St Albert Trapani

St. Albert was born at Mount Trapani, in Sicily. His father was of the illustrious family of Abbatibus and was possessed of an immense fortune; his mother, Jeanne de Palizze, was also of the nobility. They had no children, and in their distress vowed to consecrate to Our Lady the child God might give them. Little Albert, the fruit of the promise, was the delight of all for knowledge and virtue far beyond his years. When little more than a child, he received the habit in the Carmelite Monastery near his home, and at his profession all the nobility of the country were present. His life was an extraordinary mingling of prayer, penance, charity to his neighbor, and zeal for souls, to which God added visions and miracles. The Infant Jesus used to appear to him and rest in his arms. He lived to a great age, and in his later years retired into a desert to give himself wholly to prayer. The hour of his death was revealed to him, and many marvels announced its advent, August 7, 1306. At his funeral two Angels appeared to all present and intoned the Mass Os justi of Confessors, instead of the Requiem about to be celebrated. The clergy put on white vestments, as if for a Saint, and all considered that Albert was Canonized from Heaven. At the petition of Blessed John Soreth, his cultus was confirmed by Calixtus III, in 1453.

The use of water, blessed with a relic of the Saint, for the cure of the sick, and particularly for cases of fever, is well established in the Order of the Carmelites: and is justified by countless miracles, which have continued without interruption to the present day. This custom is of heavenly origin. St. Albert, being attacked with a grave illness, had recourse to the Blessed Virgin, who deigned to appear to him, holding a crystal cup, filled with water, which she offered him to drink. The Saint implored her to bless this water, and upon tasting it he was immediately cured.

Inflamed with charity for his neighbor, he besought the Most Holy Virgin to attach a healing power to all water which he would bless in her name and in that of her Divine Son. His prayer was granted; he used this power during life, and has continued to exercise it since his death, with marvellous efficacy, by means of his holy relics, as has been proved by innumerable persons who have taken this water with faith and confidence, while invoking his intercession.

BLESSING OF WATER IN HONOR OF ST. ALBERT, CONFESSOR

(Formerly reserved to the Order of Discalced Carmelites)
The priest is vested in surplice and stole, or at least in a
stole. Assisted by a server who carries a lighted candle, he goes
to the place where the relics of St. Albert are preserved and
reverently exposes them. The water to be blessed is at hand in a
fitting vessel.

P: Our help is in the name of the Lord.

All: Who made heaven and earth.

P: Blessed be the name of the Lord.

All: Both now and forevermore.

P: Lord, hear my prayer.
All: And let my cry be heard by you.
P: The Lord be with you.
All: May He also be with you.

Let us pray.
Lord Jesus Christ, health and strength of all the faithful, who
once completely cured the mother-in-law of your apostle, Peter,
of her high fever; be pleased to bless + and to hallow + this
creature, water. By the prayers of Blessed Albert, your
confessor, whom you called to forsake the world and to enter the
Order of your Mother, the Virgin Mary, and by the humble use of
this water, may all who suffer from fever be delivered from every
infirmity of body and soul, and so deserve to be restored
unharmed to your Church, where they will always offer their
prayers of gratitude. We ask this of you who live and reign
forever and ever.
All: Amen.

Then he reverently takes the relics and immerses them in the
water tracing with them the sign of the cross, and saying:

By the merits of St. Albert, bless, + O Lord, this creature,
water, as you once consecrated the waters of the Jordan through
contact with your sacred body. And grant that all who taste of it
may regain health in body and soul; you who live and reign
forever and ever.

All: Amen.

Antiphon: O Blessed Albert, model of purity, chastity,
continency; intercede with the Mother of mercy that she may keep
us from evildoing in this vale of tears, and help us to attain
everlasting rest after we have laid aside this mortal body.

P: Pray for us, O Blessed Albert.

All: That we may be worthy of Christ's promise.

Let us pray. Almighty and merciful God, grant, we beg you, that
by the prayers of Blessed Albert, your confessor, all the
faithful who reverently drink of this water may regain health in
body and soul, and so persevere in your holy service; through
Christ our Lord.
All: Amen.

Sources: “Carmel, Its History, Spirit, and Saints” (NEW YORK: P.J. KENNEDY & SONS, 1927); Philip T. Weller, “The Roman Ritual, Volume II” (MILWAUKEE: The Bruce Publishing Company, 1964).
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TRANSFIGURATION of OUR LORD

Spiritual Bouquet:
You are My friends if you do the things I command you. St. John 15:14

Our divine Redeemer, being in Galilee the summer before His sacred Passion, took with Him Saint Peter and the two sons of Zebedee, Saint James and Saint John, and led them to the heights of a solitary mountain. Tradition assures us that this was Mount Tabor, which is exceedingly high and beautiful, and in those days was covered with green trees and shrubs. It rises alone in the midst of a vast plain of Galilee.

It is here that the God-Man appeared in His glory. While Jesus prayed, He permitted the glory which was always due to His sacred humanity — and of which for our sake, not to alarm us, He deprived it — to diffuse its brilliance over His whole body. His face was transfigured and shone as the sun, and His garments became white as snow. Moses and Elias were seen in His company by the three apostles on this occasion, and were heard discoursing with Him of the death which He was to suffer in Jerusalem. The three were wondrously delighted with this glorious vision, and Saint Peter cried out to Christ, “Lord, it is good for us to be here! Let us make three tents, one for Thee, one for Moses, and one for Elias.”

While Saint Peter was speaking, suddenly there came a bright cloud from heaven, emblem of the presence of God’s majesty, and from out of this cloud was heard a voice which said, “This is My beloved Son, in whom I am well pleased; hear Him.” By these words, God made known that in Christ they must recognize the One He had foretold to Moses, saying: “I will raise up from among them a Prophet like you; I will put My words in His mouth, and He will tell them all I command Him. If anyone does not want to hear the words that this Prophet will speak in My Name, it is to Me that he will have to answer for it.” (Deut. 18:18-19) When the Jews asked John the Baptist if he was the Prophet, this was the Expected One they referred to. The apostles understood perfectly now what these words meant; the prophecy was known to all who listened to the Scriptures read each week in their synagogues. Hearing this voice, they were nonetheless seized with a sudden fear, and fell upon the ground; but Jesus, going to them, touched them, and bade them rise. They immediately did so, and saw no one but Jesus standing there in His ordinary state. This vision happened during the night. As they went down the mountain early the next morning, Jesus forbade them to tell anyone what they had seen, before He had risen from the dead.

Reflection:
From the contemplation of this glorious mystery we ought to conceive a true idea of future happiness. If this idea enters our souls, we will think nothing of the difficulties or labors we meet with here, but will regard with great indifference all the goods and evils of this life, provided we obtain our portion in the kingdom of God’s glory.
Source: Little Pictorial Lives of the Saints, a compilation based on Butler’s Lives of the Saints and other sources by John Gilmary Shea (Benziger Brothers: New York, 1894).

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Raphael's famous masterpiece adorned today's meditation.

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When we got to the lodging, I found that there was in the place a very great servant of God, a Dominican friar, who had heard my confessions while I was at St Joseph's. As in my account of that foundation I have spoken much of his goodness, I will hear only say his name, the Master Fray Domingo Bañez. He is very learned and wise, and I always took his advice. And to his thinking this was not so difficult a work as others that I had had to do: for the more anyone knows of God, the more easily he does God's work: and because he knew how gracious God had been to me in certain matters, and from what he had seen in the foundation of St Joseph's, it all seemed to him quite possible. It gave me great encouragement when I saw him; for I felt sure that with the help of his advice all would go well. Well, when he came, I told him in great secrecy what was going on: and he thought we could speedily come to terms with the Augustinians. But to me any delay was distressing because I did not know what to do with so many nuns. All who were in our lodging son heard everything: and so we all spent an anxious night.

Early in the morning the Prior of the Order, Fray Antonio, arrived, and said that the house which he had agreed to purchase would do for us, and had an entrance which we could turn into a little chapel with the help of some hangings. We determined to go there: to me at least it seemed the best thing: for the shorter the time the better, as we were out of our own convents; also, having learned my lesson in the first foundation, I feared some opposition. So my plan was that before any one got wind of it we should already have taken possession; so me determined to do it at once. The Master Fahter Fray Domingo agreed with us.

