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  Diocese relieves priest of parish duties for failure to comply with bishop’s COVID jab edict
Posted by: Stone - 12-21-2021, 01:32 PM - Forum: Pandemic 2020 [Spiritual] - No Replies

Diocese relieves priest of parish duties for failure to comply with bishop’s COVID jab edict
In announcing the priest's removal, the Diocese of London, Ontario said the Church respects the medical privacy of individuals and yet the move was obviously vaccine-related.


Mon Dec 20, 2021 - 6:08 pm EST
WINDSOR, Ontario (LifeSiteNews) – A priest in the Diocese of London, Ontario has been removed from active duty due to punitive measures by the diocesan administration relating to his non-compliance with the diocese-wide COVID jab mandate.

The news of Father Tony Del Ciancio being placed on a leave of absence was made known in last weekend’s parish bulletin from Our Lady of Perpetual Help in Windsor, Ontario.

The message, which was written by Father John Comiskey, the diocese’s Moderator of the Curia, stated that “Fr. Tony has been given a leave of absence for failure to produce ‘proof of vaccination’ as outlined in the diocesan ‘COVID-19 Vaccination Policy.’”

In October, Bishop Ronald Fabbro mandated the abortion-tainted COVID inoculation and threatened priests and employees of the diocese if they failed to comply.

“Failure to comply with this policy could result in disciplinary action (which includes being placed on an unpaid leave of absence), up to and including termination of employment for just cause,” he wrote.

In addition, he said that clergy “who refuse vaccination will be removed from current duties. If possible, they will be re-assigned by the Bishop at his discretion to roles that do not feature public contact, and their stipend may be adjusted accordingly.”

It was not stipulated in the news of Father Del Ciancio’s suspension whether he will still be compensated with his normal stipend or if he will be placed in another role.

Father Comiskey also wrote, “The Policy is based on the best medical and scientific evidence for stopping the pandemic.”

This was written in contrast the mounting evidence that the abortion-tainted COVID jabs do not stop the spread, as the Province of Ontario is reporting an overwhelming majority of PCR-positive COVID cases among those doubly jabbed, and as the rate of positive cases is higher in the double vaccinated.

Comiskey wrote that “[w]e respect everyone’s privacy in this matter.”

This was said despite the fact that by announcing Father Del Ciancio’s removal from active ministry, Comiskey had made a public statement about the priest’s compliance with a medical mandate that pertains to information that Comiskey otherwise views as part of ‘everyone’s privacy.’”

The punitive measure leveled against Father Del Ciancio based on his desire to keep his own medical information private was announced to an entire parish through the bulletin, and by extension anyone with internet access.

Father Comiskey intimated in his communiqué that the Diocese of London respects a given priest’s right to medical privacy while at the same time enforcing a policy that de facto announces the medical information of the priests under the jurisdiction of the diocese.

The information relayed in the parish bulletin also makes it clear that Father Del Ciancio will not be able to correspond with his parishioners by way of his normal diocesan phone number, as the faithful were told not to call him at his normal number.

“Please do not leave messages for Fr. Tony on his Ext. (22). He will not receive them as he is no longer working in the office,” the notice read.

An email has been sent to the diocese, the parish, and to Father Comiskey, but no reply has been provided yet.

Contact information for the various diocesan departments and personnel can be found here. And the parish that Father Del Ciancio was suspended from can be reached at this link.

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  St. John Chrysostom: Homily on "If your enemy hunger, feed him..."
Posted by: Stone - 12-21-2021, 10:56 AM - Forum: Fathers of the Church - No Replies

"If Your Enemy Hunger, Feed Him"
by St. John Chrysostom

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To those who had not attended the assembly; on the apostolic saying, If your enemy hunger feed him, and concerning resentment of injuries.

1. I did no good as it seems by the prolonged discourse which I lately addressed to you with a view to kindling your zeal for the assemblies here: for again our Church is destitute of her children. Wherefore also I am again compelled to seem vexatious and burdensome, reproving those who are present, and finding fault with those who have been left behind: with them because they have not put away their sloth, and with you because you have not given a helping hand to the salvation of your brethren. I am compelled to seem burdensome and vexatious, not on behalf of myself, or my own possessions, but on your behalf and for your salvation, which is more precious to me than anything else. Let him who pleases take it in bad part, and call me insolent and impudent, yet will I not cease continually annoying him for the same purpose; for nothing is better for me than this kind of impudence. For it may be, it may be, that this at least if nothing else, will put you to shame, and that to avoid being perpetually importuned concerning the same things, you will take part in the tender care of your brethren. For what profit is there to me in praise when I do not see you making advances in virtue? And what harm is there from the silence of the hearers when I behold your piety increasing? For the praise of the speaker does not consist in applause, but in the zeal of the hearers for godliness: not in noise made just at the time of hearing, but in lasting earnestness. As soon as applause has issued from the lips it is dispersed in air and perishes; but the moral improvement of the hearers brings an imperishable and immortal reward both to him who speaks and to them who obey. The praise of your cheers makes the speaker illustrious here, but the piety of your soul affords the teacher much confidence before the judgment-seat of Christ. Wherefore if any one loves the speaker, let him not desire the applause but the profit of the hearers. To neglect our brethren is no ordinary wrong, but one which brings extreme punishment, and an inexorable penalty. And the case of the man who buried the talent proves this: he was not reproached at least on account of his own life: for as regarded the deposit itself he did not turn out a bad man, since he restored it intact: nevertheless he did turn out a bad man as regarded his management of the deposit. For he did not double that which was entrusted to him; and so was punished. Whence it is manifest that even if we are earnest and well trained, and have much zeal about hearing the holy scriptures this does not suffice for our salvation. For the deposit must be doubled, and it becomes doubled when together with our own salvation we undertake to make some provision for the good of others. For the man in the parable said Lo! There you have that is yours: but this did not serve him for a defense: for it was said to him you ought to have put the money to the exchangers. Matthew 25:27

And observe I pray how easy the commands of the Master are: for men indeed make those who lend out capital sums at interest answerable for recalling them; you have made the deposit, one says, you must call it in: I have no concern with the man who has received it. But God does not act thus; He only commands us to make the deposit, and does not render us liable for the recall. For the speaker has the power of advising, not of persuading. Therefore he says: I make you answerable for depositing only, and not for the recall. What can be easier than this? And yet the servant called the master hard, who was thus gentle and merciful. For such is the wont of the ungrateful and indolent; they always try to shift the blame of their offenses from themselves to their master. And therefore the man was thrust out with torture and bonds into the outer darkness. And lest we should suffer this penalty let us deposit our teaching with the brethren, whether they be persuaded by it, or not. For if they be persuaded they will profit both themselves and us: and if they are not, they involve themselves indeed in inevitable punishment, but will not be able to do us the slightest injury. For we have done our part, by giving them advice: but if they do not listen to it no harm will result to us from that. For blame would attach to us not for failing to persuade, but for failing to advise: and after prolonged and continual exhortation and counsel they and not we, have to reckon henceforth with God.

I have been anxious at any rate to know clearly, whether you continue to exhort your brethren, and if they remain all the time in the same condition of indolence: otherwise I would never have given you any trouble: as it is, I have fears that they may remain uncorrected in consequence of your neglect and indifference. For it is impossible that a man who continually has the benefit of exhortation and instruction should not become better and more diligent. The proverb which I am about to cite is certainly a common one, nevertheless it confirms this very truth. For a perpetual dropping of water it says, wears a rock, yet what is softer than water? And what is harder than a rock? Nevertheless perpetual action conquers nature: and if it conquers nature much more will it be able to prevail over the human will. Christianity is no child's play, my beloved: no matter of secondary importance. I am continually saying these things, and yet I effect nothing.

2. How am I distressed, think you, when I call to mind that on the festival days the multitudes assembled resemble the broad expanse of the sea, but now not even the smallest part of that multitude is gathered together here? Where are they now who oppress us with their presence on the feast days? I look for them, and am grieved on their account when I mark what a multitude are perishing of those who are in the way of salvation, how large a loss of brethren I sustain, how few are reached by the things which concern salvation, and how the greater part of the body of the Church is like a dead and motionless carcass. And what concern is that to us? you say. The greatest possible concern if you pay no attention to your brethren, if you do not exhort and advise, if you put no constraint on them, and do not forcibly drag them hither, and lead them away out of their deep indolence. For that one ought not to be useful to himself alone, but also to many others, Christ declared plainly, when He called us salt, Matthew 5:13 and leaven, and light: Matthew 5:14 for these things are useful and profitable to others. For a lamp does not shine for itself, but for those who are sitting in darkness: and you are a lamp not that you may enjoy the light by yourself, but that you may bring back yonder man who has gone astray. For what profit is a lamp if it does not give light to him who sits in darkness? And what profit is a Christian when he benefits no one, neither leads any one back to virtue? Again salt is not an astringent to itself but braces up those parts of the body which have decayed, and prevents them from falling to pieces and perishing. Even so do thou, since God has appointed you to be spiritual salt, bind and brace up the decayed members, that is the indolent and sordid brethren, and having rescued them from their indolence as from some form of corruption, unite them to the rest of the body of the Church. And this is the reason why He called you leaven: for leaven also does not leaven itself, but, little though it is, it affects the whole lump however big it may be. So also do ye: although you are few in number, yet be ye many and powerful in faith, and in zeal towards God. As then the leaven is not weak on account of its littleness, but prevails owing to its inherent heat, and the force of its natural quality, so ye also will be able to bring back a far larger number than yourselves, if you will, to the same degree of zeal as your own. Now if they make the summer season their excuse: for I hear of their saying things of this kind, the present stifling heat is excessive, the scorching sun is intolerable, we cannot bear being trampled and crushed in the crowd, and to be steaming all over with perspiration and oppressed by the heat and confined space: I am ashamed of them, believe me: for such excuses are womanish: indeed even in their case who have softer bodies, and a weaker nature, such pretexts do not suffice for justification. Nevertheless, even if it seems a disgrace to make a reply to a defense of this kind, yet is it necessary. For if they put forward such excuses as these and do not blush, much more does it behoove us not to be ashamed of replying to these things. What then am I to say to those who advance these pretexts? I would remind them of the three children in the furnace and the flame, who when they saw the fire encircling them on all sides, enveloping their mouth and their eyes and even their breath, did not cease singing that sacred and mystical hymn to God, in company with the universe, but standing in the midst of the pyre sent up their song of praise to the common Lord of all with greater cheerfulness than they who abide in some flowery field: and together with these three children I should think it proper to remind them also of the lions which were in Babylon, and of Daniel and the den: Daniel 6:24 and not of this one only but also of another den, and the prophet Jeremiah, and the mire in which he was smothered up to the neck. Jeremiah 38:5 And emerging from these dens, I would conduct these persons who put forward heat as an excuse into the prison and exhibit Paul to them there, and Silas bound fast in the stocks, covered with bruises and wounds lacerated all over their body with a mass of stripes, yet singing praises to God at midnight and celebrating their holy vigil. For is it not a monstrous thing that those holy men, both in the furnace and the fire, and the den, and among wild beasts, and mire, and in a prison and the stocks, and amidst stripes and jailers, and intolerable sufferings, never complained of any of these things, but were continually uttering prayers and sacred songs with much energy and fervent zeal, while we who have not undergone any of their innumerable sufferings small or great, neglect our own salvation on account of a scorching sun and a little short lived heat and toil, and forsaking the assembly wander away, depraving ourselves by going to meetings which are thoroughly unwholesome? When the dew of the divine oracles is so abundant do you make heat your excuse? The water which I will give him, says Christ shall be in him a well of water springing up into everlasting life; John 4:14 and again; He that believes in me as the Scripture has said, out of his belly shall flow rivers of living water. John 7:38 Tell me; when you have spiritual wells and rivers, are you afraid of material heat? Now in the market place where there is so much turmoil and crowding, and scorching wind, how is it that you do not make suffocation and heat an excuse for absenting yourself? For it is impossible for you to say that there you can enjoy a cooler temperature, and that all the heat is concentrated here with us:— the truth is exactly the reverse; here indeed owing to the pavement floor, and to the construction of the building in other respects (for it is carried up to a vast height), the air is lighter and cooler: whereas there the sun is strong in every direction, and there is much crowding, and vapour and dust, and other things which add to discomfort far more than these. Whence it is plain that these senseless excuses are the offspring of indolence and of a supine disposition, destitute of the fire of the Holy Spirit.

3. Now these remarks of mine are not so much directed to them, as to you who do not bring them forward, do not rouse them from their indolence, and draw them to this table of salvation. Household slaves indeed when they have to discharge some service in common, summon their fellow slaves, but you when you are going to meet for this spiritual ministry suffer your fellow servants to be deprived of the advantage by your neglect. But what if they do not desire it? you say. Make them desire it by your continual importunity: for if they see you insisting upon it they certainly will desire it. Nay these things are a mere excuse and pretence. How many fathers at any rate are there here who have not their sons standing with them? Was it so difficult for you to bring hither some of your children? Whence it is clear that the absence of all the others who remain outside is due not only to their own indolence, but also to your neglect. But now at least, if never before, rouse yourselves up, and let each person enter the Church accompanied by a member of his family: let them incite and urge one another to the assembly here, the father his son, the son his father, the husbands their wives, and the wives their husbands, the master his slave, brother his brother, friend his friend: or rather let us not summon friends only but also enemies to this common treasury of good things. If your enemy sees your care for his welfare, he will undoubtedly relinquish his hatred.

Say to him: are you not ashamed and do you not blush before the Jews who keep their sabbath with such great strictness, and from the evening of it abstain from all work? And if they see the sun verging towards setting on the day of the Preparation they break off business, and cut short their traffic: and if any one who has been making a purchase from them, before the evening, comes in the evening bringing the price, they do not suffer themselves to take it, or to accept the money. And why do I speak of the price of market wares and transaction of business? Even if it were possible to receive a treasure they would rather lose the gain than trample on their law. Are the Jews then so strict, and this when they keep the law out of due season, and cling to an observance of it which does not profit them, but rather does them harm: and will you, who art superior to the shadow, to whom it has been vouchsafed to see the Sun of Righteousness, who art ranked as a citizen of the Heavenly commonwealth, will you not display the same zeal as those who unseasonably cleave to what is wrong, thou who hast been entrusted with the truth, but although you are summoned here for only a short part of the day, can you not endure to spend even this upon the hearing of the divine oracles? And what kind of indulgence, pray, could you obtain? And what answer will you have to make which is reasonable and just? It is utterly impossible that one who is so indifferent and indolent should ever obtain indulgence, even if he should allege the necessities of worldly affairs ten thousand times over as an excuse. Do you not know that if you come and worship God and take part in the work which goes on here, the business you have on hand is made much easier for you? Have you worldly anxieties? Come here on that account that by the time you spend here you may win for yourself the favour of God, and so depart with a sense of security; that you may have Him for your ally, that you may become invincible to the dæmons because you are assisted by the heavenly hand. If you have the benefit of prayers uttered by the fathers, if you take part in common prayer, if you listen to the divine oracles, if you win for yourself the aid of God, if, armed with these weapons, you then go forth, not even the devil himself will be able henceforth to look you in the face, much less wicked men who are eager to insult and malign you. But if you go from your house to the market place, and are found destitute of these weapons, you will be easily mastered by all who insult you. This is the reason why both in public and private affairs, many things occur contrary to our expectation, because we have not been diligent about spiritual things in the first place, and secondarily about the secular, but have inverted the order. For this reason also the proper sequence and right arrangement of things has been upset, and all our affairs are full of much confusion. Can you imagine what distress and grief I suffer when I observe, that if a public holy day and festival is at hand there is a concourse of all the inhabitants of the city, although there is no one to summon them; but when the holy day and festival are past, even if we should crack our voice by continuing to call you all day long there is no one who pays any heed? For often when turning these things over in my mind I have groaned heavily, and said to myself: What is the use of exhortation or advice, when you do everything merely by the force of habit, and do not become a whit more zealous in consequence of my teaching? For whereas in the festivals you need no exhortation from me, but, when they are past you profit nothing by my teaching, do you not show that my discourse, so far as you are concerned, is superfluous?

4. Perhaps many of those who hear these things are grieved. But such is not the sentiment of the indolent: else they would put away their carelessness, like ourselves, who are daily anxious about your affairs. And what gain do you make by your secular transactions in proportion to the damage you sustain? It is impossible to depart from any other assembly, or gathering, in the possession of so much gain as you receive from the time spent here, whether it be the law court, or council-chamber, or even the palace itself. For we do not commit the administration of nations or cities nor the command of armies to those who enter here, but another kind of government more dignified than that of the empire itself; or rather we do not ourselves commit it, but the grace of the spirit.

