St. Clare is the little plant of St. Francis, as she called herself. A blog to my call to become a Poor Clare Colettine. If St. Clare was a "little plant", I am a scraggly weed.
The
above Christmas Novena is to be prayed starting November 30th straight
through to Christmas Day and prayed 15 times a day. You can divide it
up: 5 in the morning, 5 at noon and 5 at night or all at once. It is
piously believed thta whoever recites St. Andrew's Christmas Novena 15
times a day from St. Andrew's feast day of Nov. 30th until Christmas Day
will obtain what is asked. Imprimatur: Michael Augustine, Archbishop
of New York 2/6/1897.
The
novena is not actually addressed to Saint Andrew but to God Himself,
asking Him to grant our request in the honor of the birth of His Son at
Christmas. It is attributed to Saint Andrew given the prayers
traditionally begin on his feast day. It is also often called the Christmas Anticipation Novena.
The feast day of St. Andrew also marks the end of the liturgical year and the beginning of the new one on the first Sunday of Advent. Prayer is an essential
part of Advent. Reciting this special novena prayer each day is a
simple yet beautiful way to celebrate the spiritual significance of the
Advent season and to experience a deeper conversion to Jesus. The St.
Andrew Christmas novena is commonly found in many Advent prayer books which are also loaded with many other beautiful prayers and traditions for this time of year.
St. Andrew, the Apostle:
"The
Apostle Andrew was born at Bethsaida, a town of Galilee, and was the
brother of Peter. He was a disciple of John the Baptist, and heard him
say of Christ, Behold the Lamb of God, whereupon he immediately followed
Jesus, bringing his brother also with him. Some while after, they
were both fishing in the Sea of Galilee, and the Lord Christ, going by,
called them both, before any other of the Apostles, in the words, Follow
me, and I will make you fishers of men. They made no delay, but left
their nets, and followed him. After the death and Resurrection of
Christ, Andrew was allotted Scythia as the province of his preaching,
and, after labouring there, he went through Epirus and Thrace, where he
turned vast multitudes to Christ by his teaching and miracles. Finally
he went to Patras in Achaia, and there also he brought many to the
knowledge of Gospel truth. Aegeas the Proconsul resisted the preaching
of the Gospel, and the Apostle freely rebuked him, bidding him know that
while he held himself a judge of his fellow men, he was himself
hindered by devils from knowing Christ our God, the Judge of all.
Then
Aegeas, being angry, answered him, Boast no more of this thy Christ.
He spake words even such as thine, but they availed him not, and he was
crucified by the Jews. Whereto Andrew boldly answered that Christ had
given himself up to die for man's salvation ; but the Proconsul
blasphemously interrupted him, and bade him look to himself, and
sacrifice to the gods. Then said Andrew, We have an altar, whereon day
by day I offer up to God, the Almighty, the One, and the True, not the
flesh of bulls nor the blood of goats, but a Lamb without spot: and when
all they that believe have eaten of the Flesh thereof, the Lamb that
was slain abideth whole and liveth. Then Aegeas being filled with
wrath, bound the Apostle in prison. Now, the people would have
delivered him, but he himself calmed the multitude, and earnestly
besought them not to take away from him the crown of martyrdom, for
which he longed and which was now drawing near.
Some short while
after, he was brought before the judgment seat, where he extolled the
mystery of the cross, and rebuked Aegeas for his ungodliness. Then
Aegeas could bear with him no longer, but commanded him to be crucified,
in imitation of Christ. Andrew, then, was led to the place of
martyrdom, and, as soon as he came in sight of the cross, he cried out: O
precious cross, made so fair and goodly by the sweet body of my Lord,
how long have I desired thee! how warmly have I loved thee! how
constantly have I sought thee! And, now that thou art come to me, how
is my soul drawn to thee! Welcome me from amongst men, and join me anew
to my Master, that as by thee he redeemed me, so by thee also he may
take me unto himself. So he was fastened to the cross, whereon he hung
living for two days, during which time he ceased not to preach the faith
of Christ, and, finally, passed into the Presence of him the likeness
of whose death he had loved so well. All the above particulars of his
last sufferings were written by the Priests and Deacons of Achaia, who
bear witness to them of their own knowledge. Under the Emperor
Constantine the bones of the Apostle were first taken to Constantinople,
whence they were afterwards brought to Amalfi. In the Pontificate of
Pope Pius II, his head was carried to Rome, where it is kept in the
Basilica of St. Peter."
