitude, to torture persons or put them to death. The misuse of God's name to commit a crime can provoke others to repudiate religion. Blasphemy is contrary to the respect due God and his holy name. It is in itself a grave sin.79
2149 Oaths which misuse God's name, though without the intention of blasphemy, show lack of respect for the Lord. The second commandment also forbids magical use of the divine name.
2150 The second commandment forbids false oaths. Taking an oath or swearing is to take God as witness to what one affirms. It is to invoke the divine truthfulness as a pledge of one's own truthfulness. An oath engages the Lord's name. "You shall fear the LORD your God; you shall serve him, and swear by his name."81
2151 Rejection of false oaths is a duty toward God. As Creator and Lord, God is the norm of all truth. Human speech is either in accord with or in opposition to God who is Truth itself. When it is truthful and legitimate, an oath highlights the relationship of human speech with God's truth. A false oath calls on God to be witness to a lie.
2152 A person commits perjury when he makes a promise under oath with no intention of keeping it, or when after promising on oath he does not keep it. Perjury is a grave lack of respect for the Lord of all speech. Pledging oneself by oath to commit an evil deed is contrary to the holiness of the divine name.
2153 In the Sermon on the Mount, Jesus explained the second commandment: "You have heard that it was said to the men of old, 'You shall not swear falsely, but shall perform to the Lord what you have sworn.' But I say to you, Do not swear at all. . . . Let what you say be simply 'Yes' or 'No'; anything more than this comes from the evil one."82 Jesus teaches that every oath involves a reference to God and that God's presence and his truth must be honored in all speech. Discretion in calling upon God is allied with a respectful awareness of his presence, which all our assertions either witness to or mock.
2154 Following St. Paul,83 the tradition of the Church has understood Jesus' words as not excluding oaths made for grave and right reasons (for example, in court). "An oath, that is the invocation of the divine name as a witness to truth, cannot be taken unless in truth, in judgment, and in justice."84
2155 The holiness of the divine name demands that we neither use it for trivial matters, nor take an oath which on the basis of the circumstances could be interpreted as approval of an authority unjustly requiring it. When an oath is required by illegitimate civil authorities, it may be refused. It must be refused when it is required for purposes contrary to the dignity of persons or to ecclesial communion.
III. THE CHRISTIAN NAME
2156 The sacrament of Baptism is conferred "in the name of the Father and of the Son and of the Holy Spirit."85 In Baptism, the Lord's name sanctifies man, and the Christian receives his name in the Church. This can be the name of a saint, that is, of a disciple who has lived a life of exemplary fidelity to the Lord. The patron saint provides a model of charity; we are assured of his intercession. The "baptismal name" can also express a Christian mystery or Christian virtue. "Parents, sponsors, and the pastor are to see that a name is not given which is foreign to Christian sentiment."86
2157 The Christian begins his day, his prayers, and his activities with the Sign of the Cross: "in the name of the Father and of the Son and of the Holy Spirit. Amen." The baptized person dedicates the day to the glory of God and calls on the Savior's grace which lets him act in the Spirit as a child of the Father. The sign of the cross strengthens us in temptations and difficulties.
2158 God calls each one by name.87 Everyone's name is sacred. The name is the icon of the person. It demands respect as a sign of the dignity of the one who bears it.
2159 The name one receives is a name for eternity. In the kingdom, the mysterious and unique character of each person marked with God's name will shine forth in splendor. "To him who conquers . . . I will give a white stone, with a new name written on the stone which no one knows except him who receives it."88 "Then I looked, and Lo, on Mount Zion stood the Lamb, and with him a hundred and forty- four thousand who had his name and his Father's name written on their foreheads."89
IN BRIEF
2160 "O Lord, our Lord, how majestic is your name in all the earth" (Ps 8:1)!
2161 The second commandment enjoins respect for the Lord's name. The name of the Lord is holy.
2162 The second commandment forbids every improper use of God's name. Blasphemy is the use of the name of God, of Jesus Christ, of the Virgin Mary, and of the saints in an offensive way.
2163 False oaths call on God to be witness to a lie. Perjury is a grave offence against the Lord who is always faithful to his promises.
2164 "Do not swear whether by the Creator, or any creature, except truthfully, of necessity, and with reverence" (St. Ignatius of Loyola, Spiritual Exercises, 38).
2165 In Baptism, the Christian receives his name in the Church. Parents, godparents, and the pastor are to see that he be given a Christian name. The patron saint provides a model of charity and the assurance of his prayer.