What then is the government, more dignified than that of the empire, which they who enter here receive? They are trained to master untoward passions, to rule wicked lusts, to command anger, to regulate ill-will, to subdue vainglory. The emperor, seated on the imperial throne, and wearing his diadem, is not so dignified as the man who has elevated his own inward right reason to the throne of government over base passions, and by his dominion over them has bound as it were a glorious diadem upon his brow. For what profit is there, pray, in purple, and raiment wrought with gold, and a jewelled crown, when the soul is in captivity to the passions? What gain is there in outward freedom when the ruling element within us is reduced to a state of disgraceful and pitiable servitude. For just as when a fever penetrates deep, and inflames all the inward parts, there is no benefit to be got from the outward surface of the body, although it is not affected in the same way: even so when our soul is violently carried away by the passion within, no outward government, not even the imperial throne, is of any profit, since reason is deposed from the throne of empire by the violent usurpation of the passions, and bows and trembles beneath their insurrectionary movements. Now to prevent this taking place prophets and apostles concur on all sides in helping us, repressing our passions, and expelling all the ferocity of the irrational element within us, and committing a mode of government to us far more dignified than the empire. This is why I said that they who deprive themselves of this care receive a blow in the vital parts, sustaining greater damage than can be inflicted from any other quarter inasmuch as they who come here get greater gain than they could derive from any other source: even as Scripture has declared. The law said You shall not appear before the Lord empty; Exodus 23:15 that is, enter not into the temple without sacrifices. Now if it is not right to go into the house of God without sacrifices, much more ought we to enter the assembly accompanied by our brethren: for this sacrifice and offering is better than that, when you bring a soul with you into the Church. Do you not see doves which have been trained, how they hunt for others when they are let out? Let us also do this. For what kind of excuse shall we have, if irrational creatures are able to hunt for an animal of their own species, while we who have been honoured with reason and so much wisdom neglect this kind of pursuit? I exhorted you in my former discourse with these words: Go, each of you to the houses of your neighbours, wait for them to come out, lay hold of them, and conduct them to their common mother: and imitate those who are mad upon theatre going, who diligently arrange to meet each other and so wait at early dawn to see that iniquitous spectacle. Yet I have not effected anything by this exhortation. Therefore I speak again and shall not cease speaking, until I have persuaded you. Hearing profits nothing unless it is accompanied by practice. It makes our punishment heavier, if we continually hear the same things and do none of the things which are spoken. That the chastisement will be heavier, hear the statement of Christ. If I had not come and spoken to them they had not sin: but now they have no cloke for their sin. John 15:22 And the Apostle says for not the hearers of the law shall be justified. Romans 2:13 These things He says to the hearers; but when He wishes to instruct the speaker also, that even he will not gain anything from his teaching unless his behaviour is in close correspondence with his doctrine, and his manner of life is in harmony with his speech, hear how the Apostle and the prophet address themselves to him: for the latter says but to the sinner said God, why do you preach my laws and takest my covenant in your mouth, whereas you have hated instruction? And the Apostle, addressing himself to these same again who thought great things of their teaching, speaks on this wise: You are confident that you yourself art a leader of the blind, a light of those who are in darkness, an instructor of the foolish, a teacher of babes: thou therefore that teachest another do you not teach yourself? Romans 2:19-21 Inasmuch then as it could neither profit me the speaker to speak, nor you the hearers to hear, unless we comply with the things which are spoken, but rather would increase our condemnation, let us not limit the display of our zeal to hearing only, but let us observe what is said, in our deeds. For it is indeed a good thing to spend time continually in hearing the divine oracles: but this good thing becomes useless when the benefit to be derived from hearing is not linked with it.

Therefore that you may not assemble here in vain I shall not cease beseeching you with all earnestness, as I have often besought you before, conduct your brethren to us, exhort the wanderers, counsel them not by word only but also by deed. This is the more powerful teaching — that which comes through our manners and behaviour — Even if you do not utter a word, but yet, after you have gone out of this assembly, by your mien, and your look, and your voice and all the rest of your demeanour you exhibit to the men who have been left behind the gain which you have brought away with you, this is sufficient for exhortation and advice. For we ought to go out from this place as it were from some sacred shrine, as men who have descended from heaven itself, who have become sedate, and philosophical, who do and say everything in proper measure: and when a wife sees her husband returning from the assembly, and a father his son, and a friend his friend, and an enemy his enemy, let them all receive an impression of the benefit which you have derived from coming here: and they will receive it, if they perceive that you have become milder, more philosophical, more devout. Consider what privileges you enjoy who hast been initiated into the mysteries, with what company you offer up that mystic hymn, with what company you cry aloud the Ter sanctus. Teach them that are without that you have joined the chorus of the Seraphim, that you are ranked as a citizen of the commonwealth above, that you have been enrolled in the choir of Angels, that you have conversed with the Lord, that you have been in the company of Christ. If we regulate ourselves in this way we shall not need to say anything, when we go out to those who are left behind: but from our advantage they will perceive their own loss and will hasten hither, so as to enjoy the same benefits themselves. For when, merely by the use of their senses, they see the beauty of your soul shining forth, even if they are the most stupid of men, they will become enamoured of your goodly appearance. For if corporeal beauty excites those who behold it, much more will symmetry of soul be able to move the spectator, and stimulate him to equal zeal. Let us then adorn our inward man, and let us be mindful of the things which are said here, when we go out: for there especially is it a proper time to remember them; and just as an athlete displays in the lists the things which he has learned in the training school: even so ought we to display in our transactions in the world without the things which we have heard here.

5. Bear in mind then the things which are said here, that when you have gone out and the devil lays hold of you either by means of anger or vainglory, or any other passion, you may call to remembrance the teaching which you have received here and may be able easily to shake off the grasp of the evil one. Do you not see the wrestling-masters in the practising grounds, who, after countless contests having obtained exemption from wrestling on account of their age, sit outside the lines by the side of the dust and shout to those who are wrestling inside, telling one to grasp a hand, or drag a leg, or seize upon the back, and by many other directions of that kind, saying, if you do so and so you will easily throw your antagonist, they are of the greatest service to their pupils? Even so do thou look to your training master, the blessed Paul, who after countless victories is now sitting outside the boundary, I mean this present life, and cries aloud to us who are wrestling, shouting out by means of his Epistles, when he sees us overcome by wrath and resentment of injuries, and choked by passion; if your enemy hunger feed him, if he thirst give him drink; Romans 12:20 — a beautiful precept full of spiritual wisdom, and serviceable both to the doer and the receiver. But the reminder of the passage causes much perplexity, and does not seem to correspond to the sentiment of him who uttered the former words. And what is the nature of this? The saying that by so doing you shall heap coals of fire on his head. For by these words he does a wrong both to the doer and the receiver: to the latter by setting his head on fire, and placing coals upon it; for what good will he get from receiving food and drink in proportion to the evil he will suffer from the heaping of coals on his head? Thus then the recipient of the benefit is wronged, having a greater vengeance inflicted on him, but the benefactor also is injured in another way. For what can he gain from doing good to his enemies when he acts in the hope of revenge? For he who gives meat and drink to his enemy for the purpose of heaping coals of fire on his head would not become merciful and kind, but cruel and harsh, having inflicted an enormous punishment by means of a small benefit. For what could be more unkind than to feed a person for the purpose of heaping coals of fire on his head? This then is the contradiction: and now it remains that the solution should be added, in order that by those very things which seem to do violence to the letter of the law you may clearly see all the wisdom of the lawgiver. What then is the solution?

That great and noble-minded man was well aware of the fact that to be reconciled quickly with an enemy is a grievous and difficult thing; grievous and difficult, not on account of its own nature, but of our moral indolence. But he commanded us not only to be reconciled with our enemy, but also to feed him; which was far more grievous than the former. For if some are infuriated by the mere sight of those who have annoyed them, how would they be willing to feed them when they were hungry? And why do I speak of the sight infuriating them? If any one makes mention of the persons, and merely introduces their name in society, it revives the wound in our imagination, and increases the heat of passion. Paul then being aware of all these things and wishing to make what was hard and difficult of correction smooth and easy, and to persuade one who could not endure to see his enemy, to be ready to confer that benefit already mentioned upon him, added the words about coals of fire, in order that a man prompted by the hope of vengeance might hasten to do this service to one who had annoyed him. And just as the fisherman surrounding the hook on all sides with the bait presents it to the fishes in order that one of them hastening to its accustomed food may be captured by means of it and easily held fast: even so Paul also wishing to lead on the man who has been wronged to bestow a benefit on the man who has wronged him does not present to him the bare hook of spiritual wisdom, but having covered it as it were with a kind of bait, I mean the coals of fire, invites the man who has been insulted, in the hope of inflicting punishment, to confer this benefit on the man who has annoyed him; but when he has come he holds him fast in future, and does not let him make off, the very nature of the deed attaching him to his enemy; and he all but says to him: if you are not willing to feed the man who has wronged you for piety's sake: feed him at least from the hope of punishing him. For he knows that if the man once sets his hand to the work of conferring this benefit, a starting-point is made and a way of reconciliation is opened for him. For certainly no one would have the heart to regard a man continually as his enemy to whom he has given meat and drink, even if he originally does this in the hope of vengeance. For time as it goes on relaxes the tension of his anger. As then the fisherman, if he presented the bare hook would never allure the fish, but when he has covered it gets it unawares into the mouth of the creature who comes up to it: so also Paul if he had not advanced the expectation of inflicting punishment would never have persuaded those who were wronged to undertake to benefit those who had annoyed them. Wishing then to persuade those who recoiled in disgust, and were paralysed by the very sight of their enemies, to confer the greatest benefits upon them, he made mention of the coals of fire, not with a view of thrusting the persons in question into inexorable punishment, but in order that when he had persuaded those who were wronged to benefit their enemies in the expectation of punishing them, he might afterwards in time persuade them to abandon their anger altogether.

6. Thus then did he encourage the man who has been wronged; but observe also how he unites again the man who has done the wrong to him who has been provoked. First of all by the very manner of the benefit: (for there is no one so degraded and unfeeling as to be unwilling, when he receives meat and drink, to become the servant and friend of him who does this for him): and in the second place through the dread of vengeance. For the passage, by so doing you shall heap coals of fire on his head seems indeed to be addressed to the person who gives the food; but it more especially touches him who has caused the annoyance, in order that through fear of this punishment he may be deterred from remaining continually in a state of enmity, and being aware that the reception of food and drink might do him the greatest mischief if he constantly retains his animosity, may suppress his anger. For thus he will be able to quench the coals of fire. Wherefore the proposed punishment and vengeance both induces the one who has been wronged to benefit him who has annoyed him, and it deters and checks him who has given the provocation, and impels him to reconciliation with the man who gives him meat and drink. Paul therefore linked the two persons by a twofold bond, the one depending on a benefit, the other on an act of vengeance. For the difficulty is to make a beginning and to find an opening for the reconciliation: but when that has once been cleared in whatever way it may be, all which follows will be smooth and easy. For even if at first the man who has been annoyed feeds his enemy in the hope of punishing him, yet becoming his friend by the act of giving him food he will be able to expel the desire of vengeance. For when he has become a friend he will no longer feed the man who has been reconciled to him, with an expectation of this kind. Again he who has given the provocation, when he sees the man who has been wronged electing to give him meat and drink, casts out all his animosity, both on account of this deed, and also of his fear of the punishment which is in store for him, even if he be excessively hard and harsh and stony hearted, being put to shame by the benevolence of him who gives him food, and dreading the punishment reserved for him, if he continues to be an enemy after accepting the food.

For this reason Paul did not stop even here in his exhortation, but when he has emptied each side of wrath he proceeds to correct their disposition, saying, be not overcome of evil. For if, he says, you continue to bear resentment and to seek revenge you seem indeed to conquer your enemy, but in reality you are being conquered by evil, that is, by wrath: so that if you wish to conquer, be reconciled, and do not make an attack upon your adversary; for a brilliant victory is that in which by means of good, that is to say by forbearance, you overcome evil, expelling wrath and resentment. But the injured man, when inflamed with passion would not have borne these words. Therefore when he had satisfied his wrath he proceeded to conduct him to the best reason for reconciliation, and did not permit him to remain permanently animated by the wicked hope of vengeance. Do you perceive the wisdom of the lawgiver? And that you may learn that he introduced this law only on account of the weakness of those who would not otherwise be content to make terms among themselves, hear how Christ, when He ordained a law on this same subject did not propose the same reward, as the Apostle; but, having said Love your enemies, do good to them that hate you, which means give them food and drink, He did not add for in so doing you shall heap coals of fire on their heads: but what did He say? that you may become like your Father who is in Heaven. Matthew 5:44 Naturally so, for He was discoursing to Peter, James, and John and the rest of the apostolic band: therefore He proposed that reward. But if you say that even on this understanding the precept is onerous you improve once more the defense which I am making for Paul, but you deprive yourself of every plea of indulgence. For I can prove to you that this which seems to you onerous was accomplished under the Old Dispensation when the manifestation of spiritual wisdom was not so great as it is now. For this reason also Paul did not introduce the law in his own words, but used the very expressions which were employed by him who originally brought it in, that he might leave no room for excuse to those who do not observe it: for the precept if your enemy hunger feed him, if he thirst give him drink is not the utterance of Paul in the first instance, but of Solomon. Proverbs 25:21-22 For this reason he quoted the words that he might persuade the hearer that for one who has been advanced to such a high standard of wisdom to regard an old law as onerous and grievous which was often fulfilled by the men of old time, is one of the basest things possible. Which of the ancients, you ask, fulfilled it? There were many, but among others David especially did so more abundantly. He did not indeed merely give food or drink to his enemy, but also rescued him several times from death, when he was in jeopardy; and when he had it in his power to slay him he spared him once, twice, yea many times. As for Saul he hated and abhorred him so much after the countless good services which he had done, after his brilliant triumphs, and the salvation which he had wrought in the matter of Goliath, that he could not bear to mention him by his own name, but called him after his father. For once when a festival was at hand, and Saul, having devised some treachery against him, and contrived a cruel plot, did not see him arrive — where, said he, is the son of Jesse? 1 Samuel 20:23 He called him by his father's name, both because on account of his hatred he could not endure the recollection of his proper name, and also because he thought to damage the distinguished position of that righteous man by a reference to his low birth — a miserable and despicable thought: for certainly, even if he had some accusation to bring against the father this could in no wise injure David. For each man is answerable for his own deeds, and by these he can be praised and accused. But as it was, not having any evil deed to mention, he brought forward his low birth, expecting by this means to throw his glory into the shade, which in fact was the height of folly. For what kind of offense is it to be the child of insignificant and humble men, the son of Jesse, but when David found him sleeping inside the cave, he did not call him the son of Kish, but by his title of honour: for I will not lift up my hand, he said, against the Lord's anointed. 1 Samuel 26:11 So purely free was he from wrath and resentment of injuries: he calls him the Lord's anointed who had done him such great wrongs, who was thirsting for his blood, who after his countless good services had many times attempted to destroy him. For he did not consider how Saul deserved to be treated, but he considered what was becoming for himself both to do and to say, which is the greatest stretch of moral wisdom. How so? When you have got your enemy in a prison, made fast by a twofold, or rather by a triple chain, confinement of space, dearth of assistance, and necessity of sleep, do you not demand a penalty and punishment of him? No, he says; for I am not now regarding what he deserves to suffer, but what it behooves me to do. He did not look to the facility for slaying, but to the accurate observance of the moral wisdom which was becoming to him. And yet which of the existing circumstances was not sufficient to prompt him to the act of slaughter? Was not the fact that his enemy was delivered bound into his hands a sufficient inducement? For you are aware I suppose that we hasten more eagerly to deeds for which facilities abound, and the hope of success increases our desire to act, which was just what happened then in his case.

Well! Did the captain who then counselled and urged him to the deed, did the memory of past events induce him to slay? No one of these things moved him: in fact the very facility for slaughter averted him from it: for he bethought him that God had put Saul in his hands for the purpose of furnishing ample ground and opportunity for the exercise of moral wisdom. You then perhaps admire him, because he did not cherish the memory of any of his past evils: but I am much more astonished at him for another reason. And what is this? That the fear of future events did not impel him to lay violent hands on his enemy. For he knew clearly that if Saul escaped his hands, he would again be his adversary; yet he preferred exposing himself to danger by letting go the man who had wronged him, to providing for his own security by laying violent hands upon his foe. What could equal then the great and generous spirit of this man, who, when the law commanded eye to be plucked out for eye, and tooth for tooth, and retaliation on equal terms, Deuteronomy 19:21 not only abstained from doing this, but exhibited a far greater measure of moral wisdom? At least if he had slain Saul at that time he would have retained credit for moral wisdom unimpaired, not merely because he had acted on the defensive, not being himself the originator of violence, but also because by his great moderation he was superior to the precept an eye for an eye. For he would not have inflicted one slaughter in return for one; but, in return for many deaths, which Saul endeavoured to bring on him, having attempted to slay him not once or twice but many times, he would have brought only one death on Saul; and not only this, but if he had proceeded to avenge himself out of fear of the future, even this, combined with the things already mentioned, would procure him the reward of forbearance without any deduction. For he who is angry on account of the things which have been done to him, and demands satisfaction would not be able to obtain the praise of forbearance: but when a man dismisses the consideration of all past evils, although they are many and painful, but is compelled to take steps for self-defense from fear of the future, and by way of providing for his own security, no one would deprive him of the rewards of moderation.