(Above, Our Lady depicted with some Franciscan Saints)
“Father, all-powerful and ever-living God,
today we rejoice in the holy men and women
of every time and place.
May their prayers bring us your forgiveness and love.
We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and Holy Spirit,
one God, for ever and ever.
– Amen.”
A FRANCISCAN LITANY OF ALL SAINTS
Lord have mercy! Lord have mercy!
Christ have mercy! Christ have mercy!
Lord have mercy! Lord have mercy!
God, the Father, have mercy on us!
God, the Son, have mercy on us!
God, the Holy Spirit, have mercy on us!
Holy Trinity, one God, have mercy on us!
Holy Mary, the Immaculate Conception, Queen of the Franciscan Order, pray for us!
Holy Father Francis, (1220 – Oct 4) pray for us!
* * *
All you holy martyrs of the Franciscan Order, pray for us!
Saints Berard, Accursius, Adjustus, Otto, and Peter, Protomartyrs (1220 – Jan 16) pray for us!
Saints Daniel, Angelo, Domnus, Hugolinus, Leo, Nicholas, and Samuel, Martyrs of Africa, (1227 – Oct 10) pray for us!
Saints Nicholas Tavelic, Deodat of Aquitaine, Peter of Narbonne, and
Stephen of Cuneo, Martyrs of the Holy Land, (1391 – Nov 14) pray for us!
Saint Thomas More, Martyr of England, (1535 – Jun 22) pray for us!
Saints Nicholas Pick, Anthony Hornaer, Anthony of Weert, Cornelius,
Francis, Godfrey, Jerome, Nicasius, Peter, Theodoric, Willehad, Martyrs
of Holland, (1572 – Jul 9) pray for us!
Saints Peter Baptist Blasquez, Martin de Aquirre, Francis Blanco, Philip
of Jesus of Mexico, Gonzalo Garcia of India, Anthony of Nagasaki,
Bonaventure, Cosmas, Francis of Fahelante, Francis of Miyako, Gabriel,
Joachim, John, Leo, Louis, Matthias, Michael, Paul Ibaraki, Paul Zuzuki,
Peter, Thomas Danki, and Thomas Kosaki, Protomartyrs of Japan, (1597 –
Feb 6) pray for us!
Saints John Jones and John Wall, Martyrs of England, (1598 and 1679 – Jul 12) pray for us!
Saint Fidelis of Sigmaringen, Protomartyr of the Sacred Congregation of
the Propagation of the Faith, (1622 – Apr 24) pray for us!
Saints Gregory Grassi, Francesco Fogolla, Elia Facchini, Théodore Balat,
Andreas, Antonio Fantosati, Giuseppe Maria Gambaro, Cesidio
Giacomantonio, Marie Hermina of Jesus, Maria della Pace, Maria Chiara,
Marie de Sainte Nathalie, Marie de Saint Just, Marie Adolfine, John
Zhang Huan, Patrick Dong Bodi, John Wang Rui, Philip Zhang Zhihe, John
Zhang Jingguang, Thomas Shen Jihe, Simon Chen Ximan, Peter Wu Anbang,
Francis Zhang Rong, Matthew Feng De, Peter Zhang Banniu, James Yan
Guodong, James Zhao, Peter Wang Erman, Martyrs of China, (1900 – Jul 8)
pray for us!
Saint Maxmillian Kolbe, Martyr of Auschwitz, (1941 – Aug 14) pray for us!
All you holy priests of the First Franciscan Order, pray for us!
Saint Anthony of Padua, Doctor of the Gospel and Wonderworker, (1233 – Jun 13) pray for us!
Saint Bonaventure, Seraphic Doctor, (1274 – Jul 15) pray for us!
Saint Benvenute of Osimo, Bishop, (1282 – Mar 22) pray for us!
Saint Louis of Tolouse, Bishop, (1297 – Aug 19) pray for us!
Saint Bernardine of Siena, (1444 – May 20) pray for us!
Saint John Capistran, (1456 – Oct 23) pray for us!
Saint Peter Regalado, (1456 – Mar 30) pray for us!
Saint James of the March, (1476 – Nov 28) pray for us!
Saint John of Dukla, (1484 – Oct 3) pray for us!
