Sunday, June 15, 2014 - Litany Lane Blog:
Reverence, Daniel 3:52-56, Exodus 34:4-9, John 3:16-18, Pope Francis's Daily Catechesis, Saint Germaine Cousin, Decent of the Holy Spirit, Catholic Catechism Part Three: Life in Christ Section Two: The Ten Commandment Chapter Two: Sixth Commandment Article 6:4 Offenses Against the Dignity of Marriage
P.U.S.H. (Pray Until Serenity Happens). It has a remarkable way of producing solace, peace, patience and tranquility and of course resolution...God's always available 24/7.
The world begins and ends everyday for someone. We are all human. We all experience birth, life and death. We all have
flaws but we also all have the gift of knowledge, reason and free will,
make the most of these gifts. Life on earth is a stepping stone to our eternal home in
Heaven. The Seven Gifts of
the Holy Spirit: wisdom, understanding, wonder and awe (fear of the
Lord) , counsel, knowledge, fortitude, and piety (reverence) and shun
the seven Deadly sins: wrath, greed, sloth, pride, lust, envy, and
gluttony...Its your choice whether to embrace the Gifts of the Holy Spirit rising towards eternal light or succumb to the Seven deadly sins and lost to
eternal darkness. Material items, though needed for sustenance and
survival on earth are of earthly value only. The only thing that passes
from this earth to the Darkness, Purgatory or Heaven is our Soul...it's God's perpetual
gift to us...Embrace it, treasure it, nurture it, protect it...~ Zarya Parx 2013
"Raise not a hand to another unless it is to offer in peace and goodwill." ~ Zarya Parx 2012
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Prayers for Today: Sunday in Easter
Rosary - Glorious Mysteries
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Papam Franciscus
(Pope Francis)
Pope Francis Daily Catechesis:
Friday June 13 2014
Pope Francis: God prepares us to accomplish our mission
(2014-06-15 Vatican Radio)
When the Lord wants to entrust a mission to us, “He prepares us” to do it well. And our response should be based on prayer and fidelity. That was the main thrust of Pope Francis’ homily at the Mass celebrated Friday morning at the Casa Santa Marta.
It can happen that one day we are courageous opponents of idolatry in the service of God, and afterwards we become depressed to the point where we want to die because someone, in the course of our mission, has frightened us. It is, and always will be, up to God to balance these two extremes of strength and human frailty, as long as we are faithful to Him. That is what we see in the story of the Prophet Elijah, described in the First Book of Kings. In his homily, Pope Francis took this story as a model of the experience of every person of faith. The day’s famous liturgical passage shows Elijah on Mount Horeb receiving the invitation to come out of the cave in order to see the presence of the Lord. When the Lord passed, there was a strong wind, an earthquake, and a fire, one after another – but the Lord was not present in any of them. Then there was a light breeze… and it was in the breeze, the Pope recalled, that Elijah recognized the passage of the Lord:
“But the Lord was not in the wind, the earthquake, the fire, but in that whisper of a light breeze, in the peace, or, as the original says, -- the true original, a beautiful expression – it says: ‘The Lord was in a thread of silent sound’ [un filo di silenzio sonoro]. It seems to be a contradiction: He was in that thread of silent sound. Elijah knew how to discern where the Lord was, and the Lord prepared him with the gift of discernment. And then He gave him the mission.”
The mission God entrusted to Elijah was to anoint the new king of Israel and the new prophet called to succeed Elijah himself. Pope Francis drew attention in particular to the delicacy and paternal sensitivity with which this task was entrusted to a man who, capable of strength and zeal in one moment, now seemed defeated. “The Lord,” the Pope said, “prepares the soul, prepares the heart, and He prepares it in the trial, He prepares it in obedience, He prepares it in perseverance.”:
“When the Lord wants to give us a mission, wants to give us a task, He prepares us. He prepares us to do it well, as he prepared Elijah. And the most important part of this is not that he has encountered the Lord: no, no, this is well enough. What is important is the whole journey by which we arrive at the mission the Lord entrusts to us. And this is the difference between the apostolic mission given us by the Lord, and a common task: ‘Ah, you have to complete this task, you have to do this or that…’ a human duty, honest, good… [But] when the Lord gives a mission, He always has us enter into a process, a process of purification, a process of discernment, a process of obedience, a process of prayer.”
And “the fidelity to this process,” Pope Francis continued, consists in “allowing ourselves to be led by the Lord.” In this case, with the help of God Elijah overcame the fear kindled in him by the queen Jezebel, who had threatened to kill him:
“This queen was a wicked queen, and she killed her enemies. And he was afraid. But the Lord is more powerful. But it makes him understand that they, the great and the good, also need the help of the Lord and the preparation for the mission. We see this: he walks, obeys, suffers, discerns, prays… he finds the Lord. May the Lord give us the grace to allow ourselves to prepare every day the way of our life, so that we can bear witness to the salvation of Jesus.”
Reference: Vatican News. From the Pope. © Copyright 2014 - Libreria Editrice Vaticana. Accessed 06/15/2014
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Liturgical Celebrations to be presided over by Pope: 2015
Vatican City, spring 2014 (VIS)
The following is the English text of the intentions –
both universal and for evangelization – that, as is customary, the Pope
entrusted to the Apostleship of Prayer for 2015.
January
Universal: That those from diverse religious traditions
and all people of good will work together for peace.
Evangelization: That in this year
dedicated to consecrated life, religious men and women may rediscover the joy
of following Christ and strive to serve the poor with zeal.
February
Universal: That prisoners, especially the young, may be
able to rebuild lives of dignity.
Evangelization: That married people who are separated may
find welcome and support in the Christian community.
March
Universal: That those involved in
scientific research may serve the well-being of the whole human person.
Evangelization: That the unique
contribution of women to the life of the Church may be recognized always.
April
Universal: That people may learn to respect creation and
care for it as a gift of God.
Evangelization: That persecuted
Christians may feel the consoling presence of the Risen Lord and the solidarity
of all the Church.
May
Universal: That, rejecting the culture of indifference,
we may care for our neighbours who suffer, especially the sick and the poor.
Evangelization: That Mary’s
intercession may help Christians in secularized cultures be ready to proclaim
Jesus.
June
Universal: That immigrants and refugees may find welcome
and respect in the countries to which they come.
Evangelization: That the personal
encounter with Jesus may arouse in many young people the desire to offer their
own lives in priesthood or consecrated life.
July
Universal: That political responsibility may be lived at
all levels as a high form of charity.
Evangelization: That, amid social
inequalities, Latin American Christians may bear witness to love for the poor
and contribute to a more fraternal society.
August
Universal: That volunteers may
give themselves generously to the service of the needy.
Evangelization: That setting aside
our very selves we may learn to be neighbours to those who find themselves on
the margins of human life and society.
September
Universal: That
opportunities for education and employment may increase for all young people.
Evangelization: That catechists may
give witness by living in a way consistent with the faith they proclaim.
October
Universal: That human trafficking, the modern form of
slavery, may be eradicated.
Evangelization: That with a
missionary spirit the Christian communities of Asia may announce the Gospel to
those who are still awaiting it.
November
Universal: That we may be open to
personal encounter and dialogue with all, even those whose convictions differ
from our own.
Evangelization: That pastors of the
Church, with profound love for their flocks, may accompany them and enliven
their hope.
December
Universal: That all may experience the mercy of God, who
never tires of forgiving.
Evangelization: That families,
especially those who suffer, may find in the birth of Jesus a sign of certain
hope.
Reference:
- Vatican News. From the Pope. © Copyright 2014 - Libreria Editrice Vaticana. Accessed 06/15/2014.
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November 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children; Anew, in a motherly way, I am calling you to love; to
continually pray for the gift of love; to love the Heavenly Father above
everything. When you love Him you will love yourself and your neighbor.
This cannot be separated. The Heavenly Father is in each person. He
loves each person and calls each person by his name. Therefore, my
children, through prayer hearken to the will of the Heavenly Father.
Converse with Him. Have a personal relationship with the Father which
will deepen even more your relationship as a community of my children –
of my apostles. As a mother I desire that, through the love for the
Heavenly Father, you may be raised above earthly vanities and may help
others to gradually come to know and come closer to the Heavenly Father.
My children, pray, pray, pray for the gift of love because 'love' is my
Son. Pray for your shepherds that they may always have love for you as
my Son had and showed by giving His life for your salvation. Thank you."
October 25, 2013 Our Lady of Medjugorje Message to the World: “Dear children! Today I call you to open yourselves to prayer. Prayer works miracles in you and through you. Therefore, little children, in the simplicity of heart seek of the Most High to give you the strength to be God’s children and for Satan not to shake you like the wind shakes the branches. Little children, decide for God anew and seek only His will – and then you will find joy and peace in Him. Thank you for having responded to my call.”
October 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children, I love you with a motherly love and with a motherly patience I wait for your love and unity. I pray that you may be a community of God’s children, of my children. I pray that as a community you may joyfully come back to life in the faith and in the love of my Son. My children, I am gathering you as my apostles and am teaching you how to bring others to come to know the love of my Son; how to bring to them the Good News, which is my Son. Give me your open, purified hearts and I will fill them with the love for my Son. His love will give meaning to your life and I will walk with you. I will be with you until the meeting with the Heavenly Father. My children, it is those who walk towards the Heavenly Father with love and faith who will be saved. Do not be afraid, I am with you. Put your trust in your shepherds as my Son trusted when he chose them, and pray that they may have the strength and the love to lead you. Thank you." - See more at: http://litanylane.blogspot.com/2013/11/tuesday-november-12-2013-litany-lane.html#sthash.1QAVruYo.bk3E9rXR.dpuf
October 25, 2013 Our Lady of Medjugorje Message to the World: “Dear children! Today I call you to open yourselves to prayer. Prayer works miracles in you and through you. Therefore, little children, in the simplicity of heart seek of the Most High to give you the strength to be God’s children and for Satan not to shake you like the wind shakes the branches. Little children, decide for God anew and seek only His will – and then you will find joy and peace in Him. Thank you for having responded to my call.”