7. Nevertheless David did not act even thus, but found a novel and strange form of moral wisdom: and neither the remembrance of things past, nor the fear of things to come, nor the instigation of the captain, nor the solitude of the place, nor the facility for slaying, nor anything else incited him to kill; but he spared the man who was his enemy, and had given him pain just as if he was some benefactor, and had done him much good. What kind of indulgence then shall we have, if we are mindful of past transgressions, and avenge ourselves on those who have given us pain, whereas that innocent man who had undergone such great sufferings and expected more and worse evils to befall him in consequence of saving his enemy, is seen to spare him, so as to prefer incurring danger himself and to live in fear and trembling, rather than put to a just death the man who would cause him endless troubles?

His moral wisdom then we may perceive, not only from the fact that he did not slay Saul, when there was so strong a compulsion, but also that he did not utter an irreverent word against him, although he who was insulted would not have heard him. Yet we often speak evil of friends when they are absent, he on the contrary not even of the enemy who had done him such great wrong. His moral wisdom then we may perceive from these things: but his lovingkindness and tender care from what he did after these things. For when he had cut off the fringe of Saul's garment, and had taken away the bottle of water he withdrew afar off and stood and shouted, and exhibited these things to him whose life he had preserved, doing so not with a view to display and ostentation, but desiring to convince him by his deeds that he suspected him without a cause as his enemy, and aiming therefore at winning him into friendship. Nevertheless when he had even thus failed to persuade him, and could have laid hands on him, he again chose rather to be an exile from his country and to sojourn in a strange land, and suffer distress every day, in procuring necessary food than to remain at home and vex his adversary. What spirit could be kinder than his? He was indeed justified in saying Lord remember David and all his meekness. Let us also imitate him, and let us neither say nor do evil to our enemies, but benefit them according to our power: for we shall do more good to ourselves than to them. For if you forgive your enemies, we are told you shall be forgiven. Matthew 6:14 Forgive base offenses that you may receive a royal pardon for your offenses; but if any one has done you great wrongs, the greater the wrongs you forgive, the greater will be the pardon which you will receive. Therefore we have been instructed to say Forgive us, as we forgive, that we may learn that the measure of our forgiveness takes its beginning in the first place from ourselves. Wherefore in proportion to the severity of the evil which the enemy does to us is the greatness of the benefit which he bestows. Let us then be earnest and eager to be reconciled with those who have vexed us, whether their wrath be just or unjust. For if you are reconciled here, you are delivered from judgment in the other world; but if in the interval while the hatred is still going on, death interrupting steps in and carries the enmity away with it, it follows of necessity that the trial of the case should be brought forward in the other world. As then many men when they have a dispute with one another, if they come to a friendly understanding together outside the law court save themselves loss, and alarm, and many risks, the issue of the case turning out in accordance with the sentiment of each party; but if they severally entrust the affair to the judge the only result to them will be loss of money, and in many cases a penalty, and the permanent endurance of their hatred; even so here if we come to terms during our present life we shall relieve ourselves from all punishment; but if while remaining enemies we depart to that terrible tribunal in the other world we shall certainly pay the utmost penalty at the sentence of the judge there, and shall both of us undergo inexorable punishment: he who is unjustly angry because he is thus unjustly disposed, and he who is justly angry, because he has, however justly, cherished resentment. For even if we have been unjustly ill-treated, we ought to grant pardon to those who have wronged us. And observe how he urges and incites those who have unjustly given pain to reconciliation with those whom they have wronged. If you offer your gift before the altar, and there rememberest that your brother has anything against you, go your way; first be reconciled to your brother. Matthew 5:23-24 He did not say, assemble, and offer your sacrifice but be reconciled and then offer it. Let it lie there, he says, in order that the necessity of making the offering may constrain him who is justly angry to come to terms even against his will. See how he again prompts us to go to the man who has provoked us when he says Forgive your debtors in order that your Father may also forgive your trespasses. For He did not propose a small reward, but one which far exceeds the magnitude of the achievement. Considering all these things then, and counting the recompense which is given in this case and remembering that to wipe away sins does not entail much labour and zeal, let us pardon those who have wronged us. For that which others scarcely accomplish, I mean the blotting out of their own sins by means of fasting and lamentations, and prayers, and sackcloth, and ashes, this it is possible for us easily to effect without sackcloth and ashes and fasting if only we blot out anger from our heart, and with sincerity forgive those who have wronged us. May the God of peace and love, having banished from our soul all wrath and bitterness, and anger, deign to grant that we being closely knit one to another according to the proper adjustment of the parts, Ephesians 4:16 may with one accord, one mouth and one soul continually offer up our hymns of thanksgiving due to Him: for to Him be glory and power for ever and ever. Amen.

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  St. Victorinus: On the Creation of the World
Posted by: Stone - 12-21-2021, 10:52 AM - Forum: Fathers of the Church - No Replies

On the Creation of the World
by St. Victorinus

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To me, as I meditate and consider in my mind concerning the creation of this world in which we are kept enclosed, even such is the rapidity of that creation; as is contained in the book of Moses, which he wrote about its creation, and which is called Genesis. God produced that entire mass for the adornment of His majesty in six days; on the seventh to which He consecrated it . . . with a blessing. For this reason, therefore, because in the septenary number of days both heavenly and earthly things are ordered, in place of the beginning I will consider of this seventh day after the principle of all matters pertaining to the number of seven; and as far as I shall be able, I will endeavour to portray the day of the divine power to that consummation.

In the beginning God made the light, and divided it in the exact measure of twelve hours by day and by night, for this reason, doubtless, that day might bring over the night as an occasion of rest for men's labours; that, again, day might overcome, and thus that labour might be refreshed with this alternate change of rest, and that repose again might be tempered by the exercise of day. On the fourth day He made two lights in the heaven, the greater and the lesser, that the one might rule over the day, the other over the night, Genesis 1:16-17 — the lights of the sun and moon and He placed the rest of the stars in heaven, that they might shine upon the earth, and by their positions distinguish the seasons, and years, and months, and days, and hours.

Now is manifested the reason of the truth why the fourth day is called the Tetras, why we fast even to the ninth hour, or even to the evening, or why there should be a passing over even to the next day. Therefore this world of ours is composed of four elements — fire, water, heaven, earth. These four elements, therefore, form the quaternion of times or seasons. The sun, also, and the moon constitute throughout the space of the year four seasons — of spring, summer, autumn, winter; and these seasons make a quaternion. And to proceed further still from that principle, lo, there are four living creatures before God's throne, four Gospels, four rivers flowing in paradise; Genesis 2:10 four generations of people from Adam to Noah, from Noah to Abraham, from Abraham to Moses, from Moses to Christ the Lord, the Son of God; and four living creatures, viz., a man, a calf, a lion, an eagle; and four rivers, the Pison, the Gihon, the Tigris, and the Euphrates. The man Christ Jesus, the originator of these things whereof we have above spoken, was taken prisoner by wicked hands, by a quaternion of soldiers . Therefore on account of His captivity by a quaternion, on account of the majesty of His works — that the seasons also, wholesome to humanity, joyful for the harvests, tranquil for the tempests, may roll on — therefore we make the fourth day a station or a supernumerary fast.

On the fifth day the land and water brought forth their progenies. On the sixth day the things that were wanting were created; and thus God raised up man from the soil, as lord of all the things which He created upon the earth and the water. Yet He created angels and archangels before He created man, placing spiritual beings before earthly ones. For light was made before sky and the earth. This sixth day is called parasceve, that is to say, the preparation of the kingdom. For He perfected Adam, whom He made after His image and likeness. But for this reason He completed His works before He created angels and fashioned man, lest perchance they should falsely assert that they had been His helpers. On this day also, on account of the passion of the Lord Jesus Christ, we make either a station to God, or a fast. On the seventh day He rested from all His works, and blessed it, and sanctified it. On the former day we are accustomed to fast rigorously, that on the Lord's day we may go forth to our bread with giving of thanks. And let the parasceve become a rigorous fast, lest we should appear to observe any Sabbath with the Jews, which Christ Himself, the Lord of the Sabbath, says by His prophets that His soul hates; Isaiah 1:13-14 which Sabbath He in His body abolished, although, nevertheless, He had formerly Himself commanded Moses that circumcision should not pass over the eighth day, which day very frequently happens on the Sabbath, as we read written in the Gospel. John 7:22 Moses, foreseeing the hardness of that people, on the Sabbath raised up his hands, therefore, and thus figuratively fastened himself to a cross. Exodus 22:9, 12 And in the battle they were sought for by the foreigners on the Sabbath day, that they might be taken captive, and, as if by the very strictness of the law, might be fashioned to the avoidance of its teaching. 1 Maccabbees 2:31-41

And thus in the sixth Psalm for the eighth day, David asks the Lord that He would not rebuke him in His anger, nor judge him in His fury; for this is indeed the eighth day of that future judgment, which will pass beyond the order of the sevenfold arrangement. Jesus also, the son of Nave, the successor of Moses, himself broke the Sabbath day; for on the Sabbath day he commanded the children of Israel Joshua 6:4 to go round the walls of the city of Jericho with trumpets, and declare war against the aliens. Matthias also, prince of Judah, broke the Sabbath; for he slew the prefect of Antiochus the king of Syria on the Sabbath, and subdued the foreigners by pursuing them. And in Matthew we read, that it is written Isaiah also and the rest of his colleagues broke the Sabbath Matthew 12:5 — that that true and just Sabbath should be observed in the seventh millenary of years. Wherefore to those seven days the Lord attributed to each a thousand years; for thus went the warning: In Your eyes, O Lord, a thousand years are as one day. Therefore in the eyes of the Lord each thousand of years is ordained, for I find that the Lord's eyes are seven. Zechariah 4:10 Wherefore, as I have narrated, that true Sabbath will be in the seventh millenary of years, when Christ with His elect shall reign. Moreover, the seven heavens agree with those days; for thus we are warned: By the word of the Lord were the heavens made, and all the powers of them by the spirit of His mouth. There are seven spirits. Their names are the spirits which abode on the Christ of God, as was intimated in Isaiah the prophet: And there rests upon Him the spirit of wisdom and of understanding, the spirit of counsel and might, the spirit of wisdom and of piety, and the spirit of God's fear has filled Him. Isaiah 11:2-3 Therefore the highest heaven is the heaven of wisdom; the second, of understanding; the third, of counsel; the fourth, of might; the fifth, of knowledge; the sixth, of piety; the seventh, of God's fear. From this, therefore, the thunders bellow, the lightnings are kindled, the fires are heaped together; fiery darts appear, stars gleam, the anxiety caused by the dreadful comet is aroused. Sometimes it happens that the sun and moon approach one another, and cause those more than frightful appearances, radiating with light in the field of their aspect. But the author of the whole creation is Jesus. His name is the Word; for thus His Father says: My heart has emitted a good word. John the evangelist thus says: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by Him, and without Him was nothing made that was made. Therefore, first, was made the creation; secondly, man, the lord of the human race, as says the apostle. 1 Corinthians 15:45-47 Therefore this Word, when it made light, is called Wisdom; when it made the sky, Understanding; when it made land and sea, Counsel; when it made sun and moon and other bright things, Power; when it calls forth land and sea, Knowledge; when it formed man, Piety; when it blesses and sanctifies man, it has the name of God's fear.

Behold the seven horns of the Lamb, Revelation 5:6 the seven eyes of God Zechariah 4:10 — the seven eyes are the seven spirits of the Lamb; Revelation 4:5 seven torches burning before the throne of God Revelation 4:5 seven golden candlesticks, Revelation 1:13 seven young sheep, Leviticus 23:18 the seven women in Isaiah, Isaiah 4:1 the seven churches in Paul, seven deacons, Acts 6:3 seven angels, seven trumpets, seven seals to the book, seven periods of seven days with which Pentecost is completed, the seven weeks in Daniel, also the forty-three weeks in Daniel; with Noah, seven of all clean things in the ark; seven revenges of Cain, Genesis 4:15 seven years for a debt to be acquitted, Deuteronomy 15:1 the lamp with seven orifices, Zechariah 4:2 seven pillars of wisdom in the house of Solomon. Proverbs 11:1

Now, therefore, you may see that it is being told you of the unerring glory of God in providence; yet, as far as my small capacity shall be able, I will endeavour to set it forth. That He might re-create that Adam by means of the week, and bring aid to His entire creation, was accomplished by the nativity of His Son Jesus Christ our Lord. Who, then, that is taught in the law of God, who that is filled with the Holy Spirit, does not see in his heart, that on the same day on which the dragon seduced Eve, the angel Gabriel brought the glad tidings to the Virgin Mary; that on the same day the Holy Spirit overflowed the Virgin Mary, on which He made light; that on that day He was incarnate in flesh, in which He made the land and water; that on the same day He was put to the breast, on which He made the stars; that on the same day He was circumcised, on which the land and water brought forth their offspring; that on the same day He was incarnated, on which He formed man out of the ground; that on the same day Christ was born, on which He formed man; that on that day He suffered, on which Adam fell; that on the same day He rose again from the dead, on which He created light? He, moreover, consummates His humanity in the number seven: of His nativity, His infancy, His boyhood, His youth, His young-manhood, His mature age, His death. I have also set forth His humanity to the Jews in these manners: since He is hungry, is thirsty; since He gave food and drink; since He walks, and retired; since He slept upon a pillow; Mark 4:38 since, moreover, He walks upon the stormy seas with His feet, He commands the winds, He cures the sick and restores the lame, He raises the blind by His speech, — see that He declares Himself to them to be the Lord.

The day, as I have above related, is divided into two parts by the number twelve — by the twelve hours of day and night; and by these hours too, months, and years, and seasons, and ages are computed. Therefore, doubtless, there are appointed also twelve angels of the day and twelve angels of the night, in accordance, to wit, with the number of hours. For these are the twenty-four witnesses of the days and nights which sit before the throne of God, having golden crowns on their heads, whom the Apocalypse of John the apostle and evangelist calls elders, for the reason that they are older both than the other angels and than men.

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  Abbot Marmion: Christmastide
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CHRISTMASTIDE - O ADMIRABILE COMMERCIUM!
by Abbot Marmion, O.S.B.

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SUMMARY. -The mystery of the Incarnation is a wonderful exchange between divinity and humanity.

I. The Eternal Word asks of us a human nature in order to unite it to Himself by a personal union: Creator . . . animatum corpus sumens.
II. In becoming Incarnate, the Word brings us, in return, a share in His Divinity: Largitus est nobis suam deitatem.
III. This exchange appears still more wonderful when we consider the manner in which it is wrought. The Incarnation renders God visible so that we may hear and imitate Him.
IV. It renders God passible, capable of expiating our sins by His sufferings and of healing us by His humiliations.
V. We are to take our part in this exchange by faith: those who receive the Word-made flesh by believing in Him have 'power to be made the sons of God.

The coming of the Son of God upon earth is so great an event that God willed to prepare the way for it during centuries. He made rites and sacrifices, figures and symbols, all converge towards Christ; He foretold Him, announced Him by the mouth of the prophets who succeeded one another from generation to generation.

And now it is the very Son of God Who comes to instruct us:

Multifariam multisque modis olim Deus loquens patribus . . . novissime locutus est nobis in Filio
(Heb 1:1,2). For Christ is not only born for the Jews of Judea who lived in His time. It is for us all, for all mankind, that He came down from Heaven:

Propter nos et propter nostram salutem descendit de caelis. He wills to distribute to every soul the grace that He merited by His Nativity.

This is why the Church, guided by the Holy Spirit, appropriates to herself, in order to place them upon our lips and with them to fill our hearts, the longings of the patriarchs, the aspirations of the just of ancient times, and the desires of the Chosen People. She wills to prepare us for Christ's coming, as if this Nativity was about to be renewed before our eyes.

See how when she commemorates the coming of her Divine Bridegroom upon earth, she displays the splendour of her solemnities, and makes her altars brilliant with lights to celebrate the Birth of the 'Prince of Peace (Is 9:6), the 'Sun of Justice (Mal 4:2), Who rises in the midst of our darkness to enlighten 'every man that cometh into this world (Jn 1:5, 9). She grants her priests the privilege, almost unique in the year, of thrice offering the Holy Sacrifice of the Mass.

These feasts are magnificent, they are likewise full of charm. The Church evokes the remembrance of the Angels singing in the sky the glory of the new-born Babe; of the Shepherds who come to adore at the manger; of the Magi who hasten from the East to offer Him their adorations and rich presents.

And yet, like every feast here below, this solemnity, even with the prolongation of its octave, is ephemeral: it passes by. Is it for the feast of a day, howsoever splendid it may be, that the Church requires such a long preparation from us? Certainly not! Why then? Because she knows that the contemplation of this mystery contains a special and choice grace for our souls.