2166 The Christian begins his prayers and activities with the Sign of the Cross: "in the name of the Father and of the Son and of the Holy Spirit. Amen."
2167 God calls each one by name (cf. Isa 43:1).
72 Ex 20:7; Deut 5:11.
73 Mt 5:33-34.
74 Cf. Zech 2:13; Ps 29:2; 96:2; 113:1-2.
75 John Henry Cardinal Newman, Parochial and Plain Sermons V,2 (London: Longmans, Green and Co., 1907) 21-22.
76 Cf. Mt 10:32; 1 Tim 6:12.
77 Cf. 1 Jn 1:10.
78 Jas 2:7.
79 Cf. CIC, can. 1369.
80 St. Augustine, De serm. Dom. in monte 2,5,19:PL 34,1278.
81 Deut 6:13.
82 Mt 5:33-34,37; Cf. Jas 5:12.
83 Cf. 2 Cor 1:23; Gal 1:20.
84 CIC, can. 1199 § 1.
85 Mt 28:19.
86 CIC, Can. 855.
87 Cf. Isa 43:1; Jn 10:3.
88 Rev 2:17.
89 Rev 14:1.
"YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND"
ARTICLE 2
THE SECOND COMMANDMENT
- You shall not take the name of the Lord your God in vain.72 You have heard that it was said to the men of old, "You shall not swear falsely. . But I say to you, Do not swear at all.73
2142 The second commandment prescribes respect for the Lord's name. Like the first commandment, it belongs to the virtue of religion and more particularly it governs our use of speech in sacred matters.
2143 Among all the words of Revelation, there is one which is unique: the revealed name of God. God confides his name to those who believe in him; he reveals himself to them in his personal mystery. The gift of a name belongs to the order of trust and intimacy. "The Lord's name is holy." For this reason man must not abuse it. He must keep it in mind in silent, loving adoration. He will not introduce it into his own speech except to bless, praise, and glorify it.74
2144 Respect for his name is an expression of the respect owed to the mystery of God himself and to the whole sacred reality it evokes. The sense of the sacred is part of the virtue of religion:
- Are these feelings of fear and awe Christian feelings or not? . . . I say this, then, which I think no one can reasonably dispute. They are the class of feelings we should have - yes, have to an intense degree - if we literally had the sight of Almighty God; therefore they are the class of feelings which we shall have, if we realize His presence. In proportion as we believe that He is present, we shall have them; and not to have them, is not to realize, not to believe that He is present.75
2146 The second commandment forbids the abuse of God's name, i.e., every improper use of the names of God, Jesus Christ, but also of the Virgin Mary and all the saints.
2147 Promises made to others in God's name engage the divine honor, fidelity, truthfulness, and authority. They must be respected in justice. To be unfaithful to them is to misuse God's name and in some way to make God out to be a liar.77
2148 Blasphemy is directly opposed to the second commandment. It consists in uttering against God - inwardly or outwardly - words of hatred, reproach, or defiance; in speaking ill of God; in failing in respect toward him in one's speech; in misusing God's name. St. James condemns those "who blaspheme that honorable name [of Jesus] by which you are called."78 The prohibition of blasphemy extends to language against Christ's Church, the saints, and sacred things. It is also blasphemous to make use of God's name to cover up criminal practices, to reduce peoples to servitude, to torture persons or put them to death. The misuse of God's name to commit a crime can provoke others to repudiate religion. Blasphemy is contrary to the respect due God and his holy name. It is in itself a grave sin.79
2149 Oaths which misuse God's name, though without the intention of blasphemy, show lack of respect for the Lord. The second commandment also forbids magical use of the divine name.
- [God's] name is great when spoken with respect for the greatness of his majesty. God's name is holy when said with veneration and fear of offending him.80
2150 The second commandment forbids false oaths. Taking an oath or swearing is to take God as witness to what one affirms. It is to invoke the divine truthfulness as a pledge of one's own truthfulness. An oath engages the Lord's name. "You shall fear the LORD your God; you shall serve him, and swear by his name."81
2151 Rejection of false oaths is a duty toward God. As Creator and Lord, God is the norm of all truth. Human speech is either in accord with or in opposition to God who is Truth itself. When it is truthful and legitimate, an oath highlights the relationship of human speech with God's truth. A false oath calls on God to be witness to a lie.
2152 A person commits perjury when he makes a promise under oath with no intention of keeping it, or when after promising on oath he does not keep it. Perjury is a grave lack of respect for the Lord of all speech. Pledging oneself by oath to commit an evil deed is contrary to the holiness of the divine name.