Saint Peter of Alcantara, (1562 – Oct 19) pray for us!
Saint Francis Solano, (1610 – Jul 14) pray for us!
Saint Joseph of Leonissa, (1612 – Feb 4) pray for us!
Saint Lawrence of Brindisi, Doctor of the Church, (1619 – Jul 21) pray for us!
Saint Joseph of Cupertino, (1663 – Sep 18) pray for us!
Saint Pacificus of San Severino, (1721 – Sep 24) pray for us!
Saint Ignatius of Santhia, (1770 – Sep 22) pray for us!
Saint Thomas of Cori, (1792 – Jan 19) pray for us!
Saint John Joseph of the Cross, (1734 – Mar 5) pray for us!
Saint Theophilus of Corte, (1740 – May 19) pray for us!
Saint Francis Fasani, (1742 – Nov 27) pray for us!
Saint Leonard of Port Maurics, (1751 – Nov 26) pray for us!
Saint Antoino de Santa Ana, (1822 – Oct 25) pray for us!
Saint Leopold Mandic, (1942 – May 12) pray for us!
Saint Pio of Pietrelcina, (1968 – Sep 23) pray for us!
All you holy lay brothers of the First Franciscan Order, pray for us!
Saint Didacus of Alcala, (1463 – Nov 7) pray for us!
Saint Simon of Lipnica, (1482 – Jul 18) pray for us!
Saint Salvator of Horta, (1567 – Mar 18) pray for us!
Saint Felix of Cantalice, (1585 – May 18) pray for us!
Saint Benedict the Black, (1589 – Apr 3) pray for us!
Saint Paschal Baylon, (1592 – May 17) pray for us!
Saint Seraphin of Montegranaro, (1604 – Oct 12) pray for us!
Saint Umile de Bisignano, (1637 – Nov 27) pray for us!
Saint Bernard of Corleone, (1662 – Jan 12) pray for us!
Saint Charles of Sezze, (1670 – Jan 6) pray for us!
Saint Crispin of Viterbo, (1750 – May 19) pray for us!
Saint Felix of Nicosia, (1787 – Jun 2) pray for us!
Saint Ignatius Laconi, (1781 – May 11) pray for us!
Saint Giles Mary of St. Joseph, (1812 – Feb 8) pray for us!
Saint Francis Camporosso, (1866 – Sep 20) pray for us!
Saint Conrad of Parzham, (1894 – Apri 21) pray for us!
* * *
All you holy virgins of the Second Franciscan Order, pray for us!
Holy Mother Clare of Assisi, (1253 – Aug 11) pray for us!
Saint Agnes of Assisi, (1253 – Nov 19) pray for us!
Saint Agnes of Bohemia, (1282 – Mar 2) pray for us!
Saint Cunegunda, (1292 – Jul 23) pray for us!
Saint Colette of Corbie, (1447 – Feb 7) pray for us!
Saint Catherine of Bologna, (1463 – May 9) pray for us!
Saint Eustochia Calafato, (1485 – Jan 19) pray for us!
Saint Beatrice of Silva, (1490 – Sep 1) pray for us!
Saint Camilla Battista of Varano, (1524 – May 31) pray for us!
Saint Veronica Giuliani, (1727 – Jul 10) pray for us!
Saint Marianne Cope, (1980 – Jan 20) pray for us!
* * *
All you holy priests of the Third Franciscan Order, pray for us!
Saint Yves of Brittany, (1303 – May 19), pray for us!
Saint Charles Borromeo, Archbishop and Cardinal, (1584 – Nov 4) pray for us!
Saint Joseph Benedict Cottolengo, (1842 – Apr 30) pray for us!
Saint Vincent Palotti, Founder, (1850 – Jan 22) pray for us!
Saint John Mary Vianney, Patron of Parish Priests, (1859 – Aug 4) pray for us!
Saint Joseph Cafasso, (1860 – Jun 23) pray for us!
Saint Michael Garicits, (1863 – May 14) pray for us!
Saint Peter Julian Eymard, Founder, (1868 – Aug 3) pray for us!
Saint John Bosco, Founder (1883 – Jan 31) pray for us!
Saint Zygmunt Felinski, Archbishop and Founder, (1895 – Sep 17) pray for us!
Saint Pius X, Pope, (1914 – Aug 21) pray for us!