We arrived at Medina del Campo on the Vigil of the Assumption at midnight. We alighted at St Anne's so as not to make any noise, and went on foot to the house. It was just the time when the bulls which were to fight next day were being driven to the enclosure, and it was a great mercy that some of them did not toss us. As for us, our minds were so taken up that I never thought of such a thing; but the Lord, Who is always mindful of those who are desiring - as I certainly was - to serve Him, kept us safe.

We arrived at the house and went into the patio. The walls looked to me very ruinous. There was a good deal of earth to be shovelled out, it had an open roof, and the walls were unplastered. The night was short, and we had only brought with us a few hangings, I think three, which were not nearly enough to cover the length of the entrance: and I did not know what to do, for I saw it was not fit to set an altar there. It pleased the Lord - for He desired that it should be done at once - that the lady's steward had in his house a great deal of tapestry of hers, and some blue damask bed-hangings: and she had told him to give us anything we wanted; for she was very good. When I saw such good garniture, I gave praise to the Lord, and so did the others. We did not know what to do for nails, nor could we buy them at that hour; but we hunted in the walls, and at last with a dood deal of trouble we found plenty. Some put up the hangings: we nuns cleaned the floor; and we worked with such a will that when morning dawned the altar was set up, and the little bell in a passage; and mass was said at once. This sufficed to take possession: but as at that time we did know this, we also had the Blessed Sacrament reserved. We nuns saw mass through the chinks of a door opposite; for there was nowhere else for us to be.

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Meditations on the fragments of Chapter 3 of the 'Book of Foundations of Houses of Reformed Carmelites made by St Teresa', will help us to ponder on the greatness of work she made solely for the glory of God and her beloved Order.

How the Convent of St Joseph at Medina del Campo came to be planned

Well, when I was thinking anxiously over all these things, it occurred to me to seek the help of the Fathers of the Company of Jesus, who were in high esteem at Medina. As I have said in the account of the first foundation, these Fathers had guided my soul many years: and I always helf them in special reverence for the great good which they did me. I wrote what our Father General had enjoined on me to the Rector there, who happened to be the one who had heard my confession for many years; as I have said, although I did not give his name; it was Baltasar Alvarez, who is now Provincial. He and the others said they would do what they could in the matter: and they made great efforts to obtain the leave of the townspeople and of the Bishop - for it is always difficult to get leave to establish a house founded without endowment: and so the business took some days to arrange.

To see to this there went a priest, Julian of Avila, a great servant of God, singularly detached from the world and much given to prayer. He was chaplain of the convent in which I was living, and God had given him the same desires that He had given me; and so he has been a great help to me, as will presently be seen. Well, though I now possessed the licence, I had no house nor a penny to buy one, nor any securities on which to get credit. If the Lord did not give it, how could a pilgrim like me possess it? The Lord ordained that a very excellent girl for whom there had not been room at St Joseph's, hearing that another house was to be established, came and asked me to take her in there. She had some money, very little, not enough to buy a house, but enough to rent one, and to help with the expense of the journey. So we looked out for a hired house. With no more than this to depend upon, we set out from Avila, two nuns from St Joseph's and I, and four from the Incarnation, the convent of the mitigated Rule, where I lived before St Joseph's was founded. Our chaplain, Father Julian of Avila, was with us.

When it was known in the town, there was a great deal of talk. Some said I was mad; others would wait to see the end of this nonsense. To the Bishop, as I was afterwards told, it seemed great folly, although at the time he did not let me know this, because, having a great affection for me, he did not like to hamper me or cause me pain. My friends gave me their opinion roundly; but I attached little weight to it; because to me that which they thought hazardous seemed so easy that I could not persuade myself that it could fail to turn out well.

When we left Avila I had already written to a Father of our Order, Fray Antonio de Heredia, to buy me a house. He was at that time Prior of St Anne's, a monastery of monks of our Order at Medina. He opened negotiations with a lady who was much attached to him, who had a house. Its walls were in a ruinous state, all but those of one apartment; but it was in a very good situation. She was so kind as to promise to sell it without demanding security for the payment, on the strength of his word alone: for we could not have given any security. The Lord ordered all this for us: and so they made the agreement. The walls of the house were in such a ruinous state that we had to hire another until it was repaired, for there was a great deal to be done to it.

Then at the end of our first day's journey, it was already dark, and we were tired because of our bad equipage. As we were nearing the town by way of Arévalo, there came out to meet us a friend of ours, an ecclesiastic, who had got rooms for us in the house of some devout women: and he told us privately that we should not get our house, because it was near a monastery of Augustinians, and they would resist our taking possession, and there would certainly have to be a law suit. O, válame Dios! when Thou, O Lord, art pleased to give courage, how little does any opposition avail! Rather it seemed to encourage me, because I felt that if the devil was already beginning to make a disturbance, it must be because this convent would be to the Lord's service. Anyhow I asked him to say nothing, in order not to disturb my companions, especially the two from the Incarnation; for the others would have gone through any troubles for my sake. One of these two was sub-prioress there, and the Sisters did all they could to stop her. Both of them were of good family, and they came against their relations' wish, for all the Sisters thought it absurd; with ample reason, as I afterwards saw. For when it is the Lord's will that I should found one of these houses, nothing seems able to get into my head which seems to me sufficient to make me give it up, until I have actually done it. Afterwards the difficulties present themselves to us all at once, as will presently be seen.

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Twelve Sunday after Pentecost - Instructions on the love of neighbour

The Introit of the Mass is the prayer of a troubled soul, entreating God for assistance against its enemies:

INTROIT
Incline unto my aid, O God: O Lord, make haste to help me: let my enemies be confounded and ashamed, who seek my soul. Let them be turned backward and blush for shame, who desire evils to me. (Ps 119) Glory etc.

COLLECT
Almighty and merciful God, of whose gift it cometh that the faithful do Thee homage with due and laudable service: grant, we beseech Thee, that we may run without stumbling to the attainment of Thy promises. Through etc.



EPISTLE (2 Cor 3:4-9)
Brethren, such confidence we have through Christ towards God: not that we are sufficient to think any thing of ourselves, as of ourselves; but our sufficiency is from God, who also hath made us fit ministers of the New Testament, not in the letter, but in the spirit: for the letter killeth: but the spirit quickeneth. Now if the ministration of death, engraven with letters upon stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, which is made void: how shall not the ministration of the Spirit be rather in glory? For if the ministration of condemnation be glory, much more the ministration of justice aboundeth in glory.

EXPLANATION
St. Paul speaks in the epistle, from which this extract is taken, of the conversion of the Corinthians, which he accomplished not by his own ability, but with the help of God, who made him a minister of the New Testament, a teacher of the true religion of Christ. The New Testament by the grace of the Holy Ghost recalls the sinner from the death of sin, reconciles him to God, and thus enlivens and makes him pleasing to God; whereas the letter of the Old Law, which contains more eternal ceremonies and fewer commandments, changes not the man, but rather destroys him, that is, threatens with death the transgressor of the law instead of freeing him from sin and reconciling him to God, thus permitting him to die the eternal death. St. Paul preached the true religion of Christ, which vivifies, justifies, and sanctifies man. If the ministry of Moses was so glorified by God, that his countenance shone, when he returned from Mount Sinai, where God gave him the law, how much more dignified and glorious must be the ministry of the New Law. Learn from this to esteem the office of preaching, and be humble like St. Paul, who trusted not in himself but in God, to whom he ascribed all honor.

GOSPEL (Luke 10: 23-37)
At that time, Jesus said to his disciples: Blessed are the eyes that see the things which you see. For I say to you that many prophets and kings have desired to see the things that you see, and have not seen them; and to hear the things that you hear, and have not heard them. And behold a certain lawyer stood up, tempting him, and saying: Master, what must I do to possess eternal life? But he said to him: What is written in the law? how readest thou? He answering, said: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. And he said to him: Thou hast answered rightly: this do, and thou shalt live. But he, willing to justify himself, said to Jesus: And who is my neighbor? And Jesus answering, said: A certain man went down from Jerusalem to Jericho, and fell among robbers, who also stripped him, and having wounded him, went away; leaving him half dead. And it chanced that a certain priest went down the same way, and seeing him, passed by. In like manner also a Levite, when he was near the place and saw him, passed by. But a certain Samaritan, being on his journey, came near him: and seeing him, was moved with compassion. And going up to him, bound up his wounds, pouring in oil and wine; and setting him upon his own beast, brought him to an inn, and took care of him: and the next day he took out two pence, and gave to the host, and said: Take care of him, and whatsoever, thou shalt spend over and above, I, at my return, will repay thee. Which of these three, in thy opinion, was neighbor to him that fell among robbers? But he said: He that showed mercy to him. And Jesus said to him: Go, and do thou in like manner.