October 2, 2013 Our Lady of Medjugorje Message to the World: "Dear children, I love you with a motherly love and with a motherly patience I wait for your love and unity. I pray that you may be a community of God’s children, of my children. I pray that as a community you may joyfully come back to life in the faith and in the love of my Son. My children, I am gathering you as my apostles and am teaching you how to bring others to come to know the love of my Son; how to bring to them the Good News, which is my Son. Give me your open, purified hearts and I will fill them with the love for my Son. His love will give meaning to your life and I will walk with you. I will be with you until the meeting with the Heavenly Father. My children, it is those who walk towards the Heavenly Father with love and faith who will be saved. Do not be afraid, I am with you. Put your trust in your shepherds as my Son trusted when he chose them, and pray that they may have the strength and the love to lead you. Thank you." - See more at: http://litanylane.blogspot.com/2013/11/tuesday-november-12-2013-litany-lane.html#sthash.1QAVruYo.bk3E9rXR.dpuf
Today's Word: reverence rev·er·ence [rev-er-uh ns]
Origin: 1250–1300; Middle English < Latin reverentia respect, fear, awe
1. a feeling or attitude of deep respect tinged with awe; veneration.
2. the outward manifestation of this feeling: to pay reverence.
3. a gesture indicative of deep respect; an obeisance, bow, or curtsy.
4. the state of being revered.
5. (initial capital letter) a title used in addressing or mentioning a member of the clergy (usually preceded by your or his).
6. to regard or treat with reverence; venerate: One should reverence God and His laws.
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Today's Old Testament Reading - Daniel 3:52-56
52 May you be blessed, Lord, God of our ancestors, be praised and extolled for ever. Blessed be your glorious and holy name, praised and extolled for ever.
53 May you be blessed in the Temple of your sacred glory, exalted and glorified above all for ever:
54 blessed on the throne of your kingdom, exalted above all, glorified for ever:
55 blessed are you who fathom the abyss, enthroned on the winged creatures, praised and exalted above all for ever:
56 blessed in the expanse of the heavens, exalted and glorified for ever.
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Today's Epistle - Exodus 34:4-6, 8-9
4 So he cut two tablets of stone like the first and, with the two tablets of stone in his hands, Moses went up Mount Sinai in the early morning as Yahweh had ordered.
5 And Yahweh descended in a cloud and stood with him there and pronounced the name Yahweh.
6 Then Yahweh passed before him and called out, 'Yahweh, Yahweh, God of tenderness and compassion, slow to anger, rich in faithful love and constancy,
8 Moses immediately bowed to the ground in worship,
9 then he said, 'If indeed I do enjoy your favour, please, my Lord, come with us, although they are an obstinate people; and forgive our faults and sins, and adopt us as your heritage.'
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Today's Gospel Reading - John 3, 16-18
"God so loved the world!"
The Trinity is the best community
John 3, 16-18
The Trinity is the best community
John 3, 16-18
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.
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 guide the reading:
- These few verses are part of a reflection of John the evangelist (Jn 3: 16-21), where he explains to his community of the end of the first century, the meaning of the dialogue between Jesus and Nicodemus (Jn 3: 1-15). In this dialogue, Nicodemus finds it difficult to follow Jesus’ thinking. The same happened to the communities. Some of them, still under the influence of the criteria of the past, could not understand the newness that Jesus brought. Our text (Jn 3: 16-18) is an attempt to overcome this difficulty.
- The Church too has chosen these three verses for the feast of the Blessed Trinity. In fact, they are an important key that reveals the importance of the mystery of the Triune God in our lives. When reading, let us try to keep in mind and in our hearts that in this text God is the Father, the Son is Jesus and love is the Holy Spirit. So, let us not try to penetrate the mystery. Let us halt in silence and in wonder!
- These few verses are part of a reflection of John the evangelist (Jn 3: 16-21), where he explains to his community of the end of the first century, the meaning of the dialogue between Jesus and Nicodemus (Jn 3: 1-15). In this dialogue, Nicodemus finds it difficult to follow Jesus’ thinking. The same happened to the communities. Some of them, still under the influence of the criteria of the past, could not understand the newness that Jesus brought. Our text (Jn 3: 16-18) is an attempt to overcome this difficulty.
- The Church too has chosen these three verses for the feast of the Blessed Trinity. In fact, they are an important key that reveals the importance of the mystery of the Triune God in our lives. When reading, let us try to keep in mind and in our hearts that in this text God is the Father, the Son is Jesus and love is the Holy Spirit. So, let us not try to penetrate the mystery. Let us halt in silence and in wonder!
b) A division of the text to help with the reading:
Jn 3:16: Says that the love of God that saves manifests itself in the gift of the Son.
Jn 3:17: The will of God is to save not to condemn.
Jn 3:18: God demands of us that we have the courage to believe in this love.
Jn 3:16: Says that the love of God that saves manifests itself in the gift of the Son.
Jn 3:17: The will of God is to save not to condemn.
Jn 3:18: God demands of us that we have the courage to believe in this love.
c) The text:
16: For this is how God loved the world: he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.
17: For God sent his Son into the world not to judge the world, but so that through him the world might be saved.
18: No one who believes in him will be judged; but whoever does not believe is judged already, because that person does not believe in the Name of God's only Son.
16: For this is how God loved the world: he gave his only Son, so that everyone who believes in him may not perish but may have eternal life.
17: For God sent his Son into the world not to judge the world, but so that through him the world might be saved.
18: No one who believes in him will be judged; but whoever does not believe is judged already, because that person does not believe in the Name of God's only Son.
3. A moment of prayerful silence so that the Word of God may enter into us and enlighten our life.
4. Some questions to help us in our personal reflection.
a) What pleased or touched you most?
b) After a careful examination of this brief text, which are the recurring key words?
c) What is the central experience of the community by the evangelist that reveals itself in the text?
d) What does the text tell us about the love of God?
e) What does the text tell us about Jesus?
f) What does the text tell us about the world?
g) What does the text reveal to me?
b) After a careful examination of this brief text, which are the recurring key words?
c) What is the central experience of the community by the evangelist that reveals itself in the text?
d) What does the text tell us about the love of God?
e) What does the text tell us about Jesus?
f) What does the text tell us about the world?
g) What does the text reveal to me?
5. A key to the reading for those who wish to go deeper into the text.
a) The context within which the words of Jesus appear in the Gospel of John:
* Nicodemus was a doctor who thought he
knew the things of God. He watches Jesus with the book of the
Law of Moses in his hand to see whether the new things
announced by Jesus were in accordance with the book. In the
conversation, Jesus points out to Nicodemus (and to all of us)
that the only way one can understand the things of God is to be born again!
The same thing happens today. Often, we are like Nicodemus:
we accept only those things that agree with our ideas. We reject all
else, thinking it contrary to tradition. But not all are like
this. There are those who allow themselves to be surprised by
events and who are not afraid of saying to themselves, "Be
born again!"
* When recalling the words of Jesus, the
evangelist has before his eyes the situation of the community
towards the end of the first century, and it is for them that
he writes. Nicodemus’ doubts were also those of the
community. Thus Jesus’ reply was also a reply to the
community. Quite probably, the conversation between Jesus and Nicodemus
was part of the baptismal catechesis, because the text says
that people have to be reborn of water and the Holy Spirit (Jn
3:6). In the brief commentary that follows, we focus on the
key words that appear in the text and that are central to the
Gospel of John. They serve as key words for the reading of the
whole Gospel.
b) Commentary on the text:
* John 3:16: To love is to give oneself for the sake of love. The word love,
first of all, points to a deep experience in the relationship
between persons. It includes feelings and values such as joy,
sorrow, suffering, growth, giving up, giving oneself, realisation,
gift, commitment, life, death, etc. In the OT these values and
feelings are summarised in the word hesed, which, in our Bibles, is usually translated as charity, mercy, fidelity or love.
In the NT, Jesus revealed this love of God in his meetings with people. He revealed this through feelings of friendship, kindness, as, for example, in his relationship with Martha’s family in Bethany: "Jesus loved Martha and her sister and Lazarus". He weeps at Lazarus’ tomb (Jn 11:5.33-36). Jesus faces his mission as a manifestation of love: "having loved his own….he loved them to the end" (Jn 13:1). In this love, Jesus reveals his deep identity with the Father: "As the Father has loved me, so I have loved you!"{Jn 15:9). He also says to us: "Love one another as I have loved you!" (Jn 15:12). John defines love as: "This has taught us love – that he gave up his life for us; and we, too, ought to give up our lives for our brothers" (1Jn 3:16). There was no other commandment apart from this for the community, "living the same kind of life as Jesus" (1Jn 2:6). Those who live love and reveal it in their words and attitudes, become Beloved Disciples.
In the NT, Jesus revealed this love of God in his meetings with people. He revealed this through feelings of friendship, kindness, as, for example, in his relationship with Martha’s family in Bethany: "Jesus loved Martha and her sister and Lazarus". He weeps at Lazarus’ tomb (Jn 11:5.33-36). Jesus faces his mission as a manifestation of love: "having loved his own….he loved them to the end" (Jn 13:1). In this love, Jesus reveals his deep identity with the Father: "As the Father has loved me, so I have loved you!"{Jn 15:9). He also says to us: "Love one another as I have loved you!" (Jn 15:12). John defines love as: "This has taught us love – that he gave up his life for us; and we, too, ought to give up our lives for our brothers" (1Jn 3:16). There was no other commandment apart from this for the community, "living the same kind of life as Jesus" (1Jn 2:6). Those who live love and reveal it in their words and attitudes, become Beloved Disciples.