I said at the beginning of these conferences that each one of Christ's mysteries constitutes not only a historical fact which takes place in time, but contains a grace proper to itself wherewith our souls are to be nourished so as to live thereby.

Now what is the intimate grace of the mystery of the Nativity? What is the grace for the reception of which the Church takes so much care to dispose us? What is the fruit that we ought to gather from the contemplation of the Christ Child?

The Church herself indicates this at the first Mass, that of midnight. After having offered the bread and wine which, in a few moments, are to be changed, by the consecration, into the Body and Blood of Jesus Christ, she sums up her desires in this prayer:

'Grant, O Lord, that the oblation which in we offer today's festival may be acceptable unto Thee, and, by Thy grace, through this most sacred and holy intercourse, may we be found like unto Him in Whom is our substance united to Thee.

(Accepta tibi sit, Domine, quaesumus, hodiernae festivitatis oblatio: ut tua gratia largiente, per haec sacrosancta commercia, in illiusi nveniamur forma, in quo tecum est nostra substantia. Secret of the Midnight Mass.) The word forma is here taken in the sense of 'nature, 'condition natura, as in the text of St Paul: Christus cum in forma Dei esset . . . exinanivit semetipsum formam servi accipiens et habitu inventus ut homo.)

We ask to be partakers of that divinity to which our humanity is united. It is like an exchange. God, in becoming incarnate, takes our human nature and gives us, in return, a participation in His Divine nature.

This thought, so concise in its form, is more explicitly expressed in the secret of the second Mass: 'Grant, O Lord, that our offerings may be conformed to the mysteries of this day's Nativity, that as He Who is born as man is also God made manifest, so this earthly substance (which He unites to Himself) may confer upon us that which is divine. (Munera rostra, quaesumus, Domine, nativitatis hodiernae mysteriis apta proveniant, ut sicut homo genitus idem refulsit et Deus, sic nobis haec terrena substantia conferat quod divinum est. . (Secret of the Mass at Break of Day.)

To be made partakers of the Divinity to which our humanity was united in the Person of Christ, and to receive this Divine gift through this humanity itself,-such is the grace attached to the celebration of today's mystery.

Our offerings will be 'conformed to the mysteries of this day's Nativity, according to the words of the above quoted secret, if-by the contemplation of the Divine work at Bethlehem and the reception of the Eucharistic Sacrament,-we participate in the eternal life that Christ wills to communicate to us by His Humanity.

'O admirable exchange, we shall sing on the octave day, 'the Creator of the human race, taking upon Himself a body and a soul, has vouchsafed to be born of a Virgin, and, appearing here below as man, has made us partakers of His Divinity: O admirabile commercium! CREATOR generis human!, ANIMATUM CORPUS SUMENS, de virgine nasci dignatus est; et procedens homo sine semine, LARGITUS EST NOBIS SUAM DEITATEM (Antiphon of the Octave of Christmas).

Let us, therefore, stay for a few moments to admire, with the Church, this exchange between the creature and the Creator between heaven and earth, an exchange upon which all the mystery of the Nativity is based. Let us consider what are the acts and the matter of it;-under what form it is wrought;-we will afterwards see what fruits are to be derived from it for us;-and to what it engages us.


I

Let us transport ourselves to the stable-cave at Bethlehem; let us behold the Child lying upon the straw. What is He in the sight of the profane, in the sight of an inhabitant of the little city who might happen to come there after the Birth of Jesus?

Only a new-born Babe to Whom a woman of Nazareth had given birth; only a son of Adam like unto us, for His parents have Him inscribed upon the register of enrolment; the details of His genealogy can be followed. There He lies upon the straw, a weak Babe Whose life is sustained by a little milk. Many Jews saw nothing more in Him than this. Later on you will hear His compatriots, astonished at His wisdom, ask themselves where He could have learnt it, for, in their eyes, He had never been anything but 'the son of a carpenter: Nonne hic est fabri filius? . . . (Mt 13:55; cf. Mk 6:3; Lk 4:22).

But to the eyes of faith, a life higher than the human life animates this Child: He possesses Divine life. What does faith, indeed, tell us on this subject? What revelation does it give us?

Faith tells us that this Child is God's own Son. He is the Word, the Second Person of the Adorable Trinity; He is the Son Who receives Divine life from His Father, by an ineffable communication: Sicut Pater habet vitam in semetipso, sic dedit et Filio habere vitam in semetipso (Lk 4:22). He possesses the Divine nature, with all its infinite perfections. In the heavenly splendours, in splendoribus sanctorum (Ps 109:3). God begets this Son by an eternal generation.

It is to this Divine Sonship in the bosom of the Father that our adoration turns first of all; it is this Sonship that we extol in the midnight Mass. At day-break, the Holy Sacrifice will celebrate the Nativity of Christ according to the flesh, His Birth, at Bethlehem, of the Virgin Mary; finally, the third Mass will be in honour of Christ's coming into our souls.

The Mass of the night, all enveloped with mystery, begins with these solemn words: Dominus dixit ad me: Filius meus es tu, ego hodie genui te (Introit of the Mass of Midnight), This cry that escapes from the soul of Christ united to the Person of the Word, reveals to earth for the first time that which the heavens hear from all eternity . 'The Lord hath said to Me: Thou art My Son: this day have I begotten Thee. 'This day is first of all the day of eternity, a day without dawn or decline.

The Heavenly Father now contemplates His Incarnate Son. The Word, although made man, nevertheless remains God. Become the Son of man, He is still the Son of God. The first glance that falls upon Christ, the first love wherewith He is surrounded, is the glance, the love of His Father. Diliget me, Pater (Jn 15:9). What contemplation and what love! Christ is the Only-begotten Son of the Father; therein lies His essential glory. He is equal to and 'consubstantial with the Father, God of God, Light of Light . . . by Whom all things were made, 'and without Him was made nothing that was made. It is of this Son that these words were spoken: 'Thou in the beginning, O Lord, didst found the earth, and the works of Thy hands are the heavens. They shall perish, but Thou shalt continue; and they shall all grow old as a garment; and as a vesture shalt Thou change them, and they shall be changed; but Thou art the selfsame, and Thy years shall not fail! (Epistle for the Mass of Christmas Day.)

And this 'Word was made Flesh: Et Verbum caro factum est.

Let us adore this Word become Incarnate for us: Christus natus est nobis, venite adoremus (Invitatory for Christmas Matins.) . . . A God takes our humanity: conceived by the mysterious operation of the Holy Ghost in Mary's womb, Christ is born of the most pure substance of the blood of the Virgin, and the life that He has from her makes Him like unto us! Creator generis human de virgine nasci dignatus est, et procedens homo sine semine.

This is what faith tells us: this Child is the Incarnate Word of God; He is the Creator of the human race become man. Creator generis human); if He needs a little milk to nourish Him, it is by His hand that the birds of heaven are fed.

Parvoque lacte pastus est Per quem nec ales esurit (Hymn of Christmas Lauds)

Let us contemplate this Infant lying in the manger. His eyes are closed, He sleeps, He does not manifest outwardly what He is. In appearance, He is only like all other infants, and yet, being God, being the Eternal Word, He, at this moment, is judging the souls that appear before Him. 'He lies upon straw, and as God, He sustains the universe and reigns in heaven: Jacet in praesepio et in caelis regnat (12th response at Matins on the Sunday of the Octave of Christmas), This Child, just beginning to grow, Puer crescebat . . . et proficiebat aetate (Lk 2:40, 52), is the Eternal Whose divine nature knows no change: Tu idem ipse es, et anni tui non deficient. He Who is born in time is likewise He Who is before all time; He Who manifests Himself to the shepherds of Bethlehem is He Who, out of nothing, created the nations that, 'are before Him as if they had no being at all (Is 40:17).

Palamque fit pastoribus Pastor creator omnium (Hymn of Christmas Lauds.)

To the eyes of faith there are two lives in this Babe; two lives indissolubly united in an ineffable manner, for the Human Nature belongs to the Word in such wise that there is but a single Person, that of the Word, Who sustains the Human Nature by His own Divine existence.

Undoubtedly, this human nature is perfect: perfectus homo (Creed attributed to St. Athanasius): nothing of that which belongs to its essence is lacking to Him. This Babe has a soul like to ours; He has faculties:-intelligence, will, imagination, sensibility- like ours. He is truly one of our own race Whose existence will be revealed, during thirty three years, as authentically human. Sin, alone, will be unknown to Him. Debuit per omnia fratribus similar) (Heb 2:17) . . . absque peccato (Ibid. 4:15). Perfect in itself, this human nature will keep its own activity, its native splendour. Between these two lives of Christ-the Divine, which He ever possesses by His eternal birth in the bosom of the Father; the human which He has begun to possess by His Incarnation in the bosom of a Virgin-there is neither mingling nor confusion. The Word, in becoming man, remains what He was; that which He was not, He has taken from our race; but the divine in Him does not absorb the human, the human does not lessen the divine. The union is such, as I have often said, that there is however but a single Person-the Divine Person,-and that the human nature belongs to the Word, is the Word's own humanity: Mirabile mysterium declaratur hodie: innovantur naturae, Deus homo factus est; id quod fuit permansit et quod non erat assumpsit, non commixtionem passus neque divisionem (Antiphon of Lauds in the Octave of Christmas.)


II

This then, if I may so express myself, is one of the acts of the contract. God takes our nature so as to unite it to Himself in a personal union.

What is the other act? What is God going to give us in return? Not that He owes us anything: Bonorum meorum non eges (Ps 15:2). But as He does all things with wisdom, He could not take upon Himself our nature without a motive worthy of Him.

What the Word Incarnate gives in return to humanity is an incomprehensible gift; it is a participation, real and intimate, in His Divine nature: Largitus est nobis suam deitatem. In exchange for the humanity which He takes, the Incarnate Word gives us a share in His Divinity; He makes us partakers of His Divine Nature. And thus is accomplished the most wonderful exchange which could be made.

Doubtless, as you know, this participation had already been offered and given, from the creation, to Adam, the first man. The gift of grace, with all its splendid train of privileges, made Adam like to God. But the sin of the first man, the head of the human race, destroyed and rendered this ineffable participation impossible on the part of the creature.

It is to restore this participation that the Word becomes Incarnate; it is to reopen to us the way to heaven that God is made man. For this Child, being God's own Son, has Divine life, like His Father, with His Father. In this Child 'dwelleth all the fulness of the Godhead corporeally (Col. 2:9); in Him are laid up all the treasures of the divinity (Cf. Ibid. 3). But He does not possess them for Himself alone. He infinitely desires to communicate to us the Divine life that He Himself is: Ego sum vita (Jn 14:6). It is for this that He comes: Ego vend UT vitam habeant (Ibid. 10:10). It is for us that a Child is born; it is to us that a Son is given: Puer natus est NOBIS et Filius datus est nobis (Introit of the Mass of the day). In making us share in His condition of Son, He will make us children of God. 'When the fulness of time was come, God sent making us share in His condition of Son, He will make us children of God. 'When the fulness of time was come, God sent 5). 'What Christ is by nature, that is to say the Son of God, we are to be by grace; the Incarnate Word, the Son of God made man is to become the author of our divine generation: Natus hodie Salvator mundi DIVINAE NOBIS GENERATIONIS est auctor (Postcommunion of the Mass of Christmas Day). So that, although He be the Only-begotten Son, He will become the First-born of many brethren: UT sit IPSE PRIMOGENITUS in multis fratribus (Rom 8:29).

Such are the two acts of the wonderful 'bargain that God makes with us: He takes our nature in order to communicate to us His divinity; He takes a human life so as to make us partakers of His divine life: He is made man so as to make us gods: Factus est Deus homo, ut homo fieret Deus (Sermon attributed to St. Augustine, number 128 in the appendix to his works). And His human Birth becomes the means of our birth to the divine life.

In us likewise there will be henceforth two lives. The one, natural, which we have by our birth according to the flesh, but which, in God's sight, is not only without merit but, before baptism, is stained in consequence of original sin; which makes us enemies of God, worthy of His wrath: we are born filii irae (Eph 2:3). The other life, supernatural, infinitely above the rights and exigencies of our nature. It is this life that God communicates to us by His grace, since the Incarnate Word merited it for us.

God begets us to this life by His Word and the infusion of His Spirit, in the baptismal font: Genuit nos Verbo veritatis (Jac 1:18) . . . Per lavacrum regenerationis et renovationis Spiritus Sancti (Tit 3); it is a new life that is superadded to our natural life, surpassing and crowning it; In Christo nova creatura (2 Cor 5:17; Gal 6:15). It makes us children of God, brothers and sisters of Jesus Christ, worthy of one day partaking of His beatitude and glory.

Of these two lives, in us as in Christ, it is the divine that ought to dominate, although in the Child Christ it is not as yet manifested, and in us it remains ever veiled under the outward appearance of our ordinary existence. It is the divine life of grace that ought to rule and govern, and make agreeable to our Lord, all our natural activity, thus deified in its root.

Oh! if the contemplation of the Birth of Jesus and participation in this mystery by the reception of the Bread of Life would bring us to free ourselves, once and for all, from everything that destroys and lessens the divine life within us; from sin, wherefrom Christ comes to deliver us: Cujus nativitas humanam repulit vetustatem (Postcommunion for the Mass of Day-break); from all infidelity and all attachment to creatures; from the irregulated care for passing things: Abnegantes saecularia desideria (Tit 2:12; Epistle for the midnight Mass); from the trying preoccupations of our vain self love! . . .

If we could thus be brought to give ourselves entirely to God, according to the promises of our baptism when we were born to the divine life; to yield ourselves up to the accomplishment of His will and good pleasure, as did the Incarnate Word in entering into this world: Ecce venio . . . ut faciam Deus voluntatem tuam (Heb 10:7); to abound in those good works which make us pleasing to God: Populum acceptabilem, sectatorem bonorum operum (Tit 2:14. Epistle for the midnight Mass.)!

Then the divine life brought to us by Jesus would meet with no more obstacles and would freely expand for the glory of our Heavenly Father; then 'we who are bathed in the new light of the Incarnate Word should shew forth in our deeds what by faith shineth in our minds (Da nobis quaesumus omnipotens Deus; ut qui nova incarnati Verbi tui luce perfundimur, hoc in nostro resplendeat opere, quod per fidem fulget in mente. Collect for the Mass at Daybreak); then, 'our offerings would befit the mysteries of this day's Nativity. Munera nostra nativitatis hodiernae mysteriis apta proveniant (Secret for the Mass at Day-break).


III

What further renders this exchange 'admirable is the manner in which it is effected, the form wherein it is accomplished. How is it accomplished? How does this Child, Who is the Incarnate Word, make us partakers of His divine life? By His Humanity. The humanity that the Word takes from us is to serve Him as the instrument for communicating His divine life to us; and this for two reasons wherein eternal wisdom infinitely shines out; the humanity renders God visible; it renders God passible.

It renders Him visible.

The Church, using the words of St. Paul, celebrates with delight this 'appearing of God amongst us: Apparuit gratia Dei Salvatoris nostri omnibus hominibus (Tit 2:11. Epistle for the midnight Mass): 'The grace of God our Saviour hath appeared to all men: Apparuit benignitas et humanitas Salvatoris nostri Dei (Tit 3:4, Epistle for the Mass at Day-break). 'The goodness and kindness of God our Saviour hath appeared.

Lux fulgebit hodie super nos, quia natus est nobis Dominus (Introit of the Mass at Daybreak): 'a light shall shine upon us this day: for our Lord is born to us; Verbum caro factum est et habitavit in nobis:The Word was made flesh, and dwelt among us.

The Incarnate Word brings about this marvel: men have seen God Himself abiding in the midst of them.

St. John loves to dwell upon this side of the mystery. 'That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the Word of life. For the life was manifested; and we have seen and do bear witness and declare unto you the Life Eternal which was with the Father, and hath appeared in us. That which we have seen and have heard, we declare unto you that . . . your joy may be full (1 Jn 1:1-4).

What joy indeed, to see God manifesting Himself to us. not in the dazzling splendour of His omnipotence, nor in the unspeakable glory of His sovereignty, but under the veil of humble, poor, weak humanity, which we can see and touch!

We might have been afraid of the dreadful majesty of God: the Israelites fell on their faces to the ground, full of terror and fear, when God spoke to Moses upon Sinai, in the midst of lightnings. We are drawn by the charms of a God become a Babe. The Babe in the Crib seems to say to us: 'You are afraid of God? You are wrong: Qui videt me, videt et Patrem (Jn 14:9). Do not heed your imagination, do not form yourselves a God from the deductions of philosophy, nor ask of science to make My perfections known to you. The true Almighty God is the God that I am and reveal; the true God is I Who come to you in poverty, humility and infancy, but Who will one day give My life for you. I am 'the brightness of [the Father's] glory, and the figure of His substance (Heb 1:3). His Only-begotten Son, God as He is; in Me you shall learn to know His perfections, His wisdom and His goodness, His love towards men and His mercy in regard to sinners: Illuxit in cordibus nostris . . . in facie Christi Jesu (2 Cor 4:6). Come unto Me, for, God as I am, I have willed to be a man like you, and I do not reject those who draw near to Me with confidence:Sicut homo genitus IDEM refulsit et Deus.