Why does Christ call His disciples blessed?
Because they had the happiness which so many patriarchs and prophets had desired in vain, namely: of seeing Him and hearing His teaching. Though we have not the happiness to see Jesus and hear Him, nevertheless we are not less blessed than the apostles, since Christ pronounces those blessed who do not see and yet believe. (John 20:29)

What, besides faith, is necessary for salvation?
That we love God and our neighbor, for in these two commandments consists the whole law (Matt 22:40).

Who is our neighbor?
Every man, be he an acquaintance or a stranger, poor or rich, of our faith or of another; for the Samaritan did not ask the one who had fallen among robbers: Who and whence are you? but considered him his neighbor, and proved himself as such by his prompt assistance.

How should we love our neighbor?
As we love ourselves, that is, we should wish him everything good, and when in necessity do to him as we would wish others to do to us, and, on the contrary, not wish nor do to him anything that we do not wish to be done to ourselves. In this way the Samaritan loved his neighbor, and in this he was far superior to the priest and the Levite.

How can we especially practice love for our neighbor?
By the spiritual and corporal works of mercy. Besides which we must rejoice at the spiritual and corporal graces of our neighbor, which God communicates to him; we must grieve for his misfortunes, and, according to the example of St. Paul (1 Cor 1: 4), have compassion for him; we must bear with the faults of our neighbor, as St. Paul again admonishes us: Bear ye one another's burdens, and so you shall fulfil the law of Christ (Gal 6: 2).

Why should we love our neighbor?
We should love him because God commands it; but there are also other reasons which should induce us to do so. We are not only according to nature brothers and sisters in Adam, but also according to grace, in Christ, and we would have to be ashamed before animals, if we would allow ourselves to be surpassed in the love which they bear one to another (Ecclus 13:19), all our neighbors are the image and likeness of God, bought by the blood of Jesus, and are adopted children, called to heaven, as we are; the example of Christ, who loved us, when we were yet His enemies (Rom 5:10), and gave Himself for us unto death, ought to incite us to love them. But can we be His disciples, if we do not follow Him, and if we do not bear in us the mark of His disciples, i. e. the love of our neighbor? (John 13: 35). Finally, the necessity of the love for our neighbor ought to compel us, as it were, to it; for without it, we cannot be saved. He that loveth not, says St. John, abideth in death (1 John 3:14) and he that loveth not his brother, whom he seeth, how can he love God whom he seeth not? (1 John 4:20) because he transgresses one of the greatest commandments of God, and does not fulfil the law (Rom 8:10).

What is necessary to make the love of our neighbor meritorious?
It must tend to God, that is, we must love our neighbor only in and for God, because God commands it, and it is pleasing to Him. For to love our neighbor on account of a natural inclination, or self-interest, or some other still less honorable reason, is only a natural, animal love, in no wise different from the love of the heathens; for the heathens also love and salute those who love and salute them in turn (Matt 5:46).

PETITION.
O my God, Father of mercy! give me a loving and compassionate heart, which will continually impel me to do good to my neighbor for Thy sake, so that I may merit the same from Thy mercy.

What is understood from this day's gospel in a higher and more spiritual sense?
According to the interpretation of the Fathers, our father Adam, and hence the whole human race is to be understood by the one who had fallen among robbers. The human race, which through the disobedience of Adam fell into the power of Satan and his angels, was robbed of original justice and the grace of God, and moreover, was wounded and weakened in all the powers of the soul by evil concupiscence. The priest and The Levite who represent the Old Law, would not and could not repair this misfortune; but Christ, the true Samaritan, embraced the interests of the wounded man, inasmuch as He poured the oil of His grace, and the wine of His blood into the wounds of man's soul, and thus healed him, and inasmuch as He led him by baptism into the inn of His Church, and there entrusted him to His priests for further care and nursing. Thank Christ, the good Samaritan, for this great love and care for you, and endeavor to make good use of His blessings by your cooperation.

These invaluable instructions on charity toward neighbour are at the heart of Christianity and Catholic Mysticism - how beautiful is Catholic Religion - the only true Religion, given to us by God Himself. May His Name be blessed forever.

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Saturday - Day of Our Lady

The Purification

I did not need purification, like other women, because my Son who was born of me made me clean. Nor did I contract the least stain, who bore my most pure Son without any stain. Nevertheless, the law and the prophecies might be fulfilled, I chose to live according to the law. Nor did I live like wordly parents, but humbly conversed with the humble. Nor did I wish to show anything extraordinary in me, but loved whatever was humble. On that day as today was my pain increased. For though, by divine inspiration, I knew that my Son was to suffer, yet this grief pierced my heart more keenly at Simeon's words, when he said that a sword should pierce my soul, and that my Son should be set for a sigh to be contradicted. And until I was assumed in body and soul to Heaven, this grief never left my heart, although it was tempered by the consolation of the spirit of God. I also wish you to know that from that day my grief was sixfold. The first was in my knowledge: for every time that I looked upon my Son, wrapped Him in His swaddling clothes, or gazed upon His hands and feet, so often was my soul swallowed up, as it were, by fresh grief, for I thought how He was to be crucified. In the second place, there was pain in my hearing: for as often as I heard the opprobriums heaped on my Son, the falsehood uttered against Him, the snares laid upon Him, my soul was so afflicted that I could scarcely contain myself; but by the power of God, my grief knew bounds and respect, so that no impatience or levity was seen in me. In the third place, I suffered by sight: for when I beheld my Son bound and scourged, and suspended on the cross, I fell, as it were, lifeless; but recovering myself, I stood mourning and suffering patiently, that neither my enemies nor any other beheld anything but gravity in me. My fourth suffering was in the touch: for I with others took my Son down from the cross, wrapped Him up, and laid Him in the tomb; and thus my grief increased, so that my hands and feet had scarce strength to bear me. Oh, how gladly would I then have been laid beside my Son! Fifthly, I suffered by a vehement desire of joining my Son after he ascended to Heaven, because the long delay which I had in this world, after His Ascension, increased my grief. Sixthly, I suffered from the tribulations of the Apostles and friends of God, ever feeling and grieving: fearing that they might yield to temptations and tribulations, grieving because my Son's words were everywhere contradicted. but through the grace of God persevered in me, and my will always conformed to the will of God, yet my grief was constantly mingled with consolation, till I was assumed, body and soul, to my Son in Heaven. Let not, then, this grief leave my heart, for without tribulation few would reach heaven (Lib.6, ch.57).

Picture of Our Lady was taken in the chapel of Marist Sisters Monastery in Nympsfield, Glos. UK

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Eleven Martyrs of Novogrodek

The Sisters of the Holy Family of Nazareth arrived in Novogrodek in 1929 at the behest of Bishop Zygmunt Lozinski. The Sisters became an integral part of the life of the town. During the Nazi and Soviet occupation of Poland, the Sisters invested great effort in preparing for the religious services - for the residents of the town, liturgical prayer became a beacon of hope amid the hopelessness of the occupation.

The Nazi terror in Novogrodek began with the 1942 extermination of the Jews, and was followed by a surge in Polish arrests, then the slaughter of 60 people, including two priests. This situation was repeated on 18 July 1943, when more than 120 people were arrested and slated for execution.

The Sisters unanimously expressed their desire to offer their lives in sacrifice for the imprisoned. Sister Maria Stella shared the Sisters' decision with their chaplain Father Zienkiewicz and rector, saying, "My God, if sacrifice of life is needed, accept it from us and spare those who have families. We are even praying for this intention." Almost immediately, the plans for the prisoners were changed - they were deported to work camps in Germany, and some of them were even released. When the life of Father Zienkiewicz was threatened, the Sisters renewed their offer, saying, "There is a greater need for a priest on this earth than for us. We pray that God will take us in his place, if sacrifice of life is needed."