2153 In the Sermon on the Mount, Jesus explained the second commandment: "You have heard that it was said to the men of old, 'You shall not swear falsely, but shall perform to the Lord what you have sworn.' But I say to you, Do not swear at all. . . . Let what you say be simply 'Yes' or 'No'; anything more than this comes from the evil one."82 Jesus teaches that every oath involves a reference to God and that God's presence and his truth must be honored in all speech. Discretion in calling upon God is allied with a respectful awareness of his presence, which all our assertions either witness to or mock.
2154 Following St. Paul,83 the tradition of the Church has understood Jesus' words as not excluding oaths made for grave and right reasons (for example, in court). "An oath, that is the invocation of the divine name as a witness to truth, cannot be taken unless in truth, in judgment, and in justice."84
2155 The holiness of the divine name demands that we neither use it for trivial matters, nor take an oath which on the basis of the circumstances could be interpreted as approval of an authority unjustly requiring it. When an oath is required by illegitimate civil authorities, it may be refused. It must be refused when it is required for purposes contrary to the dignity of persons or to ecclesial communion.
III. THE CHRISTIAN NAME
2156 The sacrament of Baptism is conferred "in the name of the Father and of the Son and of the Holy Spirit."85 In Baptism, the Lord's name sanctifies man, and the Christian receives his name in the Church. This can be the name of a saint, that is, of a disciple who has lived a life of exemplary fidelity to the Lord. The patron saint provides a model of charity; we are assured of his intercession. The "baptismal name" can also express a Christian mystery or Christian virtue. "Parents, sponsors, and the pastor are to see that a name is not given which is foreign to Christian sentiment."86
2157 The Christian begins his day, his prayers, and his activities with the Sign of the Cross: "in the name of the Father and of the Son and of the Holy Spirit. Amen." The baptized person dedicates the day to the glory of God and calls on the Savior's grace which lets him act in the Spirit as a child of the Father. The sign of the cross strengthens us in temptations and difficulties.
2158 God calls each one by name.87 Everyone's name is sacred. The name is the icon of the person. It demands respect as a sign of the dignity of the one who bears it.
2159 The name one receives is a name for eternity. In the kingdom, the mysterious and unique character of each person marked with God's name will shine forth in splendor. "To him who conquers . . . I will give a white stone, with a new name written on the stone which no one knows except him who receives it."88 "Then I looked, and Lo, on Mount Zion stood the Lamb, and with him a hundred and forty- four thousand who had his name and his Father's name written on their foreheads."89
IN BRIEF
2160 "O Lord, our Lord, how majestic is your name in all the earth" (Ps 8:1)!
2161 The second commandment enjoins respect for the Lord's name. The name of the Lord is holy.
2162 The second commandment forbids every improper use of God's name. Blasphemy is the use of the name of God, of Jesus Christ, of the Virgin Mary, and of the saints in an offensive way.
2163 False oaths call on God to be witness to a lie. Perjury is a grave offence against the Lord who is always faithful to his promises.
2164 "Do not swear whether by the Creator, or any creature, except truthfully, of necessity, and with reverence" (St. Ignatius of Loyola, Spiritual Exercises, 38).
2165 In Baptism, the Christian receives his name in the Church. Parents, godparents, and the pastor are to see that he be given a Christian name. The patron saint provides a model of charity and the assurance of his prayer.
2166 The Christian begins his prayers and activities with the Sign of the Cross: "in the name of the Father and of the Son and of the Holy Spirit. Amen."
2167 God calls each one by name (cf. Isa 43:1).
72 Ex 20:7; Deut 5:11.
73 Mt 5:33-34.
74 Cf. Zech 2:13; Ps 29:2; 96:2; 113:1-2.
75 John Henry Cardinal Newman, Parochial and Plain Sermons V,2 (London: Longmans, Green and Co., 1907) 21-22.
76 Cf. Mt 10:32; 1 Tim 6:12.
77 Cf. 1 Jn 1:10.
78 Jas 2:7.
79 Cf. CIC, can. 1369.
80 St. Augustine, De serm. Dom. in monte 2,5,19:PL 34,1278.
81 Deut 6:13.
82 Mt 5:33-34,37; Cf. Jas 5:12.
83 Cf. 2 Cor 1:23; Gal 1:20.
84 CIC, can. 1199 § 1.
85 Mt 28:19.
86 CIC, Can. 855.
87 Cf. Isa 43:1; Jn 10:3.
88 Rev 2:17.
89 Rev 14:1.
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View more Inspirational Designs at Litany Lane.
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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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