All you holy foundresses of religious congregations who were members of the Third Franciscan Order, pray for us!
Saint Bridget of Sweden, (1373 – Jul 23) pray for us!
Saint Jane of Valois, (1505 – Feb 14) pray for us!
Saint Angela Merici, (1540 – Jan 27) pray for us!
Saint Mary Batholomea Capitanio, (1833 – Jul 26) pray for us!
Saint Mary Magdalen Postel, (1846 – Jul 16) pray for us!
Saint Vincentia Gerosa, (1847 – Jun 28) pray for us!
Saint Joachima de Mas y de Vedruna, (1854 – May 22) pray for us!
Saint Mary Josepha Rossello, (1880 – Oct 3) pray for us!
Saint Frances Xavier Cabrini, (1917 – Nov 13) pray for us!
* * *
All you holy men of the Third Franciscan Order, pray for us!
Saint Ferdinand, King of Castile and Leon (1252 – May 30) pray for us!
Saint Louis, King of France, Patron of the Third Order, (1270 – Aug 25) pray for us!
Saint Elzear of Sabran, (1323 – Sep 26) pray for us!
Saint Roch of Montpellier, (1327 – Aug 16) pray for us!
Saint Conrad of Piacenza, Hermit, (1351 – Feb 19) pray for us!
Saint Pedro of San Jose Betancor, (1667 – Apr 25) pray for us!
Saint Albert Chmielowski, (1916 – Jun 17) pray for us!
* * *
All you holy women of the Third Franciscan Order, pray for us!
Saint Elizabeth of Hungary, Patroness of the Third Order, (1231 – Nov 19) pray for us!
Saint Veridiana, (1242 – Feb 1) pray for us!
Saint Rose of Viterbo, Virgin, (1252 – Sep 4) pray for us!
Saint Zita of Lucca, Virgin, (1278 – Apri 27) pray for us!
Saint Margaret of Cortona, (1297 – May 16) pray for us!
Saint Clare of Montefalco, Virgin and Religious, (1308 – Aug 17) pray for us!
Saint Elizabeth of Portugal, (1336 – Jul 4) pray for us!
Saint Joan of Arc, Virgin, (1431 – May 30) pray for us!
Saint Frances of Rome, (1440 – Mar 9) pray for us!
Saint Catherine of Genoa, (1510 – Sep 15) pray for us!
Saint Hyacintha Mariscotti, Virgin and Religious, (1640 – Jan 30) pray for us!
Saint Mariana of Jesus of Quito, Virgin, (1645 – May 28) pray for us!
Saint Crescentia Höss, Virgin and Religious, (1744 – Apr 5) pray for us!
Saint Mary Frances of the Five Wounds, Virgin, (1791 – Oct 6) pray for us!
Saint Alphonsa Muttathupaduthu, Religious, (1946 – Jul 28) pray for us!
* * *
All you holy Cordbearers of St. Francis, pray for us!
Saint Francis de Sales, Bishop, (1622 – Jan 24) pray for us!
Saint Joseph Calasanctius, Founder, (1648 – Aug 25) pray for us!
Saint Benedict Joseph Labre, (1782 – Apr 17) pray for us!
Saint Bernadette Soubirous, Virgin and Religious, (1879 – Apr 16) pray for us!
* * *
Lamb of God, you take away the sins of the world, have mercy on us!
Lamb of God, you take away the sins of the world, have mercy on us!
Lamb of God, you take away the sins of the world, grant us peace!
Let us pray
Almighty everlasting God, we thank you for granting us the joy of
honoring our holy Father Francis and his sainted followers and enjoying
the protection of their unceasing prayers. Grant us also the grace to
imitate their example and so attain their fellowship in eternal glory.
We ask this through Christ our Lord. Amen.
James was born in the
March of Ancona. His parents raised him in the fear and love of God,
and in due time he was sent to the University of Perugia, where he
studied civil and canon law with such remarkable success that he
received a doctor's degree in both subjects. Despite the fact that
brilliant positions were already open to him, he soon recognized the
vanity of the world and felt a singular attraction for the religious
life. At first he thought of joining the contemplative Carthusians,
but almighty God, who had destined him to labor for the salvation of
thousands of souls in the active life, led him to the Order of St.
Francis.