Martyrdom
Without warning or provocation, on 31 July 1943, eleven of the sisters were imprisoned, loaded into a van and driven beyond the town limits. The eleven nuns were killed on 1 August 1943 in the woods 3 miles beyond Novogrodek, and buried in a common grave. After the execution, Sister M. Malgorzata Banas, the community's sole surviving member, located the place of the martyrdom, and remained the guardian of their common grave until her own death in 1966. The Church of the Transfiguration, known as Biala Fara, or "White Church", now contains the relics of the eleven martyrs.

Martyrs
The eleven martyrs are listed below, along with their birth names and years of birth.

1. Sister M. Stella, Superior (Adela Mardosewicz), born 1888
2. Sister M. Imelda (Jadwiga Karolina Żak), b. 1892
3. Sister M. Rajmunda (Anna Kokołowicz), b. 1892
4. Sister M. Daniela (Eleonora Aniela Jóźwik), b. 1895
5. Sister M. Kanuta (Józefa Chrobot), b. 1896
6. Sister M. Gwidona (Helena Cierpka), b. 1900
7. Sister M. Sergia (Julia Rapiej), b. 1900
8. Sister M. Kanizja (Eugenia Mackiewicz), b. 1904
9. Sister M. Felicyta (Paulina Borowik), b. 1905
10. Sister M. Heliodora (Leokadia Matuszewska), b. 1906
11. Sister M. Boromea (Weronika Narmontowicz), b. 1916

Beatification
On 18 September 1991, the canonization process for the eleven nuns was officially opened and, on 28 June 1999, the Zenit News Agency announced that Pope John Paul II had confirmed that they were martyrs. Pope John Paul II beatified them with a group of thirty-three others on Sunday, 5 March 2000. Feast day - 1st August

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Jesuit's Churches in Rome - Il Gesu and St Ignatius of Loyola

I visited Rome during first week after Easter 2007. The main purpose was devotional pilgrimage to the seven major and minor Basilicas, as recommended by St Philip Neri. The major Basilicas are as follows: San Giovanni in Lateran, San Pietro in Vatican, San Paolo fuori le mur, Santa Maria Maggiore, whereas three minor basilicas: San Lorenzo fuori le mura, Santa Croce in Gerusalemme and Santuario della Madonna del Divino Amore. The last of these was added by Pope John Paul II for the Great Jubilee of 2000, replacing San Sebastiano fuori le mura. Planning my little pilgrimage, I was determined to visit two Jesuit Churches, Il Gesu and St Ignatius of Loyola, as St Ignatius is my Patron Saint. Below is the little movie I compiled from pictures I have taken, but I also included several pictures from the web. The movie starts with Il Gesu (The Church of the Holy Name of Jesus) which is the Jesuit Mother Church. It is built on the very place St. Ignatius chose for his headquarters shortly after he founded the Society of Jesus in 1540. In the same time, Pope Paul III presented new formed Religious Order with a small neighborhood chapel, Santa Maria della Strada (Our Lady of the Wayside), which soon proved too small for quickly expanding Society. It took over 40 years, three foundation-stone ceremonies, and six architects (Nanni di Baccio Bigio, Michelangelo, Vignola, Giacomo della Porta, and Jesuits Giovanni Tristano and Giovanni de Rosis), before Il Gesù was consecrated in 1584. However, it did not happen during St Ignatius lifetime. The plan of Il Gesù became the model for Jesuit churches throughout the world. The Church stands in the heart of downtown Rome, for St. Ignatius placed a great deal of emphasis on the location of the Society's churches. He always built his headquarters in urban centers, where the Jesuits could easily carry out their preaching, teaching and social ministries. II Gesu's façade was designed by Giacomo delta Porta and was in absolute agreement with St Ignatius' idea of the Church façade as a gateway through which the Jesuits emerge for their apostolic activities in the city and in the world, and through which the city is drawn into the sacramental life of the church. It stands, carefully oriented to the surrounding streets and piazza, as a great portal inviting the passerby to enter (picture 2). The Church interior is the nave forming a huge hall, a shallow apse with the altar moved up front, and side chapels blocked off as separate entities (so that all attention is riveted to the altar)(picture 3-5). The significance of Jesuit architecture was not its novelty, but its functionalism. The interior accentuates the two great functions of a Jesuit church: its large central nave with the laterally placed pulpit serves as a great auditorium for preaching, and the highly visible and prominent altar serves as a prominent stage for the celebration of the Real Presence in the Eucharist. Il Gesù's decorations are largely Baroque, dating from the late 17th century. With Baroque decorations, Jesuit churches appeal to the heart as well as the head, providing splendid stage sets for celebration of the Mass. Giovanni Battista Gaulli, known as "Il Baciccia," painted most of Il Gesù's beautiful ceiling frescoes between 1672-1685. The vault fresco, representing 'The Glory of the Holy Name of Jesus,' seems to open up a hole in the ceiling, through which heavenly light pours onto downwards-cascading colossal figures and into the nave and altar. Thus the Jesuit church becomes not only a gateway to and from the world, but a window into paradise (pictures 6-10).



The lateral chapels, which are separated from the nave and each surrounded by lovely candlelit balustrades, are serene little corners attracting faithful devotees. One of these chapels is dedicated to St. Ignatius and his tomb is situated under the altar (pictures 11-13). The Chapel is the example of Baroque magnificence, with lapis lazuli, alabaster, semi-precious stones, all kinds of colored marbles, gilded bronze, and silver plate. It took more than 100 artists, under the direction of Andrea Pozzo to accomplish this magnificent artistic effects. St Ignatius' original solid silver statue (picture 16) was carted off and melted down by Napoleon's French in 1798. Directly across from St. Ignatius' chapel is that of the first Jesuit missionary saint, Francis Xavier, designed by Pietro da Cortona (1596-1669) and Carlo Maratta (1625-1713). A plaque tells us that the saint's arm, "which blessed so many converts in far away lands," now resides in the silver and lapis reliquary above the altar (pictures 14,15). Two more lateral Chapels are of great devotional significance and are dedicated to the Holy Trinity (picture 17) and Sacred Heart of Jesus (picture 18). To the left of St Ignatius' Chapel is situated little chapel of the Madonna della Strada, which hosts an image from the façade of Ignatius' first church (pictures 19-21). At the back of the Church we can venerate Cross lying on the floor with Jesus just nailed on it, the Cross is of natural size (picture 22).

Now we move to St Ignatius Church located very close to Il Gesu.
The Church of St. Ignatius was constructed half a century later than Il Gesù. It is entirely Baroque in style, and can be said to represent the Jesuits' triumphant phase, and that of the Counter Reformation. This was originally part of the Roman College, one of the Society's earliest and finest educational institutions. Founded in 1551 as a "school of grammar, humanities, and Christian doctrine, free of charge," the Roman College embodied St. Ignatius' conviction that "all the good of Christianity and the world depends on the good education of the young" (as his spokesman wrote to Philip II of Spain in 1556). By the early seventeenth century, the Roman College's original chapel had become too small for its bustling 2,000 students. Gregory XV Ludovisi, who was a Roman College alumnus and had canonized Ignatius in 1622, nudged his nephew Cardinal Ludovico Ludovisi into funding a new church. Work of architectural design was entrusted to the College's own mathematics professor, Orazio Grassi, and the church was opened in 1651. As mentioned above, the Church of St. Ignatius originally formed part of the large and complicated complex of the Roman College. It now faces on to one of Rome's most unique (rococo) and lovely piazzas. Its tripartite façade is very similar to that of Il Gesù, which, as we have said, provided the model for many Jesuit churches worldwide (picture 23). St Ignatius interior presents with huge nave and side pulpit (picture 24). Much of the transept ceiling painting was done by young art students at the Roman College, under the guidance of their professor, Brother Andrea Pozzo. We can identify portraits the students did of each other and of their relatives. The final important characteristic of St. Ignazio is that it is a superb example of Baroque illusionism. When money ran out before a dome could be built, the clever Jesuit artist Andrea Pozzo (1681-1701) painted a fake dome over the altar. The trompe d' oeil perspective is the biggest joke in Rome (the uninitiated standing underneath never guess that the ceiling is really flat) (pictures 25)
The fresco shows St. Ignatius in Glory and his Apostolate in the World and has four monumental women, appropriately dressed to represent the four continents which were being converted by Jesuit missionary activity at that time. This triumphant burst of emotion and color seems a fitting tribute to Jesuit successes and the victorious Catholic Revival, one century after Ignatius' first church was opened for worship (pictures 26,27). One of the chapels close to main altar is dedicated to Pope Gregory XV who canonized St Ignatius, was alumni of Roman College and took care of securing funds for building of the Church (picture 28). In two side chapels, two of the Jesuits' most beloved young saints are buried, St. Aloysius Gonzaga [1568-91], who refused the honor of becoming a Spanish prince to study at the Roman College, entered the Jesuit order, and died at the age of 23, after ministering in Rome's plague hospitals; and St. John Berchmans [d. 1621], a young student at the Roman College, who died here at 22 years of age. The elaborate Baroque tombs of these appealing Saints face each other from both sides of the transept (pictures 29,30) The Church also contains relics of great Jesuit Cardinal St Robert Bellarmine (picture 31).