* John 3:17: He loved the world and gave his life to save the world. The word world
is found 78 times in John’s Gospel, but with different
meanings. First, "world" may mean the earth, the space
inhabited by human beings (Jn 11:9; 21:25) or the created
universe (17:5.24). In our text, "world" means those who
inhabit this earth, the whole of humanity, loved by God, who gave
his Son for its sake (cf. Jn 1:9; 4:42; 6:14; 8:12). It may also
mean a large number of people, in the sense of "the whole
world" (Jn 12:19; 14:27). But in John’s Gospel the word
"world" means, above all, that part of humanity that is
opposed to Jesus and so becomes his "adversary" or
"opposition" (Jn 7:4.7; 8:23.26; 9:39;12:25). This "world",
contrary to the liberating practice of Jesus, is dominated by
the Adversary, Satan, also is called "prince of the world"
(14:30; 16:11), who persecutes and kills the communities of
the faithful (16:33), creating injustice, oppression, kept up by
those in authority, by those who rule the empire and the synagogue.
They practise injustice in the name of God (16:2). The hope
that John’s Gospel offers to the communities is that Jesus
will conquer the prince of this world (12:31). He is stronger
than the "world". "In the world you will have trouble, but be
brave: I have conquered the world" (16:33).
* John 3:18: The Only Son of
God who gives himself up for us: One of the most ancient and
most beautiful titles that the first Christians chose to
describe the mission of Jesus is that of Defender. In Hebrew it is Goêl.
This term used to indicate the closest relative, the oldest
brother, who had to redeem his brothers who might be
threatened with the loss of their properties (cf. Lev 25:23-55).
At the time of the Babylonian exile, every one, including the closest
relative, lost everything. Then God became the Goêl
of his people. He redeemed his people from slavery. In the NT,
it is Jesus, the only son, the first-born, the closest
relative, who became our Goêl. This term or title is
translated diversely as saviour, redeemer, liberator,
advocate, oldest brother, consoler, and so on (cf. Lk 2:11; Jn 4:42;
Acts 5:31, etc.). Jesus takes on the defence and the redemption
of his family, of his people. He gave himself entirely,
completely, so that we, his brothers and sisters, may live
again in fraternal love. This was the service he gave us. It was thus that the prophecy of Isaiah that announced the coming of the Servant Messiah was fulfilled. Jesus himself said, "For the Son of Man himself did not come to be served but to serve and to give his life as a ransom (goêl)
for many!" (Mk 10:45). Paul expresses this discovery in the
following phrase, "He loved me and sacrificed himself for me!"
(Gal 2:20).
c) The mystery of the Trinity in the writings of John:
* Faith in the Most Blessed Trinity is
the beginning and end of our belief. Whatever we say today
with so much clarity about the Most Blessed Trinity, may be
found in the New Testament. It is found there in seminal form
and was developed over the centuries. Of the four evangelists,
John is the one who helps us most to understand the mystery of the
Triune God.
John emphasises the deep unity between the Father and the Son. The mission of the Son is to reveal the love of the Father (Jn 17:6-8). Jesus comes to proclaim, "The Father and I are one" (Jn 10:30). There is such unity between Jesus and the Father, that those who see the face of the one see also the face of the other. By revealing the Father, Jesus communicates a new spirit "the Spirit of Truth who proceeds from the Father" (Jn 15:26). At the Son’s request (Jn 14:16), the Father sends to each one of us this new Spirit to stay with us. This Spirit, who comes from the Father (Jn 14:16) and from the Son (Jn 16:7-8), reveals the deep unity that exists between Father and Son (Jn 15:26-27. Christians looked to the unity in God in order to understand the unity that should have existed among them (Jn 13:34-35; 17:21).
Today we say, Father, Son and Holy Spirit. The Apocalypse says, He who is, who was, and who is to come, from the seven spirits in his presence before his throne, and from Jesus Christ, the faithful witness, the First-born from the dead, the Ruler of the kings of the earth (Ap 1:4-5). With these names, John tells us what the communities thought about and hoped for from the Father, in the Son and in the Holy Spirit.
John emphasises the deep unity between the Father and the Son. The mission of the Son is to reveal the love of the Father (Jn 17:6-8). Jesus comes to proclaim, "The Father and I are one" (Jn 10:30). There is such unity between Jesus and the Father, that those who see the face of the one see also the face of the other. By revealing the Father, Jesus communicates a new spirit "the Spirit of Truth who proceeds from the Father" (Jn 15:26). At the Son’s request (Jn 14:16), the Father sends to each one of us this new Spirit to stay with us. This Spirit, who comes from the Father (Jn 14:16) and from the Son (Jn 16:7-8), reveals the deep unity that exists between Father and Son (Jn 15:26-27. Christians looked to the unity in God in order to understand the unity that should have existed among them (Jn 13:34-35; 17:21).
Today we say, Father, Son and Holy Spirit. The Apocalypse says, He who is, who was, and who is to come, from the seven spirits in his presence before his throne, and from Jesus Christ, the faithful witness, the First-born from the dead, the Ruler of the kings of the earth (Ap 1:4-5). With these names, John tells us what the communities thought about and hoped for from the Father, in the Son and in the Holy Spirit.
Let us see:
i) In the name of the Father: Alpha and Omega, Is, Was, Will be, Almighty.
Alpha and Omega. We would say A to Z (cf. Is 44:6; Ap 1:17). God is the beginning and end of history. There is no room for another God! The Christians could not accept the pretence of the Roman Empire that divinised its emperors. Nothing that happens in life can be interpreted as simple coincidence outside the loving providence of this God of ours.
Is, Was, Will be (Ap 1:4.8; 4:8). Our God is not a distant God. He was with us in the past, is with us now, will be with us in the future. He guides history, is in history, walks with his people. The history of God is the history of his people.
Almighty. This was an imperial title of kings after Alexander the Great. For Christians, the true king is God. This title expresses the creative power with which he guides his people. The title strengthens the certainty of victory and urges us to sing, even now, the joy of the New Heaven and of the New Earth (Ap 21:2).
Alpha and Omega. We would say A to Z (cf. Is 44:6; Ap 1:17). God is the beginning and end of history. There is no room for another God! The Christians could not accept the pretence of the Roman Empire that divinised its emperors. Nothing that happens in life can be interpreted as simple coincidence outside the loving providence of this God of ours.
Is, Was, Will be (Ap 1:4.8; 4:8). Our God is not a distant God. He was with us in the past, is with us now, will be with us in the future. He guides history, is in history, walks with his people. The history of God is the history of his people.
Almighty. This was an imperial title of kings after Alexander the Great. For Christians, the true king is God. This title expresses the creative power with which he guides his people. The title strengthens the certainty of victory and urges us to sing, even now, the joy of the New Heaven and of the New Earth (Ap 21:2).
ii) The name of the Son: Faithful Witness, First-born among the dead, Prince of the kings of the earth.
Faithful Witness: Witness means the same as martyr. Jesus had the courage to witness to the Good News of God the Father. He was faithful until death, and God’s answer was the resurrection (Phil 2:9; Heb 5:7).
First-born among the dead: First-born is like saying oldest brother (Col 1:18). Jesus is the first-born who rises again. His victory over death will also be ours, his brothers and sisters!
Prince of the kings of the earth: This was a title given to Roman Emperors as official propaganda. The Christians gave this title to Jesus. To believe in Jesus was an act of rebellion against the empire and its ideology.
These three titles come from the messianic psalm 89, where the messiah is called Faithful Witness (Ps 89:38), First-born (Ps 89:28) The Most High above the kings of the earth (Ps 89:28). The first Christians took their inspiration from the Bible in order to formulate their doctrine.
Faithful Witness: Witness means the same as martyr. Jesus had the courage to witness to the Good News of God the Father. He was faithful until death, and God’s answer was the resurrection (Phil 2:9; Heb 5:7).
First-born among the dead: First-born is like saying oldest brother (Col 1:18). Jesus is the first-born who rises again. His victory over death will also be ours, his brothers and sisters!
Prince of the kings of the earth: This was a title given to Roman Emperors as official propaganda. The Christians gave this title to Jesus. To believe in Jesus was an act of rebellion against the empire and its ideology.
These three titles come from the messianic psalm 89, where the messiah is called Faithful Witness (Ps 89:38), First-born (Ps 89:28) The Most High above the kings of the earth (Ps 89:28). The first Christians took their inspiration from the Bible in order to formulate their doctrine.
iii) The name of the Holy Spirit: Seven lamps, Seven eyes, Seven spirits.
Seven Lamps: In the Apocalypse 4:5, it is said that the seven spirits are the seven lamps burning before the Throne of God. There are seven because they represent the fullness of the action of God in the world. There are seven burning lamps, because they symbolise the action of the Spirit who enlightens, refreshes and purifies (Acts 2:1). They stand before the Throne always ready to respond to any request from God.
Seven Eyes: In Apocalypse 5:6, it is said that the Lamb has seven eyes, symbol of the seven spirits of God sent throughout the earth. What a beautiful image! Suffice it to look at the Lamb to see the Spirit working there where the Lamb looks, for his eyes are the eyes of the Spirit. It is he who always looks at us!
Seven Spirits: The seven evoke the seven gifts of the Spirit mentioned in the prophet Isaiah and that will rest on the Messiah (Is 11:2-3). This prophecy comes true in Jesus. The seven Spirits are, at the same time, of God and of Jesus. The same identification of the Spirit with Jesus appears at the end of the seven letters. It is Jesus who speaks in the letters, and at the end of each letter we read, He who has ears let him hear what the Spirit says to the Churches. Jesus speaks, the Spirit speaks. They are one.
Seven Lamps: In the Apocalypse 4:5, it is said that the seven spirits are the seven lamps burning before the Throne of God. There are seven because they represent the fullness of the action of God in the world. There are seven burning lamps, because they symbolise the action of the Spirit who enlightens, refreshes and purifies (Acts 2:1). They stand before the Throne always ready to respond to any request from God.