During his novitiate James distinguished himself by the practice
of all virtues, so that he became a model of religious perfection. In
order to preserve angelic purity, which he had kept unsullied from
his youth, he led a most austere life. He never slept more than three
hours, and that on the bare floor; the remainder of the night he
spent meditating on the sufferings of Christ. He constantly wore a
coat of mail having sharp points. and scourged himself daily; Like
our holy Father St/ Francis, he observed a 40-day fast 7 times a
year. Bread and water were his regular fare, although he sometimes
added uncooked beans or vegetables. Some years later, St. Bernardin
of Siena prevailed upon him to mitigate these austerities somewhat in
order to conserve his strength.
Soon after his ordination, when he was 30 years old, he was sent
out as a missionary. He undertook this high calling with untiring
zeal. For more than 50 years he traveled through Italy, Dalmatia,
Croatia, Albania, Bosnia, Austria, Bohemia, Saxony, Prussia, Poland,
Denmark, Norway, Sweden, and Russia. During the years 1427 and 1428
he preached in Vienna, Augsburg, Ratisbon, Ulm, Limburg, Brandenburg,
and Leipzig. Inspired by his apostolic example, more than 200 of the
noblest young men of Germany were impelled to enter the Franciscan
Order. The crowds who came to hear him were so great that the
churches were no large enough to accommodate them, and it became
imperative for him to preach in the public squares.
At Milan he was instrumental in converting 36 women of bad repute
by a single sermon on St. Mary Magdalen. It is said that he brought
50,000 heretics into the bosom of the Church, and led 200,000
unbelievers to baptism. In addition, God granted St. James such
wisdom, that popes and princes availed themselves of his services,
seeking counsel from him. He possessed the gifts or miracles and of
prophesy in great measure, yet his humility surpassed all those
distinctions. He was offered the archepiscopal dignity of the see of
Milan, but he declined with these words, "I have no other desire
upon earth than to do penance and to preach penance as a poor
Franciscan."
Worn out by his many labors as well as advanced age, he died at
Naples, November 28, 1476, in the 85th year of his life, 60 years of
which were consecrated to God in the religious state. He was entombed
in the Franciscan church at Naples, where his body can still be seen
in a crystal coffin, incorrupt, flexible, and emitting a fragrant
perfume. Pope Benedict XIII canonized St. James in 1726.
PRAYER OF THE CHURCH
O God, who in order to save souls and to call back sinners from
the abyss of vice and the path of virtue, didst make Thy confessor
St. James a distinguished preacher of the Gospel, mercifully grant
that through his intercession we may repent of all our sins and
attain to eternal life. Through Christ our Lord. Amen.
Recently (1st to 3rd
November 2008) his body which is preserved beneath an altar was subject
to scientific investigation at the University of Pisa, below.
Born in 1681 at Lucera,
southeastern Italy, Francis Anthony was the son of very poor
peasants; but he was a bright lad, and received a good education from
the Conventual Franciscans in his native town. When he was 14 he
received the habit of St. Francis among the Conventuals, and in 1705
he was ordained to the priesthood. He was then sent to the Sagro
Convento, adjoining the basilica in Assisi where St. Francis is
buried, for the purpose of continuing his studies. Two years later he
received the doctorate in theology, and he was then appointed lector
of philosophy in the college conducted by the Conventuals in his home
town. He was promoted successively to regent of studies, guardian,
and provincial, which latter office he held from 1721 to 1723. After
that he served as master of novices, and then as pastor of the church
of St. Francis in Lucera. A bishopric was offered to him, but he
declined it.
From the process of beatification we learn that Francis Anthony
was diligent in study, fervent in piety, prompt in his obedience to
his superiors, devout in meditation, and most exact in the
fulfillment of all his duties. He was also mortified and given to the
exercises of penance even to bloodshed. From his youth he was an
"angel in the flesh, more an angel than a man."
Among the devotions that he cherished there were especially a
tender love for the Immaculate Mother of God, a childlike affection
for the Infant Jesus, and fervent devotion, also night adoration, of
the Holy Eucharist. Once, while he was absorbed in prayer, someone
who happened to be in the church heard a voice saying: "This
priest prays much for his people."
As a priest, he also became an eloquent preacher, a lover of the
poor, a friend of the unfortunate. He was a missionary, a
retreat-master, and a Lenten preacher. For hours he would sit in the
confessional, hearing and absolving the sins of his penitents,
consoling the afflicted, warning the hardened of heart. He spent much
time in visiting the sick, the orphans, and the imprisoned. As a
pastor he was a real father to his people.