text adopted from In Italy online

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Feast of St Ignatius of Loyola

Inigo de Loyola was born in 1491 in Azpeitia in the Basque province of Guipuzcoa in northern Spain. He was the youngest of thirteen children. At the age of sixteen years he was sent to serve as a page to Juan Velazquez, the treasurer of the kingdom of Castile. As a member of the Velazquez household, he was frequently at court and developed a taste for all it presented, especially the ladies. He was much addicted to gambling, very contentious, and not above engaging in swordplay on occasion. For a number of years he went about in the dress of a fighting man, wearing a coat of mail and breastplate, and carrying a sword and other sorts of arms. Eventually he found himself at the age of 30 in May of 1521 as an officer defending the fortress of the town of Pamplona against the French, who claimed the territory as their own against Spain. The Spaniards were terribly outnumbered and the commander of the Spanish forces wanted to surrender, but Ignatius convinced him to fight on for the honor of Spain, if not for victory. During the battle a cannon ball struck Ignatius, wounding one leg and breaking the other. Because they admired his courage, the French soldiers carried him back to recuperate at his home, the castle of Loyola, rather than to prison. His leg was set but did not heal, so it was necessary to break it again and reset it, all without anesthesia. Although he was told to prepare for death, on the fest of Saints Peter and Paul (June 29) he took an unexpected turn for the better. The leg healed, but he was left with one leg shorter than the other. For the rest of his life he walked with a limp.

Conversion of St. Ignatius
During the long weeks of his recuperation, he was extremely bored and asked for some romance novels to pass the time. Luckily there were none in the castle of Loyola, but there was a copy of the life of Christ and a book on the saints. Desperate, Ignatius began to read them. The more he read, the more he considered the exploits of the saints worth imitating. However, at the same time, he continued to have daydreams of fame and glory, along with fantasies of winning the love of a certain noble lady of the court. The identity of this lady has never been discovered but she seems to have been of royal blood. He noticed, however, that after reading and thinking of the saints and Christ he was at peace and satisfied. Yet when he finished his long daydreams of his noble lady, he would feel restless and unsatisfied. Not only was this experience the beginning of his conversion, it was also the beginning of spiritual discernment, or discernment of spirits, which is associated with Ignatius and described in his Spiritual Exercises. The Exercises recognize that not only the intellect but also the emotions and feelings can help us to come to a knowledge of the action of the Spirit in our lives. Eventually, completely converted from his old desires and plans of romance and worldly conquests, and recovered from his wounds enough to travel, he left the castle in March of 1522. He had decided that he wanted to go to Jerusalem to live where our Lord had spent his life on earth. As a first step he began his journey to Barcelona. He first proceeded to the Benedictine shrine of Our Lady of Montserrat, made a general confession, and knelt all night in vigil before Our Lady's altar, following the rites of chivalry. He left his sword and knife at the altar, went out and gave away all his fine clothes to a poor man, and dressed himself in rough clothes with sandals and a staff.

The Experience of Manresa
He continued towards Barcelona but stopped along the river Cardoner at a town called Manresa. He stayed in a cave outside the town, intending to linger only a few days, but he remained for ten months. He spent hours each day in prayer and also worked in a hospice. It was while here that the ideas for what are now known as the Spiritual Exercises began to take shape. It was also on the banks of this river that he had a vision which is regarded as the most significant in his life. The vision was more of an enlightenment, about which he later said that he learned more on that one occasion that he did in the rest of his life. Ignatius never revealed exactly what the vision was, but it seems to have been an encounter with God as He really is so that all creation was seen in a new light and acquired a new meaning and relevance, and experience that enabled Ignatius to find God in all things. This grace, finding God in all things, is one of the central characteristics of Jesuit spirituality. Ignatius himself never wrote in the rules of the Jesuits that there should be any fixed time for prayer. Actually, by finding God in all things, all times are times of prayer. He did not, of course, exclude formal prayer, but he differed from other founders regarding the imposition of definite times or duration of prayer. One of the reasons some opposed the formation of the Society of Jesus was that Ignatius proposed doing away with the chanting of the Divine Office in choir. This was a radical departure from custom, because until this time, every religious order was held to the recitation of the office in common. For Ignatius, such recitation meant that the type of activity envisioned for the Society would be hindered. He finally arrived at Barcelona, took a boat to Italy, and ended up in Rome where he met Pope Adrian VI and requested permission to make a pilgrimage to the Holy Land. Once he arrived in the Holy Land he wanted to remain, but was told by the Franciscan superior who had authority over Catholics there that the situation was too dangerous. (At the time, the Turks were the rulers of the Holy Land.) The superior ordered Ignatius to leave. He refused, but when threatened with excommunication, he obediently departed.

The Return to School
By now he was 33 years old and determined to study for the priesthood. However, he was ignorant of Latin, a necessary preliminary to university studies in those days. So he started back to school studying Latin grammar with young boys in a school in Barcelona. After two years he moved on to the University of Alcala. There his zeal got him in trouble, a problem that continued throughout his life. He would gather students and adults to explain the Gospels to them and teach them how to pray. His efforts attracted the attention of the Inquisition and he was thrown into jail for 42 days. When he was released he was told to avoid teaching others. (In the eyes of Inquisitors, anyone who was teaching and was not ordained was suspect.) Because he could not live without helping souls, Ignatius moved on to the University of Salamanca. There, within two weeks, the Dominicans had thrown him back into prison again. Though they could find no heresy in what he taught, he was told that he could only teach children and then only simple religious truths. Once more he took to the road, this time for Paris. At the University of Paris he began school again, studying Latin grammar and literature, philosophy, and theology. It was also in Paris that he began sharing a room with Francis Xavier and Peter Faber. He greatly influenced a few other fellow students directing them all at one time or another in what we now call the Spiritual Exercises. Eventually six of them plus Ignatius decided to take vows of chastity and poverty and to go to the Holy Land. If going to the Holy Land became impossible, they would go to Rome and place themselves at the disposal of the Pope for whatever he would want them to do. They did not think of doing this as a religious order or congregation, but as individual priests. For a year they waited, however no ship was able to take them to the Holy Land because of the conflict between the Christians and Muslims. It was during this time of waiting that Ignatius was ordained a priest, but he did not say Mass for another year. It is thought that he wanted to say his first Mass in Jerusalem in the land where Jesus himself had lived.