Why did God thus deign to render Himself visible?

First of all so as to instruct us: Apparuit erudiens nos. It is indeed God Who will henceforth speak to us by His own Son: Locutus est nobis in Filio (Heb 1:2); we have but to listen to this beloved Son in order to know what God wills of us. The Heavenly Father Himself tells us so: Hic est Filius meus dilectus: ipsum audite (Mt 17:5); and Jesus delights in repeating to us that His doctrine is that of His Father: Mea doctrina non est mea, sed ejus qui misit me (Jn 7:16).

Next the Word renders Himself visible to our sight so as to become the Example that we are to follow.

We have only to watch this Child grow, only to contemplate Him living in the midst of us, living like us as man, in order to know how we ought to live in the sight of God, as children of God: for all that He does will be pleasing to His Father: Quae placita sunt ei, facto semper (Ibid. 7:29).

Being the Truth Who has come to teach us, He will point out the way by His example; if we live in His light, if we follow this way, we shall have life: Ego sum via, et veritas et vita (Ibid. 14:6). Thus, in knowing God manifested in the midst of us, we shall be drawn by Him to the love of invisible things: Ut dum VISIBILITER Deum cognoscimus, PER HUNC in invisibilium amorem rapiamur (Preface for Christmas).


IV

The humanity of Christ renders God visible, and above all-and it is in this that Divine Wisdom is shown to be 'admirable-it renders God passible.

Sin which destroyed the divine life within us demands a satisfaction, an expiation without which it would be impossible for divine life to be restored to us. Being a mere creature, man cannot give this satisfaction for an offence of infinite malice, and, on the other hand, the Divinity can neither suffer nor expiate. God cannot communicate His life to us unless sin be blotted out; by an immutable decree of Divine Wisdom, sin can only be blotted out if it be expiated in an adequate manner. How is this problem to be solved?

The Incarnation gives us the answer. Consider the Babe of Bethlehem. He is the Word made flesh. The humanity that the Word makes His own is passible; it is this humanity which will suffer, will expiate. These sufferings, these expiations will belong, however, to the Word, as this humanity itself does; they will take from the Divine Person an infinite value which will suffice to redeem the world, to destroy sin, to make grace superabound in souls like an impetuous and fructifying river: Fluminus impetus laetificat civitatem Dei (Ps 65:5).

O admirable exchange! Do not let us stay to wonder by what other means God might have brought it about, but let us contemplate the way wherein He has done so. The word asks of us a human nature to find in it wherewith to suffer, to expiate, to merit, to heap graces upon us. It is through the flesh that man turns away from God: it is in becoming flesh that God delivers man:

Beatus auctor saeculi Servile corpus induit Ut carne carnem liberans Ne perderet quos condidit (Hymn for Lauds at Christmas.)

The flesh that the Word of God takes upon Himself, is to become the instrument of salvation for all flesh. O admirabile commercium!

Doubtless, as you know, it was necessary to await the immolation of Calvary for the expiation to be complete; but, as St. Paul teaches us, it was from the first moment of His Incarnation that Christ accepted to accomplish His Father's will and to offer Himself as Victim for the human race: Ideo ingrediens mundum dicit: Hostiam et oblationem noluisti: CORPUS autem aptasti mihi . . . Et tune dixit: Ecce venio . . . ut faciam Deus voluntatem tuam (Heb 10:5, 7. Cf. Ps 39:8). It is by this oblation that Christ begins to sanctify us: In qua voluntate sanctificati sumus (Heb 10:10). . It is from the Crib that He inaugurates this life of suffering such as He willed to live for our salvation, this life of which the term is at Golgotha, and that, in destroying sin, is to restore to us the friendship of His Father. The Crib is certainly only the first stage, but it radically contains all the others.

This is why, in the Christmas solemnities, the Church attributes our salvation to the temporal Birth itself of the Son of God. 'Grant, we beseech Thee, Almighty God, that the new Birth of Thine Only-begotten Son in the fiesh may deliver us who are held captive by the old bondage under the yoke of sin (Concede quaesumus, omnipotens Deus, ut nos Unigeniti tui nova per carnem nativitas liberet, quos sub peccati jugo vetuita servitus tenet. Collect for the Mass of Christmas Day.). This is why, from that moment, 'deliverance, redemption, salvation, eternal life, will be spoken of constantly. It is by His Humanity that Christ, High Priest and Mediator, binds us to God; but it is at Bethlehem that He appears to us in this Humanity.

See, too, how from the moment of His Birth, He fulfils His mission.

What is it that causes us to lose divine life?

It is pride. Because they believed that they would be like unto God, having the knowledge of good and evil, Adam and Eve lost, for themselves and for their race, the friendship of God. Christ, the new Adam, redeems us, brings us back to God, by the humility of His Incarnation. Although He was God, He annihilated in taking the condition of the creature, in making Himself like unto men; He manifested Himself as man according to all appearances (Phil 2:6-7). . What a humiliation was that! Later, it is true, the Church will exalt to the highest heavens His dazzling glory as the conqueror over sin and death; but now, Christ knows only self-abasement and weakness. When our gaze rests upon this little Child, Who is in no way distinguished from others, when we think that He is God, and that in Him are hidden all the treasures of wisdom and of knowledge, we feel our souls deeply moved, and our vain pride is confounded in the face of such abasement.

And what besides pride? Our refusal to obey. See what an example of wonderful obedience the Son of God gives. With the simplicity of little children, He yields Himself up into the hands of His parents; He allows Himself to be touched, taken up and carried about; and all His Childhood, all His Boyhood and Youth are summed up in the Gospel in these few words which tell how He was subject to Mary and Joseph: Et erat subditus illis (Cf. Lk 2:51).

And next there is our covetousness 'the concupiscence of the eyes (1 Jn 2:16), all that appears, glitters, fascinates and seduces; the essential inanity of the passing trifles that we prefer to God. The Word is made flesh; but He is born in poverty and abjection. Propter nos egenus factus est cum esset dives (2 Cor 8:9). 'Being rich, He became poor. Although He is 'the King of ages (1 Tim 1:17), although He is the One Who drew all creation out of nothing by a word, and has only to open His hand to fill 'with blessing every living creature (Ps 144:16), He is not born in a palace; His Mother, finding no room in the inn, had to take refuge in a stable cave: the Son of God, Eternal Wisdom, willed to be born in destitution and laid upon straw.

If with faith and love we contemplate the Child Jesus in His Crib, we shall find in Him the Divine Example of many virtues; if we know how to lend the ear of our hearts to what He says to us, we shall learn many things; if we refiect upon the circumstances of His Birth, we shall see how the Humanity serves the Word as the instrument to instruct us, but likewise to raise us, to quicken us, to make us pleasing to His Father, to detach us from passing things, to lift us up even to Himself.

'Divinity is clad in our mortal flesh . . . and because God humbles Himself to live a human life, man is raised towards divine things: Dum divinitas defectum nostrae carnes suscepit, humanum genus lumen, quod amiserat, recepit. Unde enim Deus humana patitur, inde homo ad divina sublevatur (S. Gregor. Homil. I, in Evangel.)


V

Thus from whatever side our faith contemplates this exchange, and whatever be the details of it that we examine, it appears admirable to us.

Is not this child-bearing of a virgin indeed admirable: Natus ineffabiliter ex virgine? (Antiphon for the Octave of Christmas).

'A young Maiden has brought forth the King Whose name is Eternal: to the honour of virginity she unites the joys of motherhood; before her, the like was never seen, nor shall it ever be so again (Genuit puerpera regem, cui nomen aeternum, et gaudia matris habens cum virginitatis honore, nec priman similem visa est, nec habere sequentem. Antiphon for Lauds at Christmas.) 'Daughters of Jerusalem, why do you admire me? This mystery that you behold in me is truly divine (Filiae Jerusalem, quid me admiramini? Divinum est mysterium hoc quod cernitis. Antiphon for the Feast of the
Expectatio partus virginis, Dec. 18).

Admirable is this indissoluble union, that is yet without confusion, of the divinity with the humanity in the one Person of the Word: Mirabile mysterium: innovantur naturae. Admirable is this exchange, by the contrasts of its realisation: God gives us a share in His divinity, but the humanity that He takes from us in order to communicate His divine life to us is a suffering humanity, 'acquainted with infirmity, homo sciens infirmitatem (Is 53:3), that will undergo death and, by death, will restore life to us.

Admirable is this exchange in its source which is none other than God's infinite love for us. Sic Deus dilexit mundum, ut Filium suum Unigenitum daret(Jn 3:16). 'God so loved the world as to give His Only-begotten Son. Let us, then, yield up our souls to joy and sing with the Church: Parvulus natus est nobis et filius DATUS est NOBIS. And how is He given? 'In the likeness of sinful flesh. This is why the love that thus gives Him to us in our passible humanity, in order to expiate sin, is a measureless love:

Propter NIMIAM caritatem suam, qua dilexit nos Deus, misit Filium suum in similitudinem carnis peccati (Antiphon for the Octave of Christmas).

Admirable, finally, in its fruits and effects. By this exchange, God again gives us His friendship, He restores to us the right of entering into possession of the eternal inheritance; He looks anew upon humanity with love and complacency.

Therefore, joy is one of the most marked characteristics of the celebration of this mystery. The Church constantly invites us to it, remembering the words of the angel to the shepherds: 'Behold, I bring you tidings of great joy . . . for this day is born to you a Saviour (Lk 2:10-11). It is the joy of deliverance, of the inheritance regained, of peace found once again, and, above all, of the vision of God Himself given to men: Et vocabitur nomen ejus Emmanuel (Is 7:14; cf. Mt 1:23).

But this joy will only be assured if we remain firm in the grace that comes to us from the Saviour and makes us His brethren. 'O Christian, exclaims St. Leo, in a sermon that the Church reads during this holy night, 'recognise thy dignity: Agnosce, O Christiane, dignitatem tuam. And made a partaker of the divinity, take care not to fall back from so sublime a state (Sermo I de Nativitate).

'If thou didst know the gift of God (Jn 4:10), said our Lord Himself. If thou didst know all that this Son is Who is given to thee! If, above all, we were to receive Him as we ought to receive Him! Let it not be said of us: In propria venit, et sui eum non receperunt (Gospel for the Mass on Christmas Day). 'He came unto His own, and His own received Him not. By our creation, all of us are 'His own; we belong to God; but there are some who have not received Him upon this earth. How many Jews, how many pagans have rejected Christ, because He has appeared in the humility of passible flesh! Souls sunk in the darkness of pride and sensuality: Lux in tenebris lucet, et tenebrae eam non comprehenderunt.

And how ought we to receive Him ? By faith: His qui credunt in nomine ejus. It is to those who-believing in His Person, in His word, in His works,-have received this Child as God, that it has been given, in return, to become themselves children of God: Ex Deo nati sunt.

Such is, in fact, the fundamental disposition that we must have so that this 'admirable exchange may produce in us all its fruits. Faith alone teaches us how it is brought about; wherein it is realised; faith alone gives us a true knowledge of it and one worthy of God.

For there are many modes and degrees of knowledge.

'The ox knoweth his owner, and the ass his Master's Crib, wrote Isaias, in speaking of this mystery (Is 1:3). They saw the Child lying in the crib. But what could they see? As much as an animal could see: the form, the size, the colour, the movement,-an entirely rudimentary knowledge that does not pass the boundary line of sensation. Nothing more.

The passers-by, the curious, who approached the stable-cave saw the Child; but for them He was like all others. They did not go beyond this purely natural knowledge. Perhaps they were struck by the Child's loveliness. Perhaps they pitied His destitution. But this feeling did not last and was soon replaced by indifference.

There were the Shepherds, simple-hearted men, enlightened by a ray from on high: Claritas Dei circumfulsit illos (Lk 2:9), They certainly understood more; they recognised in this Child the promised Messias, long awaited, the Exicctatio gentium (Gen 49:10); they paid Him their homage, and their souls were for a long time full of joy and peace.

The Angels likewise contemplated the New-born Babe, the Word made Flesh. They saw in Him their God; this knowledge threw these pure spirits into awe and wonderment at such incomprehensible self-abasement: for it was not to their nature that He willed to unite Himself: Nusquam angelos, but to human nature, sed semen Abrahae apprehendit (Heb 2:16).

What shall we say of the Blessed Virgin when she looked upon Jesus? Into what depths of the mystery did her gaze penetrate- that gaze so pure, so humble, so tender, so full of bliss? Who shall be able to express with what lights the soul of Jesus inundated His Mother, and what perfect homage Mary rendered to her Son, to her God, to all the states and all the mysteries whereof the Incarnation is the substance and the root.

There is finally-but this is beyond description-the gaze of the Father contemplating His Son made flesh for mankind. The Heavenly Father saw that which never man, nor angel, nor Mary herself could comprehend: the infinite perfections of the Divinity hidden in a Babe . . . And this contemplation was the source of unspeakable rapture: Thou art My Son, My beloved Son, the Son of My direction in Whom I have placed all My delights (Mk 1:2; Lk 3:22) . . .

When we contemplate the Incarnate Word at Bethlehem, let us rise above the things of sense so as to gaze upon Him with the eyes of faith alone. Faith makes us share here below in the knowledge that the Divine Persons have of One Another. There is no exaggeration in this. Sanctifying grace makes us indeed partakers of the divine nature. Now, the activity of the divine nature consists in the knowledge that the Divine Persons have the One of the Other, and the love that they have One for the Other. We participate therefore in this knowledge and in this love. And in the same way as sanctifying grace having its fruition in glory will give us the right of seeing God as He sees Himself, so, upon earth, in the shadows of faith, grace enables us to behold deep down into these mysteries through the eyes of God: Lux tuae claritatis infulsit (Preface for Christmas).

When our faith is intense and perfect, we do not stay to look only at the outside of the mystery, but we go deeply into it; we pass through the Humanity to penetrate as far as the Godhead which the Humanity at the same time hides and reveals; we behold divine mysteries in the divine light.

And ravished, astounded at such prodigious abasement, the soul, vivified by this faith, falls prostrate in adoration and yields herself up entirely to procure the glory of a God Who, from love for His creature, thus veils the native splendour of His unfathomable perfections. She can never rest until she has given all, in return, to fill up her part in the exchange that He desires to contract with her, until she has brought herself wholly into subjection to this 'King of Peace Who comes with so much magnifcence (Antiphon at Vespers on Christmas Day) to save, sanctify and, as it were, to deify her.

Let us then draw near to the Child God with great faith. We may wish to have been at Bethlehem to receive Him. Yet He is here giving Himself to us in Holy Communion with as much reality although our senses are less able to find Him. In the Tabernacle as in the Crib, it is the same God full of power, the same Saviour full of tender mercy.

If we will have it so, the admirable exchange still continues. For it is likewise through His Humanity that Christ infuses divine life into us at the Holy Table. It is in eating His Flesh and drinking His Blood, in uniting ourselves to His Humanity, that we draw at the very wellspring of everlasting life: Qui manducat meam carnem, et bibit meum sanguinem, habet vitam aeternam (Jn 6:55) . . .

Thus, each day, the union established between man and God in the Incarnation, is continued and made closer. In giving Himself in Communion, Christ increases the life of grace in the generous and faithful soul, making this life develop more freely and expand with more strength; He even bestows upon such a soul the pledge of that blessed immortality of which grace is the germ and whereby God will communicate Himself to us fully and unveiled: Ut natus hodie Salvator mundi, sicut divinae nobis generationis est auctor, ita et immortalitatis sit IPSE largitor (Postcommunion of Christmas Day).

This will be the consummation, magnificent and glorious, of the exchange inaugurated at Bethlehem in the poverty and humiliations of the Crib.

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  Pfizer CEO says FDA has approved microchip for pills
Posted by: Stone - 12-20-2021, 02:15 PM - Forum: Health - No Replies

PFIZER CEO ALBERT BOURLA SAYS THAT THE FDA HAS APPROVED THE INSERTION OF A CHIP INTO THE PILL

[Notice the WEF background]


https://www.bitchute.com/video/NkLZxyE350ky/

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  Swedish company showcases microchip that can download COVID-19 passport status
Posted by: Stone - 12-20-2021, 01:58 PM - Forum: COVID Vaccines - No Replies

Swedish company showcases microchip that can download COVID-19 passport status
Firm has showcased implant capable of storing COVID passport that can be read by many devices


FoxBusiness | December 20, 201

A microchip technology introduced in recent years by the Stockholm-based startup Epicenter is being presented as a means to store one's COVID-19 vaccine passport under the skin, according to a video from the South China Post that went viral Friday.