After 35 years in the priesthood and a life of penance, union with
God, and intense labor the salvation of souls, God called Father
Francis Anthony to Himself on November 29, 1742. On that day the
people of Lucera came hurrying to the church of St. Francis,
exclaiming as did the children at the death of St. Anthony of Padua,
"The saint is dead! The saint is dead!" And for 200 years
since then, they have continues to kneel and pray at his tomb. The
cause of his beatification was introduced in Rome in 1832; and in
1951 Pope Pius XII solemnly enrolled him among the blessed.
PRAYER OF THE CHURCH
Grant, we pray, O Lord, that Thy faithful people may ever rejoice
in venerating Thy blessed servant Francis Anthony and all Thy saints
and may be aided by their unceasing prayers. Through Christ our Lord.
Amen.
Saint Leonardo de Porto Maurizio, Priest Porto
Maurizio, Imperia, 1676 – Rome, November 26, 1751
It is this saint to whom we owe the credit for having conceived
the Via Crucis. Ligure (1676-1751), was the son of a sea captain.
Born in Porto Maurizio, Imperia today, he studied in Rome at the
Collegio Romano, then entered the retirement of St. Bonaventure, on
the Palatine Hill, where he would wear the Franciscan habit. Posted
in Corsica by the Pope to restore harmony among the citizens, he was
able to obtain, despite the serious divisions among the inhabitants,
an unthinkable embrace. The theme of the Cross was at the center of
his preaching drew crowds to repentance and Christian piety. Alfonso
Maria de Liguori called him “the greatest missionary of our
century.”
Roman Martyrology: In Rome in the convent of Saint Bonaventura on
the Palatine Hill, St. Leonard of Port Maurice, Priest of the Order
of Friars Minor, who, full of love for souls, engaged all his life in
preaching, in publishing books of devotion and to visit in over three
hundred missions in Rome, Corsica and Northern Italy.
Young Franciscan Leonardo had asked to be a missionary in China.
Cardinal Colloredo had replied: “Your China will be Italy.”
And at the end of the seventeenth century, Italy had enough misery
and misfortune enough to be considered mission territory.
Leonardo was a student in Rome, when a friend suggested going to
hear a sermon. A few steps, they found that a hanged man dangling
from the gallows. “This is the sermon,” said the two young men.
A
few days later, the son of a sea captain of Porto Maurizio, Liguria,
followed by two figures of monks who climbed to the convent of San
Bonaventura on the Palatine Hill, where he donned the habit of the
Franciscans called “the riformella” or “displaced”.
Devoting himself to preaching, perhaps remembering that torture
hanging from the gallows, including Leonardo was always in mind the
other execution, hanging on the Cross. Therefore, his favorite theme
was that of the Via Crucis, typically Franciscan devotion to which he
gave the largest spread.
His preaching had something dramatic and tragic, often by
torchlight and voluntary torture, which underwent between Leonardo,
now placing his hand on the torch lit, now scourging blood.
Immense crowds flocked to hear him and be impressed by his fiery
speech, which re-called to repentance and Christian piety. “He is
the greatest missionary of our century,”said St. Alphonsus de
Liguori. Often, the entire audience, during his sermons, burst into
sobs.
He preached throughout Italy, but the region of Tuscany was beaten
because of the cold Jansenism, he wanted to fight first of all with
the fervor of his heart, then with his themes more effective, namely
the Name of Jesus, the Madonna and the Via Crucis.
In a visit to Corsica, the island’s troubled robbers fired their
muskets into the air, shouting: “Viva friar Leonardo, long live
peace.”
Back in Liguria, was launching a galley, named in his honor, San
Leonardo. But he was gravely ill, the sailors said: “The boat is
water.”
Consumed by the missionary labors, he was finally recalled to
Rome, where, with his impassioned sermons, which also assisted the
Pope, he prepared the spiritual climate for the Jubilee of 1750. On
that occasion, he planted the Via Crucis at the Colosseum, declaring
that place sacred to the martyrs.
Historians have also demonstrated that the Colosseum was never
martyred Christians, but the preaching ~ in good faith – of San
Leonardo prevented the further destruction of the monument, hitherto
regarded as a quarry of good stone.