The Company of Jesus
Ignatius, along with two of his companions, Peter Faber and James Lainez, decided to go to Rome and place themselves at the disposal of the Pope. It was a few miles outside of the city that Ignatius had the second most significant of his mystical experiences. At a chapel at La Storta where they had stopped to pray, God the Father told Ignatius, "I will be favorable to you in Rome" and that he would place him (Ignatius) with His Son. Ignatius did not know what this experience meant, for it could mean persecution as well as success since Jesus experienced both. When they met with the Pope, he very happily put them to work teaching scripture and theology and preaching. It was here on Christmas morning, 1538, that Ignatius celebrated his first Mass at the church of St. Mary Major in the Chapel of the Manger. It was thought this chapel had the actual manger of Bethlehem, so, if Ignatius was not going to be able to say his first Mass at Jesus' birthplace in the Holy Land, then this would be the best substitute. During the Lent of 1539, Ignatius asked all of his companions to come to Rome to discuss their future. They had never thought of founding a religious order, but now that going to Jerusalem was out, they had to think about their future--whether they would spend it together. After many weeks of prayer and discussion, they decided to form a community, with the Pope's approval, in which they would vow obedience to a superior general who would hold office for life. They would place themselves at the disposal of the Holy Father to travel wherever he should wish to send them for whatever duties. A vow to this effect was added to the ordinary vows of poverty, chastity and obedience. Formal approval of this new order was given by Pope Paul III the following year on September 27, 1540. Since they had referred to themselves as the Company of Jesus (in Latin Societas Jesu), in English their order became known as the Society of Jesus. Ignatius was elected on the first ballot of the group to be the superior, but he begged them to reconsider, pray and vote again a few days later. The second ballot came out as the first, unanimous for Ignatius, except for his own vote. He was still reluctant to accept, but his Franciscan confessor told him it was God's will, so he acquiesced. On the Friday of Easter week, April 22, 1541, at the Church of St. Paul Outside-the-Walls, the friends pronounced their vows in the newly formed Order.

The Years As Superior General
Ignatius, whose love it was to be actively involved in teaching catechism to children, directing adults in the Spiritual Exercises, and working among the poor and in hospitals, would for the most part sacrifice this love for the next fifteen years. From his election as superior general until his death he would work out of two small rooms, his bedroom and next to it his office, directing this new society throughout the world. He would spend years composing the Constitutions of the Society and would write thousands of letters to all corners of the globe to his fellow Jesuits dealing with the affairs of the Society and to lay men and women directing them in the spiritual life. From his tiny quarters in Rome he would live to see in his lifetime the Society of Jesus grow from eight to a thousand members. The Jesuits would found colleges and houses all over Europe and as far away as Brazil and Japan. Some of the original companions were to become the Pope's theologians at the Council of Trent, an event which played an important role in the Catholic Counter Reformation.

The Jesuits and Schools
Perhaps the work of the Society of Jesus begun by Ignatius that is best known is that of education. It is interesting that he had no intention of including teaching among the Jesuits' works at the beginning. As already mentioned, the purpose of the first members was to be at the disposal of the Pope to go where they would be most needed. Before 1548 Ignatius had opened schools in Italy, Portugal, the Netherlands, Spain, Germany, and India. These schools, however, were intended primarily for the education of the new young Jesuit recruits. Ten such colleges built within six years indicated the rapid growth of the Jesuits. But in 1548 at the request of the magistrates of Messina in Sicily, Ignatius sent five men to open a school for lay as well as Jesuit students. It soon became clear by requests from rulers, bishops and cities for schools that this work was truly one of the most effective ways to correct ignorance and corruption among the clergy and the faithful, to stem the decline of the Church in the face of the Reformation, and to fulfill the motto of the Society of Jesus, "Ad Maiorem Dei Gloriam,"--to the greater glory of God. This was clearly in keeping with one of Ignatius' first principles in choosing apostolates: all other things being equal, choose those apostolates that will influence those who have the most influence on others. Maybe the best expression of this idea was in a letter he wrote about the founding of colleges in December of 1551: From among those who are now merely students, in time some will depart to play diverse roles--one to preach and carry on the care of souls, another to government of the land and the administration of justice, and others to other callings. Finally, since young boys become grown men, their good education in life and doctrine will be beneficial to many others, with the fruit expanding more widely every day. From then on, Ignatius helped to establish Jesuit schools and universities all over Europe and the world.

Ignatius the Person
It is probably true that the picture of Ignatius that most people have is that of a soldier: stern, iron-willed, practical, showing little emotion -- not a very attractive or warm personality. Yet if this picture is exact, it is hard to see how he could have had such a strong influence on those who knew him. Luis Goncalves de Camara, one of his closest associates wrote: He (Ignatius) was always rather inclined toward love; moreover, he seemed all love, and because of that he was universally loved by all. There was no one in the Society who did not have much great love for him and did not consider himself much loved by him. We regard a number of saints as great mystics but never think of Ignatius as one of them. We have recounted a few of the many visions and mystical experiences in his life. His holiness, however, did not consist in such, but in the great love that directed his life to do everything A.M.D.G., for the greater glory of God.

Last Illness
Ever since his student days in Paris, Ignatius had suffered from stomach ailments and they became increasingly troublesome in Rome. In the summer of 1556 his health grew worse, but his physician thought he would survive this summer as he had done others. Ignatius, however, thought that the end was near. On the afternoon of July 30th he asked Polanco, his secretary, to go and get the Pope's blessing for him, suggesting by this to Polanco that he was dying. Polanco, however, trusted the physician more than Ignatius and told him he had a lot of letters to write and mail that day. He would go for the Pope's blessing the next day. Shortly after midnight Ignatius took a turn for the worse. Polanco rushed off to the Vatican to get the papal blessing, but it was too late. The former worldly courtier and soldier who had turned his gaze to another court and a different type of battle had rendered his soul into the hands of God. Ignatius was beatified on July 27, 1609 and canonized by Pope Gregory XV on March 12, 1622 together with St. Francis Xavier. Ignatius' feast day is celebrated by the universal Church and the Jesuits on July 31, the day he died.

This material is extracted from essay by Rev. Norman O'Neal, S.J., The Life of St Ignatius

For more information on the life of St Ignatius, click for link to read, 1900 illustrated edition - The autobiography of St Ignatius of Loyola, ed. by Joseph o'Conor, SJ. In the preface we read that to fully understand Ignatian spiritual exercises, we should knwo something about the man who wrote them. We discern the Saint's natural disposition, which was the foundation of his spiritual character. We learn of his conversion, his trials, the obstacles in his way, the heroism with which he accomplished his great mission. Wow, it is worth to read!

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ELEVENTH SUNDAY AFTER PENTECOST

At the Introit of the Mass, with the priest, pray to God for brotherly love, and for protection against enemies. Within and without. "God, in His holy place; God, Who maketh men of one mind to dwell in a house, He shall give power and strength to His people. Let God arise, and let His enemies be scattered; and let them that hate Him flee before His face" (Ps 67). Glory be to the Father, etc

Prayer
O almighty and everlasting God, Who in the abundance of Thy mercy dost exceed the desires and deserts of Thy suppliants, pour forth Thy mercy upon us, that Thou mayest forgive what our conscience fears, and grant what our prayer does not presume to ask. Through Jesus Christ our Lord, etc.

EPISTLE
1Cor. 15: 1-10

I make known unto you, brethren, the gospel which I preached to you, which also you have received, and wherein you stand; By which also you are saved, if you hold fast after what manner I preached unto you, unless you have believed in vain. For I delivered unto you first of all, which I also received: how that Christ died for our sins, according to the scriptures: And that he was buried, and that he rose again the third day, according to the scriptures: And that he was seen by Cephas; and after that by the eleven. Then he was seen by more than five hundred brethren at once: of whom many remain until this present, and some are fallen asleep. After that, he was seen by James, then by all the apostles. And last of all, he was seen also by me, as by one born out of due time. For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God. But by the grace of God, I am what I am; and his grace in me hath not been void, but I have laboured more abundantly than all they: yet not I, but the grace of God with me.

Explanation
This epistle teaches us that as the holy apostle Paul was not elated with vanity by the revelations he has received from God, but rather felt himself unworthy of them, ascribing it to God's grace that he was what he was, even so the truly humble man thinks little of himself, is willing to be despised by others, and gives glory to God alone. Such humility is a most difficult lesson to our sensual nature. But are we not sinner, and far greater sinners that St.Paul was? and shall we then esteem ourselves highly? And granting that we have not to reproach ourselves with any great sins, and have even done much good, is it not presumption and robbery to claim for ourselves what belongs to grace? Let us learn, therefore, to be humble, and to count ourselves always unprofitable servants.

Aspiration.
O most humble Saviour, banish from my heart the spirit of pride, and impart to me the most necessary grace of humility. Give me grace to know that, of myself, I can do nothing that is pleasing to Thee, that all my sufficiency for good comes from Thee, and that Thou worketh in us both to will and to accomplish (2 Cor. 3:5; Phil. 2:13).