The firm has showcased an implant capable of storing a COVID passport that can then be read by any device using the near-field communication (NFC) protocol, according to the video.

The video featured DSruptive CEO Hannes Sjöblad, who was founder of the Swedish Association of Biohackers.

Sjöblad demonstrated how Epicenter's rice-sized microchip, which has been adapted as a COVID-19 passport, is implanted under the skin either in the arm on between the thumb and forefinger.



Three Square Market, a Wisconsin-based technology company, became the first company in the U.S. to offer its employees similar free microchip implants in August 2017. The chip gives employees access to locked rooms and the ability to pay for food and drinks in the break room.

The microchips were provided to Three Square Market (32M) at the time by Biohax, which was run by Jowan Österlund, a Swedish tattooist and body piercing specialist, according to The Guardian.

"Eventually, this technology will become standardized allowing you to use this as your passport, public transit, all purchasing opportunities, etc.," said Todd Westby, the 32M CEO at the time.

The technology the company uses is called RFID (Radio-Frequency Identification), which uses electromagnetic fields to identify electronically stored information. The chips also use near-field communications (NFC), the same type of technology that is used in most contactless credit cards and mobile payments.

Westby said at the time that these microchips have already become very popular in many European countries and that the companies intended to be ahead of the curve in bringing it to the U.S. Now they could become COVID passports.

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  Global Protests Against Lockdowns - December 18, 2021
Posted by: Stone - 12-19-2021, 10:42 AM - Forum: Socialism & Communism - No Replies













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  A "Revolution of Tenderness", or "The Roche Christmas Massacre": A Farce in Eleven Dubia
Posted by: Stone - 12-18-2021, 10:38 AM - Forum: Pope Francis - Replies (1)

A "Revolution of Tenderness", or "The Roche Christmas Massacre": A Farce in Eleven Dubia
[Official Vatican Press Release follows in next post]


Rorate Caeli | December 18, 2021

As reported by this blog a few days ago, the "clarifications" of Traditionis custodes from the CDWDS, which the Pope has given his assent to, have been published today - relentlessly appalling in their attempted suppression of the traditional rites, yet comically absurd in their claim to be "preserving the gift of ecclesial communion by walking together, with conviction of mind and heart". In this current joke of a pontificate, war truly is peace.

The summary of what the Pope and the CDWDS are attempting to do is as follows:

1. Dispensations from art. 3 § 2 of TC can, in principle, be given for the traditional Mass to be celebrated in parish churches. Of course, under the current regime, "decentralisation" means the opposite of what most people would expect it to mean, so the Bishop is to request permission from the CDWDS, who may then graciously allow him to give permission for this, but "only if it is established that it is impossible to use another [non-parish] church, oratory or chapel." Further, once a non-parish church is available, "this permission will be withdrawn."

Of course, "there is no intention in these provisions to marginalise the faithful who are rooted in the previous form of celebration". No, contrary to all appearances, "this is a concession to provide for their good". Unlike the luminaries currently occupying the CDWDS, we plebs are not practiced in this sort of doublespeak. Why, sometimes Archbishop Roche can believe as many as six impossible things before breakfast!

2. The use of the traditional Rituale Romanum is allowable only for personal parishes, and use of the traditional Pontificale Romanum is absolutely forbidden. Pope Benedict's statement that "What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful" has officially been chucked down the memory-hole.

3. The canonical right of priests to freely choose not to take part in concelebrated Masses (see Canon 902) is now being treated as "a lack of acceptance of the liturgical reform". Perhaps in the fulness of time there will be someone in the CDWDS who this sort of wrongthink can be reported to.

4. To fulfil the conditions of TC art. 3 § 3, only a Bible in an authorised vernacular translation may be used for the proclamation of the readings at the usus antiquior. I have already pointed out the many problems and issues that will result from this, but the CDWDS is insistent that "no vernacular lectionaries may be published that reproduce the cycle of readings of the previous rite". So, we now have a new Index Librorum Prohibitorum for "modern man" - the traditional lectionary!

5. The CDWDS clarifies that TC art. 4 decentralises power by centralising it, requiring the explicit permission of the Apostolic See for priests ordained after 16th July 2021 to celebrate the traditional Latin Mass. This is "intended to assist the diocesan Bishop in evaluating such a request", presumably as long as the answer the Bishop comes to is "permission denied".

6. The granting of fixed-term, temporary permissions for the celebration of the usus antiquior is clearly desired by the CDWDS to be the norm: "the possibility of granting the use of the Missale Romanum of 1962 for a defined period of time... is not only possible but also recommended". And you'd all better be on your best behaviour, boys and girls, as "the outcome of this assessment [at the end of the ad tempus period] can provide grounds for prolonging or suspending the permission". A new Roman Inquisition of tenderness!

7. Papers, please! Every sacred minister now requires authorisation for celebrations of the traditional Mass - not just priests, but deacons, instituted ministers, etc. - no matter the circumstances. If the priest celebrating your Sunday traditional Mass falls sick, but he's the only priest the Bishop has authorised for such celebrations, then tough. If you're a priest who has permission from your own Bishop to celebrate the usus antiquior but find yourself in another diocese for travel, study, etc., then tough.

8. Finally, no bination using the 1962 Missal, for any reason whatsoever. Canon 905 § 2 doesn't apply here, apparently, because we can just attend Mass "in its current ritual form." How very pastoral!


* * * * *


"Peace, peace" they say, when there is no peace (Jer. 8:11). And there can be no peace, or unity, from this irresponsible, ideological and illegitimate attack on the traditional Roman Rite, and the faithful attached to it.

If it wasn't obvious at this point, then it really should be to all by now: this attempted extermination of the usus antiquior demonstrates that everything this papacy claims to be - "merciful", "accompanying", "listening", "synodal", "tender", "decentralising" - is a vicious lie.

Lord, have mercy on your Church!

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  Pope Francis’ new foundation appears to have more in common with French Revolution ...
Posted by: Stone - 12-18-2021, 08:00 AM - Forum: Pope Francis - No Replies

Pope Francis’ new foundation appears to have more in common with French Revolution than with Catholicism
References to God, the Holy Trinity, Our Lord Jesus Christ, and His Beloved Mother are totally absent from this catalogue of the new foundation's politically correct 'values,' among which environmentalist concerns and 'fraternity between believers and non-believers are, of course, paramount.

[Image: shutterstock_72657706-810x500.jpg]


Fri Dec 17, 2021 - 8:07 am EST
VATICAN CITY (LifeSiteNews) — A “Fratelli tutti Foundation” attached to Saint Peter’s Basilica in Rome was launched on Wednesday by Pope Francis who signed a decree that officially established the new entity. It aims at encouraging “fraternity and dialogue” among pilgrims and tourists visiting the Vatican.

The document was signed on December 8, the Feast of the Immaculate Conception, and released to the Vatican Press office on Wednesday, together with the news of the nomination of its president, Cardinal Mauro Gambetti, archpriest of the Basilica, vicar general for the Vatican State, and president of the Fabric of Saint Peter. It is in this last capacity, as the head of the institution tasked with the conservation and maintenance of the Basilica, that Gambetti has now been given a free hand for the cultural and spiritual animation of the church itself and Saint Peter’s Square, within the “embrace” of the colonnade of Bernini, as the papal decree put it.

Cardinal Gambetti, it should be said, was the initiator of the new Foundation; he presented his brainchild to the world last October, describing it as a “dream” that was born in Assisi even before Fratelli tutti was written, but adding that the Encyclical is “the vision for which we should be striving globally.”

The example of what is afoot at Notre Dame of Paris immediately springs to mind: as LifeSite readers know, plans for a makeover of the Gothic jewel’s interior include creating a “discovery trail” for people of all religions, leading through chapels dedicated to the five continents and messages of the Old and New Testaments and culminating with Laudato si’. The revamping of Notre Dame is set to include benches with modern lighting systems, elements of “contemporary art” and music and light projections in the side-chapels, “creating the conditions for an experience” that would appeal to the cathedral’s many non-Catholic visitors.

The revamping of Notre Dame wants a clear break from traditional liturgy, as the designer of the revamp, Father Gilles Drouin, a staunch promoter of Traditionis custodes, has made clear. In interviews he has rejected what he says is a “Tridentine” conception of the liturgy as a “theater,” instead favoring an “active participation” that blurs the limits between the priest and the faithful attending Mass.

No practical details of upcoming changes or “animations” to St. Peter’s Basilica have been given yet, but a parallel can surely be drawn regarding Cardinal Gambetti, a 52-year-old Franciscan hand-picked by Pope Francis last year to receive the red hat. Gambetti has banned the traditional Latin Mass from the nave and side-chapels of Saint-Peter’s, relegating individual priests and groups to the Crypt and insisting that Masses within the central church of Christendom be in the vernacular, preferably Italian, and concelebrated.

He is certainly a perfect fit for presidency of the new “Fratelli Tutti Foundation” based on Pope Francis’ eponymous Encyclical. Fratelli tutti has already borne fruits such as the relativistic Abu Dhabi Declaration proclaiming that the “diversity of religions” was “willed by God in his wisdom.”

How this will play out in and around the Basilica of Saint Peter, where Catholics venerate the tomb of Saint Peter, the “rock” on whom the Church was built, can already be sensed in the few elements of the Foundation’s statutes that have been quoted by the Italian media. Key words and phrases are “humanism,” “building social alliances,” and, of course, “bridges,” the creating of “events,” “trails,” “experiences” and “spiritual exercises,” and “promoting dialogue with cultures and the other religions based on the themes of the Pope’s last Encyclical.”

In a communiqué published on Wednesday by the Holy See, the language is even more revealing: ten “purposes” are quoted in detail, and they certainly deserve to be reproduced in full. Here is our translation of the statement:

The Foundation’s mission areas are:

1. to support and design pathways of art and faith;
2. to invest in cultural and spiritual formation through events, experiences, paths, and spiritual exercises;
3. to promote dialogue with cultures and other religions on the themes of the Pontiff’s latest encyclicals to build a “social alliance.”


The purposes of the Foundation are included in Article 3 of the Statute:

“The Foundation has purposes of solidarity, training, dissemination of art and particularly sacred art; it promotes synodality, the culture of fraternity and dialogue. To this end, the Foundation:

  1. promotes a holistic formation, attentive to the spiritual and cultural levels, to the community dimension and to the commitment of service in the world;
  2. encourages tourists to live the experience of pilgrims through spiritual, cultural, and artistic itineraries in St. Peter’s Basilica and in the spaces made available bythe Fabric of St. Peter;
  3. organizes itineraries, events, and experiences to promote fraternity and social friendship between Churches, different religions, and between believers and non-believers;
  4. promotes the culture of peace in the various spheres of life, from the personal to the social and political dimensions;
  5. promotes “new encounters” nourished by social dialogue, by the sense of social forgiveness, by the purification of memory, by the promotion of restorative justice as an alternative to social revenge;
  6. nurtures initiatives aimed at fostering the development of fraternal humanism, through the promotion of the principles of liberty, equality and fraternity, conditions for building a “universal love” that recognizes and protects the dignity of persons;
  7. encourages projects for the care of creation, the protection of environmental resources, international solidarity, and social responsibility;
  8. promotes social alliance, responsible entrepreneurship, social investment, human and sustainable forms of work; integral ecology, sustainable development, ecological transition, health and scientific and technological research, in light of the principles of the Social Doctrine of the Church;
  9. supports responsible communication, the truthfulness of sources, and the credibility and reliability of those committed to building bridges;
  10. takes charge of, in the symbolic embrace of the colonnade of St. Peter’s Basilica, the weakest people, the stranger and the foreigner, the different and the marginalized, and the cultural and social frontiers to reinterpret the sufferings of the world and offer solutions in the light of the Gospel and the papal Magisterium”.

To carry out its activities, the Foundation will be chaired by Cardinal Mauro Gambetti, a nine-member Board of Directors, a single Auditor, and a General Secretary. The future guiding bodies of the Foundation will be: the General Council composed of members of the Vatican Dicasteries to which the Foundation’s mission themes pertain, and the Sustainability Committee in which the Foundation’s benefactors are represented.”

References to God, the Holy Trinity, Our Lord Jesus Christ, and His Beloved Mother are totally absent from this catalogue of politically correct “values,” among which environmentalist concerns and “fraternity between believers and non-believers” are, of course, paramount.

For French observers, the mention of “liberty, equality, and fraternity” in objective VI, together with a nod to “fraternal humanism,” has obvious Masonic overtones. A carbon copy of the motto of the French Republic, Liberté, Egalité, Fraternité, the words point to the French Revolution that allowed “no liberty for the enemies of Liberty” and understood the concept as the right to think and do what one wills, without regard for the superior right of truth and divine law.

“Equality” would soon degenerate into collectivism, socialism, or communism, and the overthrowing of natural hierarchies, while “Fraternity” is not so much a desire for true love and friendship among human beings as a rejection of paternity and its God-given authority.

Of course, all these words have their true value but, taken together and made absolute, they contradict each other and, improperly defined, they were the basis for the revolutionary “Terror” of 1792 and the following years when the Vendée region of France underwent a legal genocide as ordered by the Parisian revolutionaries[NB: See here and here for more on the Catholic Vendée - The Catacombs].

The Pope’s chirograph (i.e., papal decree limited to the Roman Curia) was also devoid of any obvious Catholic references, being content to refer to “religion” and “spirituality:”

Quote:I have learned with satisfaction that the Fabric of Saint Peter, together with some of the faithful, wish to join together to establish a Foundation of Religion and Worship intended to collaborate in spreading the principles set forth in my recent encyclical, Fratelli tutti, in order to encourage initiatives linked to spirituality, art, education and dialogue with the world, around Saint Peter’s Basilica and in the embrace of its colonnade.

I therefore gladly accede to the request expressed to me to establish in the State of Vatican City an autonomous foundation for the above-mentioned purposes.

By virtue of my apostolic power in the Church and my sovereignty in Vatican City, I establish the Fratelli tutti Foundation as a public canonical juridical person and as a civil juridical person with its headquarters in Vatican City State.

The Foundation will be governed by the canonical laws, in particular by the special norms that regulate the Bodies of the Holy See, by the civil norms in force in the Vatican City State, and by the attached Statute which I simultaneously approve.

From the Vatican, 8 December 2021

FRANCIS

The Foundation’s first public initiatives are expected to take place early next year. Cardinal Gambetti gave an interview to Vatican News last October in which he said the new Foundation will be a “polyhedron” (one of Pope Francis’ stock words) made up of “formation and dialogue, sacred art and economy, young people, and startups.” All will be welcome there “to find the direction of a common road towards the future… in harmony with the magisterium of Pope Francis,” he said.

Much of his interview is made up of variations and repetitions on this theme of a “common road.” But beyond the glib Newspeak, there is a clear, political objective that smacks of global spirituality and global governance. As Gambetti puts it:

Quote:We already have in mind, probably at the beginning of next year, some initiatives linked to the dual theme of art and spirituality, which are the first, and also the simplest, to activate. But then we are also thinking of something on formation, and it is probable that we will begin with young people, although this is not yet decided because we need to study it well. In any case, the idea is to have a few weeks of residential meetings to allow people to get together, to share, to think about some issues and then try to bring out something new or a new way. For example, if we think of young people, it could be a startup in some segment of the economy, mobility, climate, and environmental issues. Or if we turn to the world of business, putting together people who have managerial roles, or in any case important ones, we could look at the theme of new models of development.


Are we also looking at politics?

We could also think about new ways of doing politics, which are perhaps a bit tired or suffocated by the problems that exist, problems that are obviously real and need to be addressed. But along with this fatigue, we also need to look beyond, to the future. If we do not help each other imagine the future, or a society in which we wish to live, not just see others live it, perhaps politicsin particular will lose a bit of its own vocation.

This all sounds very ambitious for a Foundation centered on a Basilica and a Square – but so much in tone with the objectives of the global “élite” that it can certainly hope for its support.

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  Pfizer is now testing 3 injections of its #COVID19 jab in babies and preschoolers.
Posted by: Stone - 12-18-2021, 07:10 AM - Forum: COVID Vaccines - No Replies




See also here: https://www.cnn.com/2021/12/17/health/pf...index.html

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  The Month of the Nativity of Our Lord Jesus Christ - Translated from the French, 1848
Posted by: Stone - 12-17-2021, 10:46 AM - Forum: Resources Online - No Replies

The Month of the Nativity
A Series of Devotional Practices Whereby to Honour and Prepare for the Birth of the Holy Infant Saviour

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"We have a Paradise much better, and far more agreeable than that of our first parents," says St. Bernard "and this Paradise is our Lord Jesus Christ." (1 Serm. Nativity.) He is our beatitude in body and soul; His Divinity is the bliss of the latter, his Humanity that of the former. He is then our true Paradise. And He is all ours; all for our use, all for our wants: "Light to our eyes, hearing to our ears, perfume to our smell, bread to our mouth," says Origen. (Hom. 2 in Cant.) How lamentable, then, that faith and hope in, and knowledge and love of, this divine Saviour are so much on the decrease and become daily more diminished! To remedy this evil, in some degree, is the object of the following pages, having for title, "The Month of the Nativity of our Lord," in which are retraced the mysteries of the Incarnation and Nativity of this divine Saviour.