Seven Eyes: In Apocalypse 5:6, it is said that the Lamb has seven eyes, symbol of the seven spirits of God sent throughout the earth. What a beautiful image! Suffice it to look at the Lamb to see the Spirit working there where the Lamb looks, for his eyes are the eyes of the Spirit. It is he who always looks at us!
Seven Spirits: The seven evoke the seven gifts of the Spirit mentioned in the prophet Isaiah and that will rest on the Messiah (Is 11:2-3). This prophecy comes true in Jesus. The seven Spirits are, at the same time, of God and of Jesus. The same identification of the Spirit with Jesus appears at the end of the seven letters. It is Jesus who speaks in the letters, and at the end of each letter we read, He who has ears let him hear what the Spirit says to the Churches. Jesus speaks, the Spirit speaks. They are one.
6. Psalm 63, 1-9
O God, my soul thirsts for thee
O God, thou art my God, I seek thee,
my soul thirsts for thee; my flesh faints for thee,
as in a dry and weary land where no water is.
So I have looked upon thee in the sanctuary,
beholding thy power and glory.
Because thy steadfast love is better than life,
my lips will praise thee.
my soul thirsts for thee; my flesh faints for thee,
as in a dry and weary land where no water is.
So I have looked upon thee in the sanctuary,
beholding thy power and glory.
Because thy steadfast love is better than life,
my lips will praise thee.
So I will bless thee as long as I live;
I will lift up my hands and call on thy name.
My soul is feasted as with marrow and fat,
and my mouth praises thee with joyful lips,
when I think of thee upon my bed,
and meditate on thee in the watches of the night;
for thou hast been my help,
and in the shadow of thy wings I sing for joy.
My soul clings to thee;
thy right hand upholds me.
I will lift up my hands and call on thy name.
My soul is feasted as with marrow and fat,
and my mouth praises thee with joyful lips,
when I think of thee upon my bed,
and meditate on thee in the watches of the night;
for thou hast been my help,
and in the shadow of thy wings I sing for joy.
My soul clings to thee;
thy right hand upholds me.
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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Featured Item of the Day from Litany Lane
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Saint of the Day: Saint Germain Cousin
Feast Day : June 15
Saint Germaine Cousin (Germana Cousin, Germaine of Pibrac, Germana) (1579–1601) is a French saint. She was born in 1579 of humble parents at Pibrac, a village about ten miles from Toulouse.
Today's society no longer recognizes the hand of God in the lives of
individuals. Circumstances and environment have become the great dictators
that form the moral fiber of the soul. Through these two masters, a person's
fate is hopelessly predestined by a tract of inevitable events. There is
little hope for change because the purely natural view of life sees these
souls driven by genetic or external forces, not by choice or grace. At
times it appears as if God Himself has abandoned them to mere physical
influences; the alcoholic mother generates the alcoholic child, the abused
child in turn becomes a child abuser, and the list goes on. This concept
is absolutely false. The doctrine of "free will" has been all
but totally disregarded and replaced by Freudianism. Popular preference
in society does not affect Truth which transcends time. The Eternal eyes
of God still rest solitarily on each new creation of humanity as He alone
infuses into its physical and natural beginnings the immortality of a soul
that raises it far above the instinctive life of an animal. In this spiritual
realm, admitted or not, each individual freely chooses his eternal destiny.
He does not inherit it. Responsibility is taken for our actions. Our lives
become a means to an end, not an end in themselves. Alcoholism is once
again categorized as a vice not a disease, homosexuality remains a "sin
that cries to Heaven for vengeance," not a diversified lifestyle.
People become either saints or sinners and go to Heaven or Hell judged
on their own merits. No one is predestined by his social condition.
The Catholic Church has offered innumerable examples of saints immersed
hopelessly in the despairing squalor of sin, who suddenly pull themselves
out on a sunbeam of grace and soar to the heights of genuine holiness.
Saint Germaine, the subject of our story, however, never chose sin, yet
was surrounded by the perfect climate (according to today's standards)
to excuse it. She was unwanted, handicapped, abused, and neglected. She
had no self-esteem, was never sent to school; she was poor and she was
hungry. She died when she was twenty-two years old, all alone and in a
barn. Yet almost four hundred years after her death, books are still written
about her and she is still prayed to. There are churches named after her
throughout the whole Christian world and people still make pilgrimages
to her shrine in France.
What is the secret of Saint Germaine? She was truly a "victim
of circumstance". But circumstances have two sides, just as when some
people smell flowers and think of a funeral, others smell flowers and think
of a spring garden. Throughout life God strews our paths with sufficient
graces for our eternal salvation. It is up to each individual, however,
to stoop down and pick them up. They are the light spots between the clouds
and they grow brighter as they are collected. Saint Germaine is one of
the many examples of saints who have surmounted the obstacles of life and
soared to the heights of holiness.
Off To a Bad Start
Saint Germaine was born in the year 1579, in a little village of France
called Pibrac. At her birth the entire countryside was enveloped in a "time
of nocturnal terror", as one official document stated. Internal wars,
famine, and plagues reduced the general morale of the inhabitants of Pibrac
to a sad and struggling existence. In this little obscure village, ten
miles southwest of Toulouse and a two hour train ride from Lourdes, lay
the Cousin farm. Once a prosperous and thriving establishment, the little
holdings of Laurent Cousin were sorely reduced to the state of poverty
by his mismanagement of affairs. His father, who had been a tailor and
mayor of the town, had purchased the farm years before, and handed it down
to his son Laurent who did not have his father's ability for business.
Earliest records of Saint Germaine fail to relate her formative years,
which to this day remain veiled in mystery. Was she the unwanted child
of a single parent, left at the Cousin doorstep? Or was she just another
hungry mouth of an impoverished couple who abandoned her in hopes she would
somehow flourish in another's care? Was she, as most suggest, the child
of Laurent Cousin's first wife, who perhaps died in the plague, still raging
through the villages? Whatever the case, it was far from a normal start.
These mysterious unrecorded years, of her early life, were less disastrous
in circumstance than what was soon to follow. Endowed with all the naturally
lovable qualities of an innocent babe, Germaine was very ordinary in every
way. Left alone she probably would have melted into the common scenery
of peasant life, neither hot nor cold, plodding along in an unchallenged
way. But God tests His gold by fire and sent the unremitting trial of Armande
de Rajols, a mean and selfish stepmother, into the tender childhood of
Saint Germaine.
When Armande arrived at the Cousin farm to more or less "take
over" the household, Germaine had lost the cuddly appearance of a
baby and was now a child of four or five and beginning to manifest signs
of deformity and disease. To the selfish Armande, Germaine became a source
of resentment. Frustrated by the untimely deaths of her own natural children
who died shortly after birth, the chafing presence of this unsightly dependent
enraged her with hate. Saint Germaine, who was born with a crippled right
arm, had her physical misfortune compounded by a purulent disease commonly
known in those days as "scrofula". This visible effect manifested
itself on her neck and cheek, also affecting her bones and joints, often
causing swelling and open, running abscesses. Armande could not bear even
the sight of her and banished her from the family hearth and table.
Unwanted and Unloved
Saint Germaine was given the barn as her living quarters, and she was
never again allowed into the house lest she contaminate the other members
of the family. There she lived alone, but not unnoticed, for the tenant
farmers and their families witnessed much of the abusive treatment that
she received. Clothed in the meanest of rags and with her feet always bare,
Germaine was treated with less affection than the family dog. Every morning
she would appear loyally at the door awaiting her assignment for the day.
Begrudgingly her malicious stepmother would toss her the morning's ration
of unwanted scraps from the family table, usually a chunk of stale bread.
Germaine's job from the first moment of her stepmother's reign was shepherding
the family flock of sheep. This greatly benefited Madame Cousin who could
be assured that the embarrassing presence of this unwanted child would
be gone for a good part of the day–every day, all year! Sometimes she
would send her to the field by the notorious, wolf-infested Bouconne Forest,
hoping at last to make an end of this burden. Not all her attempts to rid
herself of the girl were as subtle. Several attempts were witnessed by
the neighbors who later testified at Saint Germaine's canonization. Once,
in a fit of rage, her stepmother scalded her with boiling water. No cruelty,
however atrocious, was beyond her ability. The little girl was frequently
covered with bruises and welts from a woman drunk not with alcohol, but
with hate. Besides minding the sheep Germaine was required to spin a certain
amount of wool every day. It is difficult to see how, with her crippled
arm and hand, she could do this work since it called for considerable skill
and dexterity, but it was required of her even when the weather was so
cold that her fingers were stiff and hard to move. Severe beatings were
in store for any failings in her work. Nothing Germaine did, however hard
she tried, would please her stepmother who found one excuse after another
to vent her inhuman rage upon Germaine.
A Source of Consolation
Even though the outrageous behavior of Armande Cousin dominated the
scene, Laurent failed only through weakness. Perhaps because of him, every
week Germaine was allowed to leave the little farm and attend Mass across
the river in the dilapidated village church of Saint Mary Magdalen. It
was a rich source of consolation to her lonely and otherwise intolerable
life. She eagerly drank in every word of the sermon and the catechetical
instructions given after Mass for the village children. It was here that
the seed of Faith was planted in her heart and she watered it by her good
works. Life began to make sense to her and to have meaning beneath the
gaze of our crucified Lord. Suffering became meritorious and reparative.
She saw that life was only a trial for an eternity with Christ, if she
but merited it. Slowly, as her pure mind matured, she saw herself and her
life as a mission of love, to sacrifice and merit for others, even for
the conversion of her dreadful stepmother. Although she never went to school,
she was a diligent pupil in the school of Divine Love. The catechism that
was taught by verbal instruction both from the pulpit and in the little
Sunday school class, she learned by heart, storing it in her memory, pondering
it diligently throughout the week. Her Eucharistic Saviour became her strength
and beloved Companion during her lonely life. Often she would stay in church
long after everyone else had left, kneeling for hours on the hard flagstone
floor. As years went on, Sunday Mass attendance was not enough to satisfy
her need for adoration and an irresistible yearning to attend Mass daily
inspired her to leave her sheep. It was then that the first manifestation
of divine pleasure showed itself by miraculous intervention.