GOSPEL
Mark 7: 31-37
And again going out of the coasts of Tyre, he came by Sidon to the sea of Galilee, through the midst of the coasts of Decapolis. And they bring to him one deaf and dumb; and they besought him that he would lay his hand upon him. And taking him from the multitude apart, he put his fingers into his ears, and spitting, he touched his tongue: And looking up to heaven, he groaned, and said to him: Ephpheta, which is, Be thou opened. And immediately his ears were opened, and the string of his tongue was loosed, and he spoke right. And he charged them that they should tell no man. But the more he charged them, so much the more a great deal did they publish it. And so much the more did they wonder, saying: He hath done all things well; he hath made both the deaf to hear, and the dumb to speak.

Who among Christians are like the deaf and dumb of this Gospel?
Those who are deaf to the voice of God, and dumb in prayer, in the praise of God in the defence of religion, and of the good name of their neighbour, and in confessing their sins.

Why did Christ take the deaf man aside?
Because he did not seek the praise of men, and at the same time was loath to provoke too soon the hatred of His enemies.

Why did Jesus put His finger into the ears of the deaf and dumb, and spitting, touch his tongue?
To show this unfortunate person by signs that it was He Who freed him from bodily evils, and that the healing power was not the consequence of secretly given remedies, but proceeded immediately from Himself.

Why did Jesus look up to heaven and groan?
1. To show that He acted not as mere man, but that he had received all power from His eternal Father.
2. That he might thereby awaken and animate the deaf and dumb man to confidence in His power and belief in His divine mission. Learn hence to practice the beautiful virtue of compassion for other's sufferings, and to acknowledge that every good gift is from above.

Why did Christ charge them that they should tell no man?
That we might learn not to seek the praise of men for our good deeds. Let us learn to make known the works of God to His glory; for He is continually working before our eyes every day so many wonders, in order that we may praise His benignity and omnipotence.

Aspirations
O Jesus, great physician of souls, open mine ears to attend to Thy holy will; loosen my tongue to proclaim and praise forever Thy love and goodness.

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Feast of St Anne - the hidden life and Christian perfection

The Kingdom of God is built up in silence; it is, before all, interior, and in the depth of the soul: Vita vestra est absondita cum Christo in Deo. Undoubtedly, grace possess a virtue which nearly always overflows in works of charity, but the principle of its power is entirely within. It is in the depth of the heart that the true intensity of the Christian life lies, it is there that God dwells, adored and served by faith, recollection, humility, obediance, simplicity, labour and love. Our outward activity has no stability nor supernatural fruitfulness save in so far as it is linked to this interior life. We shall truly only bear fruit outwardly according to the measure of the supernatural life. Nothing favours this intense union of the soul with God like the hidden life. And this is why souls living the inner life, and enlightened from on high, love to contemplate the life of Jesus of Nazareth. They find in it a special charm and, moreover, abundant graces of holiness.

Abbot Columba Marmion reflection on the Feast Of St Anne taken from 'Words of life - on the margin of the Missal'.

Today is the Feast of St Anne, mother of the Blessed Virgin and also in Church's tradition Saturday is Our Lady's Day with Masses offered in her honour in Traditional Roman rite. Therefore I will offer on this day the short meditation on the Immaculate conception of Our Lady in her own words said once in the vision to St Bridget.The Angel announcing the birth of the Virgin to St Anne and St Joachim is represented in picture above the text

The Immaculate Conception - The Blessed Virgin speaks.

And it is a truth that I was conceived without original sin, and not in sin; because, as my Son and I never sinned, so no marriage was more holy than that from which I was born (Lib 6, ch 49). A golden hour was my conception, for then began the principle of the salvation of all, and darkness hastened to light. God wished to do in His work something singular and hidden from the world, as he did in the dry rod blooming. But know that my conception was not known to all, because God wished that as the natural law and the voluntary election of good and bad preceded the written law, and the written law followed, restraining all inordinate nations, so it pleased God, that His friends should piously doubt of my conception, and that each should show zeal till the truth became clear in its preordained time (Lib. 6, ch.55).

Prof Plinio Correa de Oliveira (Tradition in Action) provides interesting insight on how Tradition of the Church and Carmelite Tradition connect with St Anne, her family and her life. To read more, please follow LINK

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Feast of St Anne, mother of the Blessed Virgin

Beautiful, refreshing and encouraging meditation for every Catholic mother. St Anne, pray for us!

Spiritual Bouquet: He who has My commandments and keeps them, he it is who loves Me... And I will love him and manifest Myself to him (St. John 14:21)

Saint Anne, chosen by God to be the mother of Mary, His own Blessed Mother on earth, was the spouse of Saint Joachim. Ancestor of the Eternal King and High Priest, Joachim was of the royal house of David, while Anne was of Levitical descent. Their lives were wholly occupied with prayer and good works. One thing only was wanting to their union — they were childless, and this was held as a bitter misfortune among the Jews. At length, when Anne was well advanced in age, Mary was born, the fruit rather of grace than of nature, and the child more of God than of man. With the birth of Mary the holy matron began a new life; she watched Her every movement with reverent tenderness, and, aware of the little one’s destiny, felt herself hourly sanctified by the presence of her Immaculate Child. But she had vowed her daughter to God; to God the child Mary had already consecrated Herself, and to Him Anne gave Her back. Mary was three years old when Anne and Joachim led Her to the Temple steps, saw Her pass by Herself into the inner sanctuary, and then saw Her no more. Thus was Anne left childless in her old age, and deprived of her purest earthly joy. The holiest parents on earth could not, in the plan of God, raise this Child as was needed: Mary had to suffer from Her earliest years. Saint Anne and Saint Joachim humbly adored the Divine Will, and continued to watch and pray, until God called them to unending rest.

France and Canada possess the principal sanctuaries of Saint Anne: in France, at Apt in Provence, and at Auray in Britanny; in Canada at Sainte-Anne-de-Beaupré in the Province of Quebec. At Apt the discovery in 792 of Saint Anne’s relics, brought by Lazarus and his two sisters to France, was wholly miraculous, authenticated by the presence of Charlemagne during the discovery, and the signature of Pope Adrian I on the written account of the facts.

Reflection: Saint Anne is glorious among the Saints, not only as the mother of Mary, but because she gave Mary to God. Learn from her to reverence a religious vocation as the highest privilege, and to sacrifice every natural bond, however holy, at the call of God.

Sources: Little Pictorial Lives of the Saints, a compilation based on Butler’s Lives of the Saints, and other sources by John Gilmary Shea (Benziger Brothers: New York, 1894).

Text after www.magnificat.ca

Beautiful wood carved 'Head of St Anne' - of Tilman workshop Read whole post......

It is good to reflect on the final instructions Our Lord gave to His disciples at the Last Supper. Someone said once the reason Romans persecuted Christians so severely was their inability to understand and accept Christ teaching concerning love of ones enemies, for their philosophy was to hate, to conquer and preferably to kill enemies. Therefore Christianity was considered as dangerous to the Roman Imperial integrity. For men of the world honours, riches and power are most desirable and worthy of every effort and pain. The disciples, acting like typical men of the world were busy distributing among themselves imaginary honours and riches in the promised Kingdom of their Master. How different was to be their future and how they were changed by Christ Death, Resurrection and the descent of the Holy Ghost. How huge is the gap between worldly and spiritual man....

Luke 22:24-30
And there was also a strife amongst them, which of them should seem to be the greater. And he said to them: The kings of the Gentiles lord it over them; and they that have power over them are called beneficent. But you not so: but he that is the greater among you, let him become as the younger: and he that is the leader, as he that serveth. For which is greater, he that sitteth at table or he that serveth? Is not he that sitteth at table? But I am in the midst of you, as he that serveth. And you are they who have continued with me in my temptations: And I dispose to you, as my Father hath disposed to me, a kingdom; That you may eat and drink at my table, in my kingdom: and may sit upon thrones, judging the twelve tribes of Israel.