"The daily entertainment for each day, which besides a point of doctrine, includes reflections, &c., is preceded by a practice and aspiration, both to render it more conformable to the devotions appointed for other months, as well as to gratify more fervent souls who never think they can do enough to please their divine Saviour. In order to include all the feasts of Christmas without exceeding the period of a month, this devotion does not commence until the sixth of December. It will by this means terminate on the feast of the Epiphany, and those who have faithfully and fervently practised it, may hope to receive, in presenting it, with the offerings of the holy Magi, to their Infant God in His manger, a share in His choicest graces here, and because they have known and loved, "and confessed Him before men," to be acknowledged by Him before His Father who is in heaven, to whom, in unity of the Holy Ghost be all honour, might, glory, power, for endless ages.


Prayer of Thanksgiving

God of our hearts, while desiring this prodigy, we, the children of the Holy Catholic Church, thank you for having caused us to be born in its bosom, and fed with the milk of pure faith. “You have not done this for every nation,” which vastly enhances the precious gift. We shall never cease to thank You for it, and to praise and bless you for having bestowed upon us such a mark of predilection. May our gratitude be sincere and eternal. Amen.




Download the book, "The Month of the Nativity"

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  Children's Consecration to the Sacred Heart [1890]
Posted by: Stone - 12-17-2021, 10:23 AM - Forum: In Honor of Our Lord - Replies (1)

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Children's Consecration to the Sacred Heart
by Rev. R. S. Dewey, S.J. 1890


Blessed Margaret Mary exhorted all Christians, even as they value their salvation, to consecrate themselves to the Heart of Jesus. These are her words: "The devil fears above all things else the accomplishment of this good work . . . by the saving of so many souls, through devotion to this loving Heart, of those who shall consecrate themselves wholly to Its love, honor, and glory."

A sure means of having all Christians consecrate themselves to the Divine Heart is to begin with the children. The year 1889 was the year of the reign of the Sacred Heart over society, promoted by the Consecration of Families to the Divine Heart. The year 1890, the 2d Centenary of Blessed Margaret Mary, should be the crowning and completion of the work so well begun. Under the auspices of this blessed seer a special effort will be made to consecrate to the Sacred Heart the "heart of the family"--the children so dear to the Divine Master. A special motive urgently pressing the proposal of this Consecration of Children, is the relentless and unholy warfare against the Christian education of children. A more powerful protection than this Consecration could not be given them.


Form Of Consecration

(To be said by all the children after the priest, or teacher, or one in the family leading.)


Priest or teacher:    Divine Heart of Jesus, behold us prostrate in Thy sight to give Thee our love and consecrate ourselves to Thee for ever. In the name of Mary, our Mother in heaven, sweet Heart of Jesus, have pity on us.

Children:    In the name of Mary, our Mother in heaven, sweet Heart of Jesus, have pity on us.


Priest or teacher:    O good and most loving Jesus, during the days of Thy mortal life, Thou wert pleased to bless little children and didst allow them to press close to Thee, saying to the bystanders: Suffer the little children to come unto Me and forbid them not. "We thank Thee, O good Jesus, for Thy great love toward us and we offer in return our whole heart and all our love.

Children:    We thank Thee, O good Jesus, for Thy great love toward us and we offer in return our whole heart and all our love.


Priest or teacher:    O good and most loving Jesus, Thou delightest in the prayers of children and dost listen to their innocent desires. On this beautiful day, more than ever, give ear to their wishes and grant their requests. Together we will say: Heart of Jesus, bless our father, bless our mother, bless our relatives and our teachers.

Children:    Heart of Jesus, bless our father, bless our mother, bless our relatives and teachers.


Priest or teacher:    Heart of Jesus, bless our companions and pardon poor sinners.

Children:    Heart of Jesus, bless our companions and pardon poor sinners.


Priest or teacher:    Divine Heart of Jesus, we pray Thee, also, for the children of the whole world: guard the cradle of tho new-born, the school of children, the vocation of youth; be Thou Thyself the support of poor children and a father to orphans. But, most of all, O Jesus, Thou fulness of mercy and of love, we beseech Thee to aid us in the hour of death; then, more closely than ever before, unite us to Thy Divine Heart and the Immaculate Heart of Thy gracious Mother; be our shelter and our refuge, and our resting-place; and when, one after the other, we shall have fallen asleep in Thy blessed bosom, O Jesus, may each of us in Paradise find again all his family unbroken in Thy Sacred Heart.

All together:    Divine Heart of Jesus, have mercy on us! Immaculate Heart of Mary, pray for us! Great Saint Joseph, pray for us! Holy Guardian Angels, intercede for us! Amen.


Note: This consecration may be made by children at any time, either in common in church, or privately at home.

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  Bishop Challoner: On the Wonders of God in the Incarnation of His Son [1807]
Posted by: Stone - 12-17-2021, 10:18 AM - Forum: Articles by Catholic authors - No Replies

On the Wonders of God in the Incarnation of His Son
by Richard Challoner, 1807

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Infant Jesus, true God and Lord, have mercy on us.


Consider first, how after the blessed Virgin's consent, and offering herself with a profound humility, with an entire obedience and a perfect conformity to the sacred will of God, by those words: 'Behold the handmaid of the lord, be it done to me according to thy word,' Luke i. 38, the greatest of all the wonders of God, and of all His works, was immediately effected: even a Man-God, the miracle of miracles. For a human body perfect in all its parts, was formed in an instant by the Holy Ghost, out of the purest blood of the blessed Virgin, and a most excellent rational soul was at the same time created; and this body and soul were joined with and assumed by the eternal Word, the second person of the most adorable Trinity. Thus God was made man, and man was made God; and the blessed Virgin was made mother of God. Thus in her womb was celebrated that sacred wedding of our human nature with the divine person of the Son of God, to the feast of which we are invited, Matt. xxii. Thus was our humanity exalted to the very highest elevation, by being united with, and subsisting by the person of, the eternal Word, and we all in consequence of this elevation of our human nature, have also been wonderfully dignified and exalted, by being raised up to a kindred with the most high God, who by taking to Himself our nature, has made us all his brothers and sisters; and by assuming our humanity has made us in some measure partakers of His divinity. O my soul, stand thou astonished at these wonders, which will be a subject of the greatest astonishment both to men and angels for all eternity! O admire and adore, praise and love, with all thy power, and with all thy affections, that infinite goodness that has wrought all these wonders out of love to thee!

Consider 2ndly, the wonders of God in all those graces and excellences which He conferred on the soul of Christ and on His sacred humanity, in the first instance of His conception, in consequence of its being united with the divine person--graces and excellences which are all immense and incomprehensible, and which exceed, without any comparison, all the rest of the wondrous works of God, and all whatsoever He has done at any time in favour of any of His saints, or of all of them put together. For God did not give to this His Son His spirit by measure, (John iii. 34,) as to the rest of His saints, but gave all things into His hands, 'and of His fullness we all receive,' John i. 16, even all grace and truth, according to the measure of His giving it to us, Eph. iv. 7. Now these graces and excellences we may reduce under the following heads: 1. An immense purity from all manner of sin or imperfection whatsoever--not as by privilege but in His own right, as being the Lamb of God, who came to take away the sins of the world. 2. The grace of sanctity, incomparable exceeding that of all the angels and saints put together; from whence He is called the holy of holies, Dan. ix., that is, the Saint of all saints--the Spirit of God resting on Him with all His gifts, with an incomprehensible plenitude, Isaias ii. 3. The grace of the beatific vision of the divine essence, and that in the most consummate degree, with proportionable love of the deity and joy in God. 4. All the treasures of the wisdom and knowledge of God. 5. The power of working all kinds of miracle and of raising the dead to life by His own will, with a general command over all the elements and over all nature. 6. The power of excellency in forgiving sins, converting sinners, changing their hearts, ordaining sacraments and sacrifices, and distributing amongst men graces and super-natural gifts. 7. The grace of being the perpetual head of all the church, both of heaven and earth, and the source of all blessings, gifts, and graces that either have been, are at present, or shall at any time be bestowed upon this His mystical body, or any of its members. O what subject have we here, my soul, to bless and praise the eternal Father for all these excellent gifts and graces with which He has enriched His Son, the man Christ Jesus! How ought we also to rejoice and congratulate with the sacred humanity of our Saviour on this occasion, and to give thanks without ceasing for all that share or portion of divine grace we continually derive from this overflowing fountain!

Consider 3rdly, in all these graces and excellences conferred on the humanity of Christ in His incarnation, how that of the prophet was verified, Isaias ix. 6, 'A child is born to us, and a son is given to us, and the government is upon His shoulders, and His name shall be called Wonderful, Counsellor, God, the Mighty, the Father of the world to come, the Prince of Peace.' Yes, Christians, these great titles here bestowed on your Saviour by the Spirit of God abundantly declare both the wonders that God wrought for Him and those which, through His incarnation, He has wrought also for you in giving Him to you; that He might be not only your Saviour, your redeemer, and your deliverer, but also your king, your lawgiver, your teacher, your model, your advocate, your physician, your friend, your high priest, and your victim, your father, and your head--in a word, the source of all your good; the way, the truth and the life, in your regard, by whom alone you can go to God. And do not all these great things, effected by the incarnation of the Son of God, show forth the power, the wisdom, the mercy, and goodness of God, with all the other divine attributes, infinitely more than any of the rest of the works of the Almighty!

Conclude to honour by a lively faith, by a serious and frequent meditation, and a sincere devotion, all those wonders of God, wrought, in the incarnation of His Son, both in favour of Him and of us, and to lead henceforward such lives as become those who, by this mystery, have been so highly exalted, and brought so near to the very source of all grace and sanctity.




On the Glory of God in the Incarnation of His Son


Consider first, how the angels, upon occasion of the birth of Christ, sung forth that blessed hymn, recorded Luke ii. 4, 'Glory to God on high, and on earth peace to men of goodwill;' to give us to understand that the incarnation and birth of the Son of God was designed to produce those two principal fruits, the greater glory of God and the peace and reconciliation of man with God. The glory of God shines forth most brightly in the incarnation of His Son by the manifestation of His power, of His wisdom, of His goodness, of His justice, and of His mercy, and by setting all these His divine attributes in their most beautiful light. The almighty power of God is here manifested in all these wonders He wrought in this mystery, and especially in that greatest and most glorious of all His wonderful productions, viz., a God-man--a greater work, without comparison, than the creation of ten thousand worlds. The infinite wisdom of God is here manifested in the contrivance of this wonderful way of uniting God and man, the creator and the creature, which were at an infinite distance from each other, so closely together as to be but one and the same person, and of reconciling by this means man, who was fallen from God by sin, in such manner as that, without his divine majesty departing in the least tittle from what was due to the reparation of His glory, He should continually receive from this one man, for every moment of time and eternity, a homage of adoration, praise, thanksgiving, and love, infinitely more glorious to the deity than all the homages of ten thousand worlds could be, though they were all full of angels and men eternally employed in nothing else but in glorifying God.

Consider 2ndly, with relation to the other attributes of God, viz., His goodness, His mercy, and His justice, how brightly they also shine forth in the incarnation of His Son, in which, according to the psalmist, (Ps. lxxxiv.,) 'Mercy and truth met each other; justice and peace have kissed.' The infinite mercy of God is set in no less clear a light by this mystery, in His here furnishing us, out of pure compassion, without any regard at all to our merits, with such and so great a Redeemer, to be both out priest and our sacrifice, for a propitiation for all our sins. And as to the infinite justice of God, so far from its being set aside in this mystery, or forgetting its right, it never exerted or manifested itself more than when it insisted upon such a satisfaction for sin as could not be paid by any lesser or meaner person than a God made man. So that the justice of God has been in effect more evidently demonstrated by the incarnation of the Son of God, coming down here amongst us to be made a bleeding victim for our sins, than by any other judgments or punishments whatsoever that either have been or ever could be inflicted by the divine majesty, either in time or eternity, for the sins of men.

Consider 3rdly, that the infinite dignity of the person of this God-man, as it gives an infinite dignity and worth to all His performances--even to every thought, word, or action, and every suffering of His--so it is an inexhaustible source from which continually and eternally flows an infinite glory to God from every thought, word, or action, or suffering of his Son, even from the moment of His conception till His expiring upon the cross, as well to all that adoration, praise, glory, thanksgiving, &c., which, as man He shall present to His Father for all eternity. See then, my soul, how very much the incarnation of the Son of God has advanced the glory of His Father; since every motion of the heart of this God made man gives in effect infinitely more glory to the Father, both in time and eternity, than all the adorations and praises of millions of angels and millions of worlds could ever have done, though eternally employed in nothing else but in glorifying God. Besides all that glory which the Son of God incarnate has procured for His Father by His gospel; by His worship which He has established here upon earth; by that great sacrifice of His body and blood, offered up daily on a million of altars, &c., and that kingdom of souls which he has here purchased, to be delivered up hereafter to His Father, to glorify Him for all eternity.

Conclude to rejoice in this great glory which the Son of God has procured both for His Father and for Himself by His incarnation, and sing to Him with the angels hymns of perpetual praise for His having so well associated together in this mystery His own glory with thy peace and salvation.

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  Christmas Novena of St. Alphonsus Liguori
Posted by: Stone - 12-17-2021, 10:13 AM - Forum: Novenas - No Replies

Christmas Novena

This Novena is translated from the Italian of Saint Alphonsus Maria de Liguoiri and was first published in 1758. Although this novena is intended primarily as a preparation for the feast of our Lord's Nativity, it can be used with spiritual profit at any time of the year as a devotion in honor of the Infant Jesus.

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First Day

God's Love Revealed in His Becoming Man.



Because our first parent Adam had rebelled against God, he was driven out of paradise and brought on himself and all his descendants the punishment of eternal death. But the Son of God, seeing man thus lost and wishing to save him from death, offered to take upon Himself our human nature and to suffer death Himself, condemned as a criminal on a cross. "But, My Son," we may imagine the eternal Father saying to Him, "think of what a life of humiliations and sufferings Thou wilt have to lead on earth. Thou wilt have to be born in a cold stable and laid in a manger, the feeding trough of beasts. While still an infant. Thou wilt have to flee into Egypt, to escape the hands of Herod. After Thy return from Egypt, Thou wilt have to live and work in a shop as a lowly servant, poor and despised. And finally, worn out with sufferings. Thou wilt have to give up Thy life on a cross, put to shame and abandoned by everyone." "Father," replies the Son, "all this matters not. I will gladly bear it all, if only I can save man."

What should we say if a prince, out of compassion for a dead worm, were to choose to become a worm himself and give his own life blood in order to restore the worm to life? But the eternal Word has done infinitely more than this for us, though He is the sovereign Lord of the world. He chose to become like us, who are immeasurably more beneath Him than a worm is beneath a prince, and He was willing to die for us, in order to win back for us the life of divine grace that we had lost by sin. When He saw that all the other gifts which He had bestowed on us were not sufficient to induce us to repay His love with love. He became man Himself and gave Himself all to us. "The Word was made flesh and dwelt among us"; "He loved us and delivered Himself up for us."


Prayer

O Great Son of God Thou hast become man in order to make Thyself loved by men. But where is the love that men give Thee in return? Thou hast given Thy life blood to save our souls. Why then are we so unappreciative that, instead of repaying Thee with love, we spurn Thee with ingratitude? And I, Lord, I myself more than others have thus ill treated Thee. But Thy Passion is my hope. For the sake of that love which led Thee to take upon Thyself human nature and to die for me on the cross, forgive me all the offences I have committed against Thee.

I love Thee, O Word incarnate; I love Thee, O infinite goodness. Out of love for Thee, my God, I am so sorry for all the injuries I have done Thee, that I could die of grief for these offences. Give me, O Jesus, Thy love. Let me no longer live in ungrateful forgetfulness of the love Thou bearest me. I wish to love Thee always. Grant that I may always persevere in this holy desire.

O Mary, Mother of God and my Mother, pray for me that Thy Son may give me the grace to love Him always, unto death. Amen.





Second Day

God's Love Revealed in His Being Born an Infant.



When the Son of God became man for our sake. He could have come on earth as an adult man from the first moment of His human existence, as Adam did when he was created. But since the sight of little children draws us with an especial attraction to love them, Jesus chose to make His first appearance on earth as a little infant, and indeed as the poorest and most pitiful infant that was ever born. "God wished to be born as a little babe," wrote Saint Peter Chrysologus, "in order that He might teach us to love and not to fear Him." The prophet Isaias had long before foretold that the Son of God was to be born as an infant and thus give Himself to us on account of the love He bore us: "A child is born to us, a son is given to us."