From the meadow where Germaine was herding sheep she could see the
parish church, whose lofty tower resounded every morning with the silvery
voice of the bell, calling the faithful to Mass. On hearing the signal,
the shepherdess's heart would fly to the temple, and there attend in spirit
the tremendous Sacrifice of the Mass. This still did not satisfy her fervor.
One day feeling so ardent a desire to attend the Holy Sacrifice, she called
her sheep together and planted her spindle in the ground next to them.
Then, making the sign of the cross, she ran to church. Germaine was overjoyed
when she re-turned to discover her sheep were quietly resting about the
distaff and under the shade of an oak tree. She began to repeat this same
practice. From then on, though abandoned them for this purpose, and though
the place was infested with wolves which committed ravages on other flocks,
she never lost a sheep or lamb. Rain, snow, or storm never prevented her
from following this holy practice. Many times neighbors would be mystified
finding Germaine's flock huddled obediently around her distaff.
A Good Reputation
The village children with the eyes of innocence soon began to see beyond
the physical repulsiveness of her illness and began to appreciated Germaine
for what they saw in her soul. They were greatly attracted to her and eagerly
sought her companionship. They would run through the fields after school
searching for her. Often they would take her by surprise, having found
her kneeling before a little shrine she made in the field. Two crude pieces
of wood, hewed and made to resemble a cross, reminded her of our loving
Saviour whom she sought so ardently to please. In her raw chapped hands
they would see her only book, the Rosary. A constant companion, it was
her perfect prayer and meditation as she ran the rough beads through her
fingers–beads made from knotted twine from an old haybale. Often too,
she would be seen sitting on a rock spinning wool, with her friends gathered
on the grass around her.
The moments they treasured the most were those when Germaine would
talk to them –not of herself, for she never talked about herself or complained
about her own life. She spoke to them from her overflowing heart of the
deep knowledge and love of her Holy Faith which was developed in her by
long hours of silence, prayer, and suffering. Contemplating the beauties
of nature and grace also awakened in her heart a burning love for God.
She told of her ardent desire to help others love Him more. When her loyal
companions pitied her for her ragged clothes and deficient food or inquired
about her bruises and welts, Saint Germaine would help them to see that
she turned these sufferings into opportunities to resemble Our Lord who
was once whipped and beaten for our sins.
The parents of these children would patiently listen to their praises
of Saint Germaine and in mild derision they mockingly called her "the
devout one". It is to her credit that their mockery was more of her
spiritual life than her physical deformity. She was a rebuke to them by
her humility and patience. But much of the village derision was instigated
by the malicious tongue of the stepmother.
A Divine Favor
Germaine's life ran its course, day after day, month after month, year
after year, with only the changes of the seasons to alter it. The freezing
cold of winter, the torrid heat of summer, brought with them their own
crosses – but one day God saw fit to manifest His approval of His chosen
creature. It was early spring and the snows were melting, bringing the
torrents and floods to all the rivers and streams throughout the countryside.
Germaine, hearing the church bells, knew there would not be enough time
to walk to the bridge and still be on time for Mass. So she decided to
cross the Courbet, which at other times of the year was just a stream,
small enough to pass through on foot. Now, however, it was a rushing river.
Two of her friends on the opposite side, watching her dilemma, shouted
to warn her that the river was too deep and strong to cross, and told her
not to risk it. The young shepherdess, anxious to be on time for Mass,
made the sign of the cross and to the astonishment of the onlookers, the
waters parted, leaving a dry path for her to cross, just like the parting
of the Red Sea in the Old Testament.
The news of this miracle soon made the rounds of the entire village
and brought in its wake various reactions. Madame Cousin was angered because
many people began to show regard for the young girl whom she hated so much.
The fact that the miracle happened more than once did not change her heart
for she was a hardened and bitter woman.
It is certain that Germaine prayed for her stepmother all the more
as the years passed but her stepmother's bitterness increased. Still, Germaine
never showed the unfortunate woman anything but respect and love. She knew
how much this burning hatred offended God and that unless her stepmother
changed it would be difficult to save her soul. It wasn't until the very
death of Saint Germaine herself that this almost insurmountable task of
conversion was fully accomplished. But God began to pave the way by manifesting
His Divine predilection for this forgotten girl.
Changing of a Heart
Germaine had found another outlet for her charity in the numerous beggars
who had discovered her kindness and compassion for their trials. It is
difficult to imagine one more destitute than Germaine herself and yet the
beggars came to her almost every day for sympathy and to have her share
with them her scraps of bread.
Madame Cousin heard of this and would often beat Germaine while screaming
that she was not going to feed every tramp that passed by. Wasn't it bad
enough that she had to provide for this worthless wretch? One very cold
winter day Germaine had gone into the kitchen to pick up some scraps for
her hungry friends when she was caught by her stepmother, who noticed Germaine
was carrying something in her apron. The angry woman imagined it to be
a supply of bread. Picking up a stick she began chasing Germaine to the
village green hoping to prove to all that Germaine was a thief and to put
her in disgrace. With the stick waving above the head of Germaine, Madame
Cousin demanded that she open her apron in view of the large crowd that
had gathered. The trembling girl did as she was told and a cascade of flowers,
unknown in the region, tumbled to the ground.
This time there were too many witnesses for Madame Cousin to discredit
Germaine with her vicious tongue. The sympathy and admiration of the villagers
for Saint Germaine only increased. Soon other signs were seen that proved
that God showered His blessings on the girl. It was reported that the barn
where she slept was flooded with light at night and heavenly singing was
heard by those passing by. Before long "the devout one," was
a name no longer used in sarcasm.
At last after almost twenty years of neglect and abuse, the weak Laurent
Cousin put his foot down and demanded that Germaine's living conditions
be altered. He heartily apologized for his neglect and asked her to take
her place inside the house and live among the family. Germaine explained,
however, that she was perfectly content in her environment. In fact she
had added voluntary austerities to her life in order to solicit divine
blessings on those for whom she prayed. Throughout her short life she had
a totally spiritual outlook and was unaffected by external circumstances.
In suffering and solitude she found Christ and would not now abandon Him
for the comforts of man.
Despite her insistence on remaining where she was, things did begin
to change. Her years of prayers and sacrifices began to visibly affect
the nasty old stepmother. Armande, however, was soon given much time to
make up to Germaine for all her years of abuse. Having accomplished much
in a short time, Saint Germaine's life was coming to an end. Her physical
maladies had taken their toll, undermining what little strength she had
left. But above all, God was so pleased with His little shepherdess, who
had cooperated with all the graces sent her way, that He could no longer
resist her spiritual beauty and soon called her home to Heaven. Saint Germaine
had succeeded in overcoming all the adverse circumstances of her life and
had made them work to her advantage. Never once did she succumb to the
temptation to become a victim of them. Christ promised us all that we would
never be tempted above our strength. Germaine amply proved this by making
her sufferings become her glory.
Death of a Saint
Tradition tells us that, in the spring of 1601, a priest from the town
of Gascony was traveling to the city of Toulouse. It was night when reached
the village of Pibrac, and he could scarcely make out his way in the darkness.
Suddenly a celestial brightness penetrated the night and he saw in a vision
a beautiful procession of holy virgins, refulgent with light, coming down
from Heaven descending into a section of the village. At the same time,
but traveling from another direction, two religious, also overwhelmed by
the blackness of the night and having lost their way, sought shelter in
the ruins of an ancient castle of Pibrac. They also saw the virgins, surrounded
by a brilliant light. Awestruck, neither group of travelers knew the meaning
of the sight.
At the break of day, Laurent, disturbed by the unusual bleating of
the sheep, realized that Germaine had not taken them out as she had the
past twenty years. Loudly he called her name and became anxious when she
did not answer. He went into the barn and found her dead on her bed of
straw, her rosary entwined in her fingers and her face shining like an
angel. She died as she had lived, deprived of all human consolation.
Meanwhile, that same morning the traveling priest and the other two
religious hastened to tell the villagers of Pibrac that they had seen a
vision of a virgin ascending into the heavens. She was crowned with a brilliant
diadem, they agreed, and was accompanied by numerous angels, more radiant
than the stars. The villagers up to that point were not aware of anything
having happened in their town, but from the description the travelers gave,
they at once concluded that "the holy shepherdess", Germaine,
had died. Running to the Cousin farm, they found Germaine lifeless. Her
angelic countenance struck them, not with fear and dread, as is usually
the case, but with piety and devotion. This beautiful saint was scarcely
twenty-two years of age.
News of Germaine's death spread quickly throughout the village and
soon the Cousin farm was besieged with mourners. Her faithful friends,
the children, had gathered wild carnations and stalks of rye to make a
wreath for her head. The converted Madame Cousin dressed the poorly clad
and undernourished body in a beautiful dress, the like of which Germaine
had never worn in her life, and placed a candle in her hands.
Germaine's body was interred in the village church where she loved
to pray–it being the only place on earth where she had ever truly felt
at home.
Discovery of Her Body–First Miracles
The memory of the shepherdess of Pibrac would surely have been lost
in oblivion had not the God she so generously served miraculously manifested
His love and approval by the following events. In 1644, forty-three years
after Germaine's death, an older woman of the same parish died, having
requested in her will that she be buried in the church near the pulpit.
Two workmen began removing the flagstones and were stupefied to see just
below the surface the body of a young girl. Their pickax had struck the
nose of the corpse which began to bleed. Like madmen they ran through the
village stammering out their discovery, and bringing back with them a crowd
of curious onlookers, two of whom were contemporaries of the Cousin family.