Picture by Duccio di Buoninsegna

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St Mary Magdalen, Penitent

St. Mary was given the name 'Magdalen' because, though a Jewish girl, she lived in a Gentile town called Magdale, in northern Galilee, and her culture and manners were those of a Gentile. St. Luke records that she was a notorious sinner, and had seven devils removed from her. She was present at Our Lords' Crucifixion, and with Joanna and Mary, the mother of James and Salome, at Jesus' empty tomb. Fourteen years after Our Lord's death, St. Mary was put in a boat by the Jews without sails or oars - along with Sts. Lazarus and Martha, St. Maximin (who baptized her), St. Sidonius ("the man born blind"), her maid Sera, and the body of St. Anne, the mother of the Blessed Virgin. They were sent drifting out to sea and landed on the shores of Southern France, where St. Mary spent the rest of her life as a contemplative in a cave known as Sainte-Baume. She was given the Holy Eucharist daily by angels as her only food, and died when she was 72. St. Mary was transported miraculously, just before she died, to the chapel of St. Maximin, where she received the last sacraments.

When Mary Magdalen first saw Our Lord she was very beautiful and very proud sinner, but after she met Jesus, she felt great sorrow for her evil life. When Jesus went to supper at the home of a rich man named Simon, Mary came to weep at His feet. Then with her long beautiful hair, she wiped His feet dry and anointed them with expensive perfume. Some people were surprised that Jesus let such a sinner touch Him, but Our Lord could see into Mary's heart, and He said: "Many sins are forgiven her, because she has loved very much." Then to Mary He said kindly, "Your faith has made you safe; go in peace." From then on, with the other holy women, Mary humbly served Jesus and His Apostles. When Our Lord was crucified, she was there at the foot of His cross, unafraid for herself, and thinking only of His sufferings. No wonder Jesus said of her: "She has loved much." After Jesus' body had been placed in the tomb, Mary went to anoint it with spices early Easter Sunday morning. Not finding the Sacred Body, she began to weep, and seeing someone whom she thought was the gardener, she asked him if he knew where the Body of her beloved Master had been taken. But then the person spoke in a voice she knew so well: "Mary!" It was Jesus, risen from the dead! He had chosen to show Himself first to Mary Magdalen, the repentent sinner.

Image by Giovanni Cima da Conegliano

Text based on Catholic Online

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Tenth Sunday after Pentecost

Gospel and Reading

ON PRIDE AND VAIN GLORY
We should learn from this gospel that God looks upon the humble and exalts them, but is far from the proud (Ps. CXXXVII: 6). The Pharisee went to the temple entirely wrapt up in himself, and the good works which he thought he had performed, but returned empty and hated by God; the Publican, on the contrary, appearing before God as a public but penitent sinner, returned justified. Truly, an humble sinner is better in the sight of God than a proud just man!

He who glories in his own good works, or performs them to please men, or to win their praise, loses his merit in the eyes of the most High, for Christ says: Take heed that you do not your justice before men, to be seen by them: otherwise you shall not have a reward of your Father who is in heaven (Matt. 6:1). In order that we may learn to despise vain glory, these doctrines should be well borne in mind. We should consider that it will happen to those who seek after vain glory, as to the man who, made many toilsome journeys on land and sea in order to accumulate wealth, and had no sooner acquired it than he was shipwrecked, and lost all. Thus the ambitious man avariciously seeking glory and honor will find, when dying, that the merit which he might have had for his good works, is now lost to him, because he did not labor for the honor of God. To prevent such an evil, strive at the commencement of every good work which you undertake, to turn your heart to God by a good intention. But that you may plainly recognize this vice, which generally keeps itself concealed, and that you may avoid it, know that pride is an inordinate love of ostentation, and an immoderate desire to surpass others in honor and praise. The proud man goes beyond himself, so to speak, makes far more of himself than he really is, and, like the Pharisee, despises others; the humble man, on the contrary, has a low estimate of himself, looks upon himself as nothing and, like the Publican, despises no one but himself, and thus is pleasing in the sight of God.

ASPIRATION
O God, who hearest the prayers of the humble, but dost resist the proud, I earnestly beseech Thee to give me an humble heart, that I may imitate, the humility of Thy only?begotten Son, our Lord Jesus Christ, and thereby merit to be exalted with Him in heaven.

INSTRUCTION ON GRACE
In the epistle of this day the Apostle St. Paul speaks of the different gifts of the Holy Ghost which He distributes as He pleases. These extraordinary graces which the apostle mentions, are not necessary for salvation. But the Church teaches, that the grace of the Holy Ghost is necessary for salvation, because without it we could neither properly believe, nor faithfully observe the commandments of God. For the holy religion of Jesus teaches, and experience confirms, that since the fall of our first parents we are weak and miserable, and of ourselves, and by our own strength, we cannot know or perform the good necessary for our salvation. We need a higher aid, a higher, assistance, and this assistance is called grace.

What, then, is grace?
Grace is an inward, supernatural gift which God through finite goodness, and in consideration of Christ's merits, ants us to enable us to work out our salvation. Grace is a gift, that is, a present, a favor, a benefit is an inward and supernatural gift; an inward gift, Because it is bestowed upon man's soul to distinguish it tom external gifts and benefits of God, such as: food, clothing, health; grace is a supernatural gift, because it is above nature. In creating our souls God gives us a certain degree of light which enables us to think, reflect, judge, to acquire more or less knowledge: this is called natural light. In the same way He gives our souls the power in some measure to overcome sensual, vicious inclinations; this power is called natural power (virtue). To this natural light and power must be added a higher light and a higher power, if 'man would be sanctified and saved. This higher light and higher power is grace. It is, therefore, called a supernatural gift, because it surpasses the natural power of man, and produces in his understanding and in his will wholesome effects, which he could not produce without it. For example, divine faith, divine love is a supernatural gift or grace of God, because man of his own power could never receive as certain God's revelations and His incomprehensible mysteries with so great a joy and so firm a conviction, and could never love God above all things and for His own sake, unless God assisted him by His grace. God grants us grace also through pure benevolence without our assistance, without our having any right to it; He grants it without cost, and to whom He pleases; but He gives it in consideration of the infinite merits of Christ Jesus, in consideration of Christ's death on the cross, and of the infinite price of our redemption. Finally, grace is a gift of God, by which to work out our salvation, ,that is, it is only by the grace of God that we can perform meritorious works which aid us in reaching heaven. Without grace it is impossible for us to perform any good action, even to have a good thought by which to gain heaven. From this it follows that with the grace of God we can accomplish all things necessary for our salvation, fulfil all the commandments of God, but without it we can do nothing meritorious. God gives His grace to all, and if the wicked perish, it is because they do not cooperate with its divine promptings.


How is grace divided?
Into two kinds, actual and sanctifying grace. Actual grace is God's assistance which we always need to accomplish a good work, to avoid sin which we are in danger of committing, or that grace which urges us on to good, and assists us in accomplishing it; for it is God, says the Apostle Paul (Phil. 2:13) who worketh in you both to will and to accomplish. If a good work is to be performed by us, God must enlighten our mind that we may properly know the good and distinguish it from evil; He must rouse our will and urge it on to do the known good and to avoid the evil; He must also uphold our will and increase our strength that what we wish to do, we may really accomplish. This actual grace is, therefore, necessary for the just, that they may always remain in sanctifying grace, and accomplish good works; it is necessary for the shiner that he may reach the state of sanctifying grace.

What is sanctifying grace?
It is the great benefit which God bestows upon us, when He sanctifies and justifies us; in other words: sanctifying grace is the love of God, given to us by the Holy Ghost, which love dwells in us and whose temple we become, or it is the advent and abiding of God in our hearts, as promised in the words of Jesus: If any one love me he will keep my word, and my Father will love him, and we will come to him, and will make our abode with him (John 16: 23). He who possesses sanctifying grace, possesses the greatest treasure that a man can have on earth. For what can be more precious than to be beautiful in the sight of God, acceptable to Him, and united with Him! He who possesses this grace, carries within himself the supernatural image of God, he is a child of God, and has a right to the inheritance of heaven.

How is this sanctifying grace lost?
It is lost by every mortal sin, and can only be regained by a complete return to God, by true repentance and amendment. The loss of sanctifying grace is a fax greater injury than the lass of all earthly possessions. How, terrible, then, is mortal sin which deprives us of this treasure!

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