My Jesus, supreme and true God! What has drawn Thee from heaven to be born in a cold stable, if not the love which Thou bearest us men? What has allured Thee from the bosom of Thy Father, to place Thee in a hard manger? What has brought Thee from Thy throne above the stars, to lay Thee down on a little straw? What has led Thee from the midst of the nine choirs of angels, to set Thee between two animals? Thou, who inflamest the seraphim with holy fire, art now shivering with cold in this stable! Thou, who settest the stars in the sky in motion, canst not now move unless others carry Thee in their arms! Thou, who givest men and beasts their food, hast need now of a little milk to sustain Thy life! Thou, who art the joy of heaven, dost now whimper and cry in suffering! Tell me, who has reduced Thee to such misery; "Love has done it," says Saint Bernard. The love which Thou bearest us men has brought all this on Thee.


Prayer

O Dearest Infant! Tell me, what hast Thou come on earth to do? Tell me, whom art Thou seeking? Yes, I already know. Thou hast come to die for me, in order to save me from hell. Thou hast come to seek me, the lost sheep, so that, instead of fleeing from Thee any more, I may rest in Thy loving arms. Ah my Jesus, my treasure, my life, my love and my all! Whom will I love, if not Thee? Where can I find a father, a friend, a spouse more loving and lovable than Thou art?

I love Thee, my dear God; I love Thee, my only good. I regret the many years when I have not loved Thee, but rather spurned and offended Thee. Forgive me, O my beloved Redeemer; for I am sorry that I have thus treated Thee, and I regret it with all my heart. Pardon me, and give me the grace never more to withdraw from Thee, but constantly to love Thee in all the years that still lie before me in this life. My love, I give myself entirely to Thee; accept me, and do not reject me as I deserve.

O Mary, thou art my advocate. By thy prayers thou dost obtain whatever thou wilt from thy Son. Pray Him then to forgive me, and to grant me holy perseverance until death. Amen.





Third Day

The Life of Poverty which Jesus Led from His Birth.



God so ordained that, at the time when His Son was to be born on this earth, the Roman emperor should issue a decree ordering everyone to go to the place of his origin and there be registered in the census. Thus it came about that, in obedience to this decree, Joseph went to Bethlehem together with his virgin wife when she was soon to have her Child. Finding no lodging either in the poor inn or in the other houses of the town, they were forced to spend the night in a cave that was used as a stable for animals, and it was here that Mary gave birth to the King of heaven. If Jesus had been born in Nazareth, He would also, it is true, have been born in poverty; but there He would at least have had a dry room, a little fire, warm clothes and a more comfortable cradle. Yet He chose to be born in this cold, damp cave, and to have a manger for a cradle, with prickly straw for a mattress, in order that He might suffer for us.

Let us enter in spirit into this cave of Bethlehem, but let us enter in a spirit of lively faith. If we go there without faith, we shall see nothing but a poor infant, and the sight of this lovely child shivering and crying on his rough bed of straw may indeed move us to pity. But if we enter with faith and consider that this Babe is the very Son of God, who for love of us has come down on earth and suffers so much to pay the penalty for our sins, how can we help thanking and loving Him in return?


Prayer

O dear Infant Jesus, how could I be so ungrateful and offend Thee so often, if I realized how much Thou hast suffered for me? But these tears which Thou sheddest, this poverty which Thou embraces! for love of me, make me hope for the pardon of all the offences I have committed against Thee.

My Jesus, I am sorry for having so often turned my back on Thee. But now I love Thee above all else. "My God and my all!" From now on Thou, O my God, shalt be my only treasure and my only good. With Saint Ignatius of Loyola I will say to Thee, "Give me the grace to love Thee; that is enough for me." I long for nothing else; I want nothing else. Thou alone art enough for me, my Jesus, my life, my love.

O Mary, my Mother, obtain for me the grace that I may always love Jesus and always be loved by Him. Amen.






Fourth Day

The Life of Humiliation which Jesus Led from His Birth.



The Sign which the angel gave the shepherds to help them find the new-born Savior, points to His lowliness: "This shall be a sign to you: you will find an infant wrapped in swaddling clothes and lying in a manger." No other new-born baby who was wrapped in poor swaddling clothes and lying in a manger, a feeding trough for animals, could be found anywhere else but in a stable. Thus in lowliness the King of heaven, the Son of God, chose to be born, because he came to destroy the pride that had been the cause of man's ruin.

The prophets had already foretold that our Redeemer was to be treated as the vilest of men on earth and that He was to be overwhelmed with insults. How much contempt had not Jesus indeed to suffer from men! He was called a drunkard, a trickster, a blasphemer and a heretic. What ignominies He endured in His Passion! His own disciples abandoned Him; one of them sold Him for thirty pieces of silver, and another denied having ever known Him. He was led in bonds through the streets like a criminal; He was scourged like a slave, ridiculed as a fool, crowned with thorns as a mock king, buffetted and spit upon, and finally left to die, hanging on a cross between two thieves, as the worst criminal in the world. "The noblest of all," says Saint Bernard, "is treated as the vilest of all." But the Saint adds, "The viler Thou art treated, the dearer Thou art to me." The more I see Thee, my Jesus, despised and put to shame, the more dear and worthy of my love dost Thou become to me.


Prayer


O Dearest Savior, Thou hast embraced so many outrages for love of me, yet I have not been able to bear one word of insult without at once being filled with resentful thought--I who have so often deserved to be trodden under foot by the demons in hell! I am ashamed to appear before Thee, sinful and proud as I am. Yet do not drive me from Thy presence, O Lord, even though that is what I deserve. Thou hast said that Thou wilt not spurn a contrite and humbled heart. I am sorry for the offences I have committed against Thee. Forgive me, O Jesus. I will not offend Thee again.

For love of me Thou hast borne so many injuries; for love of Thee I will bear all the injuries that art done to me. I love Thee, Jesus, who wast despised for love of me. I love Thee above every other good. Give me the grace to love Thee always and to bear every insult for love of Thee.

O Mary, recommend me to Thy Son; pray to Jesus for me. Amen.






Fifth Day

The Life of Sorrow which Jesus Led from His Birth.



Jesus Christ could have saved mankind without suffering and dying. Yet, in order to prove to us how much He loved us, He chose for Himself a life full of tribulations. Therefore the prophet Isaias called Him "a man of sorrows," His whole life was filled with suffering. His Passion began, not merely a few hours before His death, but from the first moment of His birth. He was born in a stable where everything served to torment Him. His sense of sight was hurt by seeing nothing but the rough, black walls of the cave; His sense of smell was hurt by the stench of the dung from the beasts in the stable; His sense of touch was hurt by the prickling straw on which He lay. Shortly after His birth He was forced to flee into Egypt, where He spent several years of His childhood in poverty and misery. His boyhood and early manhood in Nazareth were passed in hard work and obscurity. And finally, in Jerusalem, He died on a cross, exhausted with pain and anguish.

Thus, then, was the life of Jesus but one unbroken series of sufferings, which were doubly painful because He had ever before His eyes all the sufferings He would have to endure till His death. Yet, since our Lord had voluntarily chosen to bear these tribulations for our sake, they did not afflict Him as much as did the sight of our sins, by which we have so ungratefully repaid Him for His love towards us. When the confessor of Saint Margaret of Cortona saw that she never seemed satisfied with all the tears she had already shed for her past sins, he said to her, "Margaret, stop crying and cease your lamenting, for God has surely forgiven you your offences against Him." But she replied, "Father, how can I cease to weep, since I know that my sins kept my Lord Jesus in pain and suffering during all His life?"


Prayer

O Jesus, my sweet Love! I too have kept Thee suffering through all Thy life. Tell me, then, what I must do in order to win Thy forgiveness. I am ready to do all Thou askest of me. I am sorry, O sovereign Good, for all the offences I have committed against Thee. I love Thee more than myself, or at least I feel a great desire to love Thee. Since it is Thou who hast given me this desire, do Thou also give me the strength to love Thee exceedingly.

It is only right that I, who have offended Thee so much, should love Thee very much. Always remind me of the love Thou hast borne me, in order that my soul may ever burn with love of Thee and long to please Thee alone. O God of love, I, who was once a slave of hell, now give myself all to Thee. Graciously accept me and bind me to Thee with the bonds of Thy love. My Jesus, from this day and forever in loving Thee will I live, and in loving Thee will I die.

O Mary, my Mother and my hope, help me to love Thy dear God and mine. This is the only favor I ask of thee, and through thee I hope to receive it. Amen.





Sixth Day

God's Mercy revealed in His Coming Down from Heaven to Save us.



Saint Paul says, "The goodness and kindness of God, our Savior, has appeared." When the Son of God made Man appeared on earth, then was it seen how great is God's goodness towards us. Saint Bernard says that first God's power was manifested in the creation of the world and His wisdom in its conservation, but His merciful goodness was especially manifested later in His taking human nature on Himself, in order to save fallen mankind by His sufferings and death. For what greater proof of His kindness towards us could the Son of God show us than in taking on Himself the punishment we had deserved?

See Him as a weak, new/born infant, wrapped in swaddling clothes and lying in a manger. Unable to move or feed Himself, He has need of Mary to give Him a little milk to sustain His life. Or see Him again in Pilate's courtyard, tied with fast bonds to a column and there scourged from head to foot. Behold Him on the way to Calvary, falling down from weakness under weight of the cross that He must carry. Finally behold Him nailed to this tree of shame, on which He breathes His last amid pain and anguish. Because Jesus Christ wished that His love for us should win all the love of our hearts for Himself, He would not send an angel to redeem us, but chose to come Himself, to save us by His Passion and death. Had an angel been our redeemer, men would have had to divide their hearts in loving God as their Creator and an angel as their redeemer; but God, who desires men's whole hearts, as He was already their Creator, wished also to be their Redeemer.


Prayer

O my dear Redeemer! Where should I be now, if Thou hadst not borne with me so patiently, but hadst called me from life while I was in the state of sin? Since Thou hast waited for me till now, forgive me quickly, O my Jesus, before death finds me still guilty of so many offences that I have committed against Thee. I am so sorry for having vilely despised Thee, my sovereign Good, that I could die of grief. But Thou canst not abandon a soul that seeks Thee.

If hitherto I have forsaken Thee, I now seek Thee and love Thee. Yes, my God, I love Thee above all else; I love Thee more than myself. Help me. Lord, to love Thee always during the rest of my life. Nothing else do I seek of Thee. But this I beg of Thee, this I hope to receive from Thee.

Mary, my hope, do thou pray for me. If thou prayest for me, I am sure of grace. Amen.






Seventh Day

The Flight of the Infant Jesus into Egypt.



Although the Son of God came from heaven to save men, scarcely was He born when men began to persecute Him to death. Herod, fearing that this Child would deprive Him of his kingdom, seeks to destroy His life. But St. Joseph is warned by an angel in a dream to take the Infant and His Mother and flee into Egypt. Joseph obeys at once, and tells Mary about it. He takes the few tools of his trade, that he may use them to gain a livelihood in Egypt for himself and his poor family. Mary wraps up a small bundle of clothes for the use of her little Son, and then, going to the crib, she says with tears in her eyes to her sleeping Child, "O my Son and my God! Thou hast come from heaven to save men; but hardly art Thou born when they seek to take Thy life." Lifting Him meanwhile in her arms and continuing to weep, she sets out that same night with Joseph on the road to Egypt.

Let us consider how much these holy wanderers must have suffered in making so long a journey, deprived of every comfort. The divine Child was not yet able to walk, and so Mary and Joseph had to take turns in carrying Him in their arms. During their journey through the desert towards Egypt they had to spend several nights in the open air, with the bare ground for their bed. The cold makes the Infant cry, and Mary and Joseph weep in pity for Him. And who would not weep at thus seeing the Son of God poor and persecuted, a fugitive on earth, that He might not be killed by His enemies!


Prayer

Dear Infant Jesus, crying so bitterly! Well hast Thou reason to weep in seeing Thyself persecuted by men whom Thou lovest so much. I, too, O God, have once persecuted Thee by my sins. But Thou knowest that now I love Thee more than myself, and that nothing pains me more than the thought that I have so often spurned Thee, my sovereign Good.

Forgive me, O Jesus, and let me bear Thee with me in my heart on all the rest of the journey that I have still to make through life, so that together with Thee I may enter into eternity. So often have I driven Thee from my soul by my sins. But now I love Thee above all things, and I regret above other misfortunes that I have offended Thee. I wish to leave Thee no more, my beloved Lord. But do Thou give me the strength to resist temptations. Never permit me to be separated from Thee again. Let me rather die than ever again lose Thy good grace.

O Mary, my hope, make me always live in God's love and then die in loving Him. Amen.






Eighth Day

The Life of the Child Jesus in Egypt and in Nazareth.



Our Blessed Redeemer spent the first part of His childhood in Egypt, leading there for several years a life of poverty and humiliation. In that land Joseph and Mary were foreigners and strangers, having there neither relatives nor friends. Only with difficulty could they earn their daily bread by the labor of their hands. Their home was poor, their bed was poor, their food was poor. Here Mary weaned Jesus; dipping a piece of bread in water, she would put it in the sacred mouth of her Son. Here she made His first little garments and clothed Him with them. Here the Child Jesus took His first steps, stumbling and falling as other children first do. Here too He spoke His first words, but stammeringly. O wonder of wonders! To what has not God lowered Himself for love of us! A God stumbling and falling as He walks! A God stammering in His speech!

Not unlike this was the poor and humble life that Jesus led in Nazareth after His return from Egypt. There, until He was thirty years old. He lived as a, simple servant or workman in a carpenter shop, taking orders from Joseph and Mary. "And He was subject to them." Jesus went to fetch the water; He opened and closed the shop; He swept the house, gathered the fragments of wood for the fire, and toiled all day long, helping Joseph in his work. Yet who is this? God Himself, serving as a apprentice! The omnipotent God, who with less than a flick of His finger created the whole universe, here sweating at the task of planing a piece of work! Should not the mere thought of this move us to love Him?


Prayer

O Jesus, my Savior! When I consider how, for love of me. Thou didst spend thirty years of Thy life hidden and unknown in a poor workshop, how can I desire the pleasures and honors and riches of the world? Gladly do I renounce all these things, since I wish to be Thy companion on this earth, poor as Thou wast, mortified and humble as Thou wast, so that I may hope to be able one day to enjoy Thy companionship in heaven. What are all the treasures and kingdoms of this world" Thou, O Jesus, art my only treasure, my only Good!

I keenly regret the many times in the past when I spurned Thy friendship in order to satisfy my foolish whims. I am sorry for them with all my heart. For the future I would rather lose my life a thousand times than lose Thy grace by sin. I wish never to offend Thee again, but always to love Thee. Help me to remain faithful to Thee until death.

O Mary, thou art the refuge of sinners, thou art my hope. Amen.






Ninth Day

The Birth of Jesus in the Stable of Bethlehem.



When the edict was issued by the emperor of Rome that everyone should go to his own Joseph and Mary went to be enrolled in Bethlehem. How much the holy Virgin must have suffered on this journey of four days, over mountainous road and in the wintertime, with its cold rain and wind! When they arrived in Bethlehem, the time of Mary's delivery was near. Joseph, therefore, sought some lodging where she might give birth to her Child. But because they were so poor, they were driven away from the houses and even from the public inn, where other poor people had found shelter. So in that night they went a short way out of the town and there found a cave that was used as a stable, and here Mary entered. But Joseph said to his virgin wife, "Mary, how can you spend the night in this cold, damp cave and here give birth to your Child?" Mary however replied, "Dear Joseph, this cave is the royal palace in which the King of kings, the Son of God, wishes to be born."

When the hour of her delivery had arrived, the holy Virgin, as she knelt in prayer, all at once saw the cave illumined with a dazzling light. She lowered her eyes to the ground and there saw before her the Son of God now born on earth, a poor little Babe, crying and shivering in the cold. Adoring Him as her God, she took Him to her breast and fondled Him. Then she wrapped Him in swaddling clothes and laid Him on the straw of the manger that stood in the cave. Thus did the Son of God choose to be born among us to prove His infinite love for us.


Prayers

O Adorable Infant Jesus! I should not have the boldness to cast myself at Thy feet, if I did not know that Thou Thyself invitest me to draw near Thee. It is I who by my sins have made Thee shed so many tears in the stable of Bethlehem. But since Thou hast come on earth to pardon repentant sinners, forgive me also, now that I am heartily sorry for having spurned Thee, my Savior and my God, who art so good and who hast loved me so much.

In this night, in which Thou bestowest great graces on so many souls, grant Thy heavenly consolation to this poor soul of mine also. All that I ask of Thee is the grace to love Thee always, from this day forward, with all my heart. Set me all on fire with Thy holy love. I love Thee, O my God, who hast become a Babe for love of me. Never let me cease from loving Thee evermore.

O Mary, Mother of Jesus and my Mother, thou canst obtain everything from thy Son by thy prayers. This is the only favor I ask of Thee. Do thou pray to Jesus for me. Amen.

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