These two identified the body as Germaine Cousin, shepherdess of Pibrac.
The body was then removed and encased in a glass casket and placed
in the vestibule of the church for all to see. But not everyone was happy
seeing such a visible reminder of her poor life. One wealthy parishioner
and his young wife complained to the pastor, who then removed the body
to the sacristy. That night the young wife was stricken with a mysterious
disease which in turn affected her nursing baby. Within days the two were
on the point of death. The husband begged the shepherdess of Pibrac, whom
the village revered as a saint, for help. He asked her forgiveness for
having offended her by their disrespect and begged her to cure his wife
and child. During the novena Germaine appeared to the dying woman and laid
her hand on the afflicted area. Both mother and child were found in perfect
health the next morning. In thanksgiving for this cure, the family had
a more fitting repository made for the body of their heavenly benefactress.
An Attempt to Destroy Her Remains
Devotion to Germaine grew and the influence of her life spread to such an extent
that, in 1789, almost 200 years after her death, the strength of the Faith in
that region of France became an obstacle to the revolutionists. Those wicked men
who were attempting to "overthrow the altar and the throne" – to destroy Catholicism
– had to destroy the devotion
of the people for this simple uneducated orphan. Three soldiers entered
the village church and forcibly removed the incorrupt and pliant body of
Germaine. They then threw the saint's body out-side into an open pit dug
for this purpose and covered it with quicklime to speed the process of
decomposition.
Those who had performed this sacrilegious deed were suddenly struck
with various disfiguring diseases: the neck of one was deformed so that
it turned till his face looked backwards; the youngest of the three was
afflicted with an obstinate disease, so that he could scarcely walk without
the aid of crutches. This last carried with him to the grave the punishment
of his wicked act but the other two, repenting of their sin, obtained their
complete cure through the intercession of Germaine.
In spite of opposition and the rage of the revolutionaries the faithful
continued to venerate the servant of God in her degrading sepulcher, till
the time when they had the consolation of seeing her disinterred anew.
Her body was found as fresh as ever, notwithstanding the corruptive effects
natural to quicklime. Our Lord never ceased to glorify His humble servant;
and she who in life received only contempt and ill-treatment, after death
was honored by kings and their subjects, young and old, learned and ignorant.
In view of the numerous and great signs wrought through her intercession,
she was raised to the honor of our altars by Blessed Pope Pius IX in
May, of 1853. In June, 1867, on the eighteenth centenary of the death of
Saint Peter, she was inscribed by Blessed Pius IX in the catalogue of
the saints, and fifteenth of June, appointed as her feast day.
Though of short duration, Saint Germaine's life is truly a timeless
example to all. She persevered without the artificial and shallow rhetoric
of modern psychology. She had no support group, no counseling; she did
not use Prozac or any other chemical crutch. She was not forced to turn
to crime and sin as an outlet or consequence. She turned to Christ and
found Him sufficient. Did He not say, Come to Me, all you that labor and
are burdened; and I will refresh you. Take My yoke upon you and learn of
Me, because I am meek, and humble of heart; and you shall find rest to
your souls. For My yoke is sweet and My burden light. (Matt. 11:28-30)
St. Germaine, pray for us.
Relics and veneration
Her remains were buried in the parish church of Pibrac in front of the pulpit. In 1644, when the grave was opened to receive one of her relatives, the body of Germaine was discovered fresh and perfectly preserved,
and miraculously raised almost to the level of the floor of the church.
It was exposed for public view near the pulpit, until a noble lady, the
wife of François de Beauregard, presented as a thanks-offering a casket
of lead to hold the remains. She had been cured of a malignant and
incurable ulcer
in the breast, and her infant son whose life was despaired of was
restored to health on her seeking the intercession of Germaine. This was
the first of a long series of wonderful cures wrought at her relics.
The leaden casket was placed in the sacristy, and in 1661 and 1700 the
remains were viewed and found fresh and intact by the vicars-general of
Toulouse, who have left testamentary depositions of the fact.
Expert medical evidence deposed that the body had not been embalmed,
and experimental tests showed that the preservation was not due to any
property inherent in the soil. In 1700 a movement was begun to procure
the beatification of Germaine, but it fell through owing to accidental
causes. In 1793 the casket was desecrated by a revolutionary tinsmith, named Toulza, who with three accomplices took out the remains and buried them in the sacristy, throwing quick-lime and water on them. After the Revolution, her body was found to be still intact save where the quick-lime had done its work.
The private veneration of Germaine had continued from the original
finding of the body in 1644, supported and encouraged by numerous cures
and miracles. The cause of beatification
was resumed in 1850. The documents attested more than 400 miracles or
extraordinary graces, and thirty postulatory letters from archbishops
and bishops in France besought the beatification from the Holy See.
The miracles attested were cures of every kind (of blindness,
congenital and resulting from disease, of hip and spinal disease),
besides the multiplication of food for the distressed community of the
Good Shepherd at Bourges in 1845.
On 7 May 1854, Pius IX proclaimed her beatification, and on 29 June 1867, placed her on the canon of virgin saints. Her feast is kept in the Diocese of Toulouse on 15 June. She is represented in art with a shepherd's crook or with a distaff; with a watchdog, or a sheep; or with flowers in her apron.
References:
- Our Lady of the Rosary Library, Lives of Saints, Biography of Saint Germain Cousin. www.olrl.org
- This article incorporates text from a publication now in the public domain: Herbermann, Charles, ed. (1913). Catholic Encyclopedia. Robert Appleton Company.
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Today's Snippet I: Basilica of St Sernin
History
Its importance increased enormously after Charlemagne (r. 768-800) donated a quantity of relics to it, as a result of which it became an important stop for pilgrims on their way to Santiago de Compostela, and a pilgrimage location in its own right. The size of the current building and the existence of an ambulatory may reflect the need to accommodate increasing numbers of pilgrims.
The difficulty of determining an accurate chronology for the construction of Saint-Sernin and the completion of its sculpture has given rise to numerous problems. At least as early as the 1010s, Bishop Pierre Roger had set aside a portion of the offerings to St. Sernin for an eventual rebuilding of the Carolingian church.[2] During the decade of the 1070s and by 1080 at the latest, the canons of Saint-Sernin had accepted the rule of St. Augustine and had placed themselves under the direct control of the Holy See.[3] Nevertheless, there are only two firm dates that bear directly on the church itself and even these involve certain difficulties. On May 24, 1096, Pope Urban II dedicated the altar of the still largely incomplete building.[4] Although there have been numerous attempts to determine the point that construction had reached at this time, the most that can be said with certainty is that 1096 is a firm terminus ante quem. That is, construction must have begun at least several years before that date.
The second firm date is July 3, 1118, the death of St. Raymond Gayrard, canon and provost of the chapter. A 15th-century life of the saint states that he took charge of the building after part of the church had been completed and that by the time of his death he had "brought the walls all the way around up to the completion of the windows..."[5] Unfortunately, the life was written much later, some three hundred years after the events it describes, and since at least three different Raymonds were involved in the building of the church, the biographer may have confused elements from the lives of all three.
At any rate, whenever started, it appears that construction of the church did not progress continuously through to completion, for there is physical evidence of several interruptions in construction. The literary evidence cited above indicates that construction proceeded from east to west and, indeed, it appears that the earliest part of the exterior walls is the southern, lower part of the ambulatory and its corresponding radiating chapels. The walls in this section are built of brick and stone, with a higher proportion of stone than elsewhere in the building. As construction proceeded, it was clearly marked by an increasing proportion of brick, the characteristic building material of Toulouse. While there is basic agreement on the starting point, interpretation of the subsequent archeological evidence is subject to varying opinions. The earliest systematic examinations, after the restoration of Viollet-le-Duc, concluded that there had been three major building campaigns.[6]
More recent observations have concluded that there were four major building campaigns.[7] The earliest section begins with the apse and includes the chevet and all of the transept below the level of the gallery, including the Porte des Comtes in the south face of the transept. The second stage is marked by the walls of the transept being completed with alternating courses of brick and stone. This change is also paralleled by a change in the style of the interior decorated capitals. This break is most evident in the transept buttresses, which change from solid stone at the bottom to bands of brick and stone at the top, a change which occurs at various levels around the transept but generally about the level of the gallery floor. There then follows another break between the eastern portion of the church - including the transept and the first few bays of the nave itself - and the rest of the nave. The alternating courses of brick and stone give way to a predominantly brick technique with stone quoins and stone window frames. This third campaign includes the wall enclosing the entire nave, including the western entrance and ends just below the gallery windows. During the fourth phase, the remainder of the nave was completed in brick with almost no stone.
The plan of the abbey church here was also used in the construction of the cathedral of Santiago de Compostela, "begun in 1082, too direct a copy to have been done by any but St. Sernin's own architect or his favourite pupil", but finished much earlier.[8]
The stone that killed Simon de Montfort in 1218, while he was besieging Toulouse, was thrown from the roof of Saint-Sernin.
In 1860, Eugène Viollet-le-Duc restored the church,[9] but his changes are currently being removed to restore the original appearance.
Features
St. Sernin's contains radiating chapels which were used to display important relics. Another deviation from the earlier Christian churches is the addition of an ambulatory, a walkway that goes around the nave and side aisles to allow for viewing of the radiating chapels (which could be done while mass was being held without interrupting the ceremony). For these and other reasons, St. Sernin's is often said to follow the "pilgrimage plan" instead of the traditional basilica plan.
Exterior
On the exterior, the bell tower, standing directly over the transept crossing, is the most visible feature. It is divided into five tiers, of which the lower three, with Romanesque arches, date from the 12th century and the upper two from the 14th century. The spire was added in the 15th century. The bell tower is slightly inclined towards the west direction, which is why from certain standpoints the bell tower roof, whose axis is perpendicular to the ground, appears to be inclined to the tower itself.The chevet is the oldest part of the building, constructed in the 11th century, and consists of nine chapels, five opening from the apse and four in the transepts.
The exterior is additionally known for two doorways, the Porte des Comtes and the Porte des Miégeville. Above the Porte des Comtes is a depiction of Lazarus and Dives. Dives in hell can be seen above the central column. The doorway gets its name from a nearby alcove in which the remains of four Counts of Toulouse are kept. The Porte des Miégeville is known for its elaborate sculpture above the entrance.
Interior
The interior of the basilica measures 115 x 64 x 21 meters, making it vast for a Romanesque church. The central nave is barrel vaulted; the four aisles have rib vaults and are supported by buttresses. Directly under the tower and the transept is a marble altar, consecrated by Pope Urban II in 1096 and designed by Bernard Gelduin.As well as Saint Saturnin, Saint Honoratus is also buried here. The crypt contains the relics of many other saints.
The basilica also contains a large three-manual Cavaillé-Coll organ built in 1888. Together with the Cavaillé-Coll instruments at Saint-Sulpice in Paris and the Church of St. Ouen, Rouen, it is considered to be one of the most important organs in France.
Reference
- O'Reilly, E. B., 1921: How France Built her Cathedrals. London and New York: Harper and Brothers
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Today's Snippet II: Decent of the Holy Ghost
BOOK SEVEN
How the divine Right Hand showered upon the Queen of Heaven
highest
Gifts, In order that She might labor in the holy Church; the
Coming
Of the Holy Ghost; the copious Fruit of the Redemption and the
Preaching of the Apostles; the first Persecution of the
Church,
The Conversion of saint Paul and the arrival of saint James
In Spain; the Apparition of the Mother of God in Sara-
gossa, and the Founding of the Pilgrimage of our
Lady of the Pillar.
PART THIRD
BOOKS VII, VIII
THE CORONATION
CHAPTER I.
DESCENT OF THE HOLY GHOST; MARY'S INTUITIVE VISION OF HIM
In the company of the great Queen of heaven, and
encouraged by Her, the twelve Apostles and the rest of the disciples and
faithful joyfully waited for the fulfillment of the promise of the Savior, that
He would send them the Holy Ghost, the Consoler, who should instruct them and
administer unto them all that they heard in the teaching of their Lord (John 14,
26). They were so unanimous and united in charity, that during all these days
none of them had any thought, affection or inclination contrary to those of the
rest. They were of one heart and soul in thought and action. Although the
election of saint Mathias had occurred, the least movement or sign of discord
arose among those first-born children of the Church; yet this was a transaction,
which is otherwise apt to arouse differences of opinion in the most excellently
disposed; since each is apt to follow his own insight and does not easily yield
to the opinion of others. But into this holy congregation no discord found
entrance, because they were united in prayer, in fasting and in the expectation
of the Holy Ghost, who does not seek repose in discordant and unyielding hearts.
In order that it may be inferred, how powerful was this union in charity, not
only for disposing them toward the reception of the Holy Ghost, but for
overcoming and dispersing the evil spirits, I will say; that the demons, who
since the death of the Savior had lain prostrate in hell, felt in themselves a
new kind of oppression and terror, resulting from the virtues of those
assembled in the Cenacle. Although they could not explain it to themselves, they
perceived a new terrifying force, emanating from that place, and when they
perceived the effects of the doctrine and example of Christ in the behavior of
the disciples, they feared the ruin of their dominion.
The Queen of the angels, most holy Mary, in the plenitude of
her wisdom and grace, knew the time and predestined hour for the sending
of the Holy Ghost upon the apostolic college. When the days of Pentecost were
about to be fulfilled (Act 2, 1), (which happened fifty days after the
Resurrection of the Lord our Redeemer), the most blessed Mother saw, how in
heaven the humanity (John 14, 26) of the Word conferred with the eternal Father
concerning the promised sending of the divine Paraclete to the Apostles, and
that the time predetermined by his infinite wisdom for planting the faith and
all his gifts in his holy Church, was at hand. The Lord also referred to the
merits acquired by Him in the flesh through his most holy Life, Passion and
Death, to the mysteries wrought by Him for the salvation of the human race and
to the fact, that He was the Mediator, Advocate and Intercessor between the
eternal Father and men, and that among them lived his sweetest Mother, in whom
the divine Persons were so well pleased. He besought his Father also, that,
besides bringing grace and the invisible gifts the Holy Ghost appear in the
world in visible form, that so the evangelical law might be honored
before all the world; that the Apostles and faithful, who were to spread the
divine truth, might be encouraged, and that the enemies of the Lord, who had in
this life persecuted despised and Him unto the death of the Cross, might be
filled with terror.
This petition of our Redeemer in heaven was supported on
earth by most holy Mary in a manner befitting the merciful Mother of the
faithful. Prostrated upon the earth in the form of a cross and in profoundest
humility, She saw, how in that consistory of the blessed Trinity, the request of
the Savior was favorably accepted, and how, to fulfill and execute it, the
persons of the Father and the Son, as the Principle from which the Holy Ghost
proceeded, decreed the active mission of the Holy Spirit; for to these Two is
attributed the sending of the third Person, because He proceeds from
Both; and the third Person passively took upon Himself this mission and
consented to come into the world.
On Pentecost morning the blessed Virgin Mary exhorted the
Apostles, the disciples and the pious women, numbering about one hundred and
twenty, to pray more fervently and renew their hopes, since the hour was at hand
in which they were to be visited by the divine Spirit from on high. At the third
hour (nine o'clock), when all of them were gathered around their heavenly
Mistress and engaged in fervent prayer, the air resounded with a tremendous
thunder and the blowing of a violent wind mixed with the brightness of fire or
lightning, all centering upon the house of the Cenacle. The house was enveloped
in light and the divine fire was poured out over all of that holy gathering
(Acts 2, 2). Over the head of each of the hundred and twenty persons appeared a
tongue of that same fire, in which the Holy Ghost had come, filling each
one with divine influences and heavenly gifts and causing at one and the same
time the most diverse and contrary effects in the Cenacle and in the whole of
Jerusalem, according to the diversity of the persons affected.
In the most holy Mary these effects were altogether divine,
and most wonderful in the sight of all the heavenly courtiers; for as regard us
men, we are incapable of understanding and explaining them. The purest Lady was
transformed and exalted in God; for She saw intuitively and clearly the
Holy Ghost, and for a short time enjoyed the beatific vision of he
Divinity. Of his gifts and divine influences She by Herself received more than
all the rest of the saints. Her glory for that space of time, exceeded
that of the angels and of the blessed. She alone gave to the Lord more
glory, praise and thanksgiving than all the universe for the benefit of the
descent of his Holy Spirit upon his Church and for his having pledged
Himself so many times to send Him and through Him to govern it to the end of the
world. The blessed Trinity was so pleased with the conduct of Mary on this
occasion, that It considered Itself fully repaid and compensated for having
created the world; and not only compensated, but God acted as if He were under a
certain obligation for possessing such a peerless Creature, whom the Father
could look upon as his Daughter, the Son as his Mother, and the Holy Ghost as
his Spouse; and whom (according to our way of thinking) He was now obliged to
visit and enrich after having conferred upon Her such high dignity. In this
exalted and blessed Spouse were renewed all the gifts and graces of the Holy
Spirit, creating new effects and operations altogether beyond our capacity to
understand.
The Apostles, as saint Luke says (Acts 2, 11), were also
replenished and filled with the holy Ghost; for they received a wonderful
increase of justifying grace of a most exalted degree. The twelve Apostles were
confirmed in this sanctifying grace and were never to lose it. In all of them,
according to each one's condition were infused the habits of the seven gifts:
Wisdom, Understanding, Science, Piety, Counsel, Fortitude and Fear. In
this magnificent blessing, as new as it was admirable in the world, the twelve
Apostles were created fit ministers of the new Testament and founders of the
evangelical Church for the whole world: for this new grace and blessing
communicated to them a divine strength most efficacious and sweet, which
inclined them to practice the most heroic virtue and the highest sanctity. Thus
strengthened they prayed, they labored willingly and accomplished the most
difficult and arduous tasks, engaging in their labors not with sorrow or from
necessity, but with the greatest joy and alacrity.
In all the rest of the disciples and the faithful, who
received the Holy Ghost in the Cenacle, the Most High wrought proportionally and
respectively the same effects, except that they were not confirmed in grace like
the Apostles. According to the disposition of each the gifts of grace were
communicated in greater or less abundance in view of the ministry they were to
hold in the holy Church. The same proportion was maintained in regard to the
Apostles; yet saint Peter and saint John were more singularly favored on account
of the high offices assigned to them: the one to govern the Church as its head,
and the other to attend upon and serve the Queen and Mistress of heaven and of
earth, most holy Mary. The sacred text of saint Luke says, that the Holy Ghost
filled the whole house in which this happy congregation was gathered (Acts 2,
7), not only because all of them were filled with the Holy Ghost and his
admirable gifts, but because the house itself was filled with wonderful light
and splendor. This plenitude of wonders and prodigies overflowed and
communicated itself also to others outside of the Cenacle; for it caused diverse
and various effects of the Holy Spirit among the inhabitants of Jerusalem and
its vicinity. All those, who with some piety had compassioned our Savior Jesus
in his Passion and Death, deprecating his most bitter torments and reverencing
his sacred Person, were interiorly visited with new light and grace, which
disposed them afterwards to accept the doctrine of the Apostles. Those that were
converted by the first sermon of saint Peter, were to a great extent of the
number of those who, by their compassion and sorrow at the death of the
Lord, had merited for themselves such a great blessing. Others of the just who
were in Jerusalem outside of the Cenacle, also felt great interior consolations,
by which they were moved and predisposed by new effects of grace wrought
in each one proportionately by the Holy Ghost.
Not less wonderful, although more hidden, were some contrary
effects produced on that day by the Holy Ghost in Jerusalem. By the dreadful
thunders and violent commotion of the atmosphere and the lightnings accompanying
his advent, He disturbed and terrified the enemies of the Lord in that city,
each one according to his own malice and perfidy. This chastisement was
particularly evident in those who had actively concurred in procuring the death
of Christ, and who had signalized themselves in their rabid fury against Him.
All these fell to the ground on their faces and remained thus for three
hours. Those that had scourged the Lord were suddenly choked in their own blood,
which shot forth from their veins in punishment for shedding that of the Master.
The audacious servant, who had buffeted the Lord, not only suddenly died, but
was hurled into hell body and soul. Others of the Jews, although they did not
die, were chastised with intense pains and abominable sicknesses. These
disorders, consequent upon shedding the blood of Christ, descended to their
posterity and even to this day continue to afflict their children with most
horrible impurities. This chastisement became notorious in Jerusalem, although
the priests and pharisees diligently sought to cover it up, just as they had
tried to conceal the Resurrection of the Savior. As these events, however, were
not so important, neither the Apostles nor the Evangelists wrote about them, and
in the confusion of the city the multitude soon forgot them.
WORDS OF OUR QUEEN OF HEAVEN.
My daughter, in small esteem and thankfulness do the children
of the Church hold this blessing of the Most High, by which, in addition
to sending of his Son their Master and Redeemer, He sent also the Holy Ghost
into his Church. So great was the love, by which He sought to draw them to
Himself, that, in order to make them sharers of his divine perfections, He sent
them first the Son, who is wisdom (John 3, 16) and afterwards the holy Ghost,
who is love, so that all might be enriched in the manner in which they were
capable. The divine Spirit, in coming for the first time upon the Apostles and
the others gathered with them, intended it as a pledge and testimony, that He
would confer the same favor on the rest of the children of the Church, of light
and of the Gospel, and that He was ready to communicate his gifts to all, if all
will dispose themselves toward receiving them. In witness to this truth the Holy
Ghost came upon many of the faithful in visible form and with visible effects
(Act 8, 17; 10, 44; 11, 15), because they were truly faithful servants, humble
and sincere, pure and ready of heart to receive Him. Also in our times He comes
to many just souls, although not with such open manifestation because it is
neither necessary nor proper. The interior effects and gifts are all of the same
nature, acting according to the disposition and state of the one who receives
them.
References
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Catholic Catechism
Part Three: Life in Christ
Section Two: The Ten Commandments
Chapter Two: Sixth Commandment
Article 6:4 Offenses Against the Dignity of Marriage
CHAPTER TWO
YOU SHALL LOVE YOUR NEIGHBOR AS
YOURSELF
Jesus said to his disciples:
"Love one another as I have loved you."1 Jn 13:34
2196
In response to the question about the first of the commandments, Jesus says:
"The first is, 'Hear, O Israel: the Lord our God, the Lord is one; and you
shall love the Lord your God with all your heart, and with all your soul, and
with all your mind, and with all your strength.' the second is this, 'You shall
love your neighbor as yourself.' There is no other commandment greater than
these."2 Mk 12:29-31; cf.
⇒ Deut 6:4-5; ⇒ Lev
19:18; ⇒ Mt 22:34-40;
⇒ Lk 10:25-28
The apostle St. Paul reminds us of this: "He who loves his neighbor has fulfilled the law. the commandments, 'You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet,' and any other commandment, are summed up in this sentence, 'You shall love your neighbor as yourself.' Love does no wrong to a neighbor; therefore love is the fulfilling of the law."3 Rom 13:8-10
The apostle St. Paul reminds us of this: "He who loves his neighbor has fulfilled the law. the commandments, 'You shall not commit adultery, You shall not kill, You shall not steal, You shall not covet,' and any other commandment, are summed up in this sentence, 'You shall love your neighbor as yourself.' Love does no wrong to a neighbor; therefore love is the fulfilling of the law."3 Rom 13:8-10
Article 6
THE SIXTH COMMANDMENT
You shall not commit
adultery.EX 20:14;
⇒ Deut 5:18.
You have heard that it was said, "You shall not commit adultery."
But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart.Mt 5:27-28
You have heard that it was said, "You shall not commit adultery."
But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart.Mt 5:27-28
IV. Offenses Against the
Dignity of Marriage
Adultery
2380
Adultery refers to marital infidelity. When two partners, of whom at least one
is married to another party, have sexual relations - even transient ones - they
commit adultery. Christ condemns even adultery of mere desire.170 The
sixth commandment and the New Testament forbid adultery absolutely.171
The prophets denounce the gravity of adultery; they see it as an image of the
sin of idolatry.172
2381
Adultery is an injustice. He who commits adultery fails in his commitment. He
does injury to the sign of the covenant which the marriage bond is,
transgresses the rights of the other spouse, and undermines the institution of
marriage by breaking the contract on which it is based. He compromises the good
of human generation and the welfare of children who need their parents' stable
union.
Divorce
2382
The Lord Jesus insisted on the original intention of the Creator who willed that
marriage be indissoluble.173 He abrogates the accommodations that had
slipped into the old Law.174 Between the baptized, "a ratified and consummated marriage cannot be
dissolved by any human power or for any reason other than death."175
2383
The separation of spouses while maintaining the marriage bond can be legitimate
in certain cases provided for by canon law.176 If civil divorce remains the only possible way of ensuring certain legal
rights, the care of the children, or the protection of inheritance, it can be
tolerated and does not constitute a moral offense.
2384
Divorce is a grave offense against the natural law. It claims to break the
contract, to which the spouses freely consented, to live with each other till
death. Divorce does injury to the covenant of salvation, of which sacramental
marriage is the sign. Contracting a new union, even if it is recognized by
civil law, adds to the gravity of the rupture: the remarried spouse is then in
a situation of public and permanent adultery:
If a husband, separated from
his wife, approaches another woman, he is an adulterer because he makes that
woman commit adultery, and the woman who lives with him is an adulteress,
because she has drawn another's husband to herself.177
2385
Divorce is immoral also because it introduces disorder into the family and into
society. This disorder brings grave harm to the deserted spouse, to children
traumatized by the separation of their parents and often torn between them, and
because of its contagious effect which makes it truly a plague on society.
2386
It can happen that one of the spouses is the innocent victim of a divorce
decreed by civil law; this spouse therefore has not contravened the moral law.
There is a considerable difference between a spouse who has sincerely tried to
be faithful to the sacrament of marriage and is unjustly abandoned, and one who
through his own grave fault destroys a canonically valid marriage.178
Other
offenses against the dignity of marriage
2387
The predicament of a man who, desiring to convert to the Gospel, is obliged to
repudiate one or more wives with whom he has shared years of conjugal life, is
understandable. However polygamy is not in accord with the moral law."
[Conjugal] communion is radically contradicted by polygamy; this, in fact,
directly negates the plan of God which was revealed from the beginning, because
it is contrary to the equal personal dignity of men and women who in matrimony
give themselves with a love that is total and therefore unique and
exclusive."179 The Christian who has previously lived in polygamy
has a grave duty in justice to honor the obligations contracted in regard to
his former wives and his children.
2388
Incest designates intimate relations between relatives or in-laws within a
degree that prohibits marriage between them.180 St. Paul stigmatizes
this especially grave offense: "It is actually reported that there is
immorality among you . . . for a man is living with his father's wife.... In
the name of the Lord Jesus ... you are to deliver this man to Satan for the
destruction of the flesh...."181 Incest corrupts family relationships
and marks a regression toward animality.
2389
Connected to incest is any sexual abuse perpetrated by adults on children or
adolescents entrusted to their care. the offense is compounded by the
scandalous harm done to the physical and moral integrity of the young, who will
remain scarred by it all their lives; and the violation of responsibility for
their upbringing.
2390
In a so-called free union, a man and a woman refuse to give juridical and
public form to a liaison involving sexual intimacy.
The expression "free union" is fallacious: what can
"union" mean when the partners make no commitment to one another,
each exhibiting a lack of trust in the other, in himself, or in the future?
The
expression covers a number of different situations: concubinage, rejection of
marriage as such, or inability to make long-term commitments.182 All
these situations offend against the dignity of marriage; they destroy the very
idea of the family; they weaken the sense of fidelity. They are contrary to the
moral law. the sexual act must take place exclusively within marriage. Outside
of marriage it always constitutes a grave sin and excludes one from sacramental
communion.
2391
Some today claim a "right to a trial marriage" where there is an
intention of getting married later. However firm the purpose of those who
engage in premature sexual relations may be, "the fact is that such
liaisons can scarcely ensure mutual sincerity and fidelity in a relationship
between a man and a woman, nor, especially, can they protect it from
inconstancy of desires or whim."183 Carnal union is morally
legitimate only when a definitive community of life between a man and woman has
been established. Human love does not tolerate "trial marriages." It
demands a total and definitive gift of persons to one another.184
170 Cf. ⇒ Mt 5:27-28.
171 Cf. ⇒ Mt 5:32; ⇒ 19:6; ⇒ Mk 10:11; ⇒ 1 Cor 6:9-10.
172 Cf. ⇒ Hos 2:7; ⇒ Jer 5:7; ⇒ 13:27.
173 Cf. ⇒ Mt 5:31-32; ⇒ 19:3-9; ⇒ Mk 10 9; ⇒ Lk 16:18; ⇒ 1 Cor 7:10-ll.
174 Cf. ⇒ Mt 19:7-9.
175 ⇒ CIC, can. 1141.
176 Cf. ⇒ CIC, cann. 1151-1155.
177 St. Basil, Moralia 73, 1: PG 31, 849-852.
178 Cf. FC 84.
179 FC 19; cf. GS 47 # 2.
180 Cf. ⇒ Lev 18:7-20.
181 ⇒ 1 Cor 5:1, ⇒ 4-5.
182 Cf. FC 81.
183 CDF, Persona humana 7.
184 Cf. FC 80.
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