It was his last effort. He died the following year, and San
Bonaventura al Palatino it took the soldiers to hold back the crowd
who wanted to see the Holy priest and take away his relics. “We
lose a friend on earth – the Pope Lambertini said – but we gain a
protector in heaven.”
It was he who suggested the definition of the Marian dogma of the
Immaculate Conception, through consultation letters with all the
pastors of the Church.
When St. Clare received the veil in 1212, she left behind her at
home a young sister of 14 named Agnes. In answer to Clare's prayers
and inspired by God, Agnes betook herself to the same convent where
Clare was then staying only 16 days after her sister's departure from
home.
Their father, much enraged, hastened to the convent in company
with several relatives. He used force to remove her and was in the
act of dragging her along by the hair, when Agnes suddenly became
fixed to the spot. The united efforts of the entire company were
powerless to move her. But he was seized with a violent pain in his
arm and the weapon dropped from his hand. Overcome with fear, he and
the rest of the band fled from the scene.
Agnes was overjoyed and returned to her sister Clare. St. Francis
then led the two maidens to the convent of St. Damian, where he gave
the holy habit also to Agnes. She now endeavored to imitate her
saintly sister in everything, and devoted all her spare time to
prayer and contemplation. She lived a very austere life, partaking
only of bread and water, and wearing a coarse garb all her life.
St. Francis soon recognized the rich treasure of virtue hidden in
this privileged soul. When a new convent of Poor Clares was to be
founded at Florence in 1221, St. Francis sent Agnes, despite her
youth, to act as superior there. Later he sent her also to Mantua and
to several other cities in northern Italy to establish additional
houses of the order. Wherever she went, she edified everybody by her
holy life. Many devout young women renounced the world in order to
consecrate themselves to God in monastic seclusion under her
direction. She had the gift of infusing the Franciscan spirit into
them, both by word and example.
She was favored with many extraordinary graces by God. In the
great fervor of her devotion she was often raised above the earth,
and once our Lord appeared to her in the form of an infant. From Holy
Thursday until Holy Saturday she was once so rapt in the
contemplation of the sufferings of Christ that she was under the
impression she had spent an hour in this mystical state.
When St. Clare was about to die, she sent for Agnes to assist her
in her final days. In her last moments Clare addressed her sister in
these words, "My beloved sister, it is the will of God that I
go, but be comforted, you will soon come and rejoin me with our
Lord." Three months later Agnes followed her sister to eternity.
It was on November 16, 1253. Her body rests in Assisi in a side
chapel of the church of St. Clare. Numerous miracles occurred at her
tomb, and Pope Benedict XIV canonized her.
ON THE FRANCISCAN SPIRIT
1. On the feast of St. Agnes, Holy Church has us pray for the
seraphic or Franciscan spirit. In what does that spirit consist? The
seraphic spirit consists in ardent holy love, in a heart which seeks
and sees God in all things and is bent on spending itself for His
honor and using all things to glorify Him. The seraphic spirit takes
its name from the Seraphim, who are ever aflame with love for God.
Our seraphic father St. Francis was all aglow with this love of God
and, like the three young men in the fiery furnace, wished all
creatures to join in praising God. St. Agnes was at times so inflamed
with this love that she was bodily raised above the earth. This love
of God is conspicuous in all the saints of the Franciscan Order, for
which reason the order itself is often spoken of as the Seraphic
Order. As in the material world everything is attracted to the sun
and revolves around it, so should all rational creatures be drawn to
God and all the desires of their hearts should tend towards Him. --
Do you possess this seraphic spirit?
2. Consider the obstacles that oppose this seraphic spirit in the
heart of man. There is, above all, worldliness which makes us so
attached to material goods, sensual pleasures, and earthly honors,
and thus hinders us from rising to God. Christ spoke thus to the
Jews: "You are from beneath -- that is, earthly-minded -- I am
from above" (John 8:23). That is the reason, said He, why they
could not come to Him, and would die in their sins. Sins for which
atonement has not yet been made also stand in the way and prevent the
flame of love from rising upwards. Finally, conceit and pride hold
many people captive. Such pride cast Lucifer out of heaven, and it
permits no human heart to ride to God. Therefore, detachment from
material things, penance for sins committed, and sentiments of
humility must prepare our hearts, otherwise they will not be in a
condition to receive so much as a spark of true divine love. -- What
is it that prevents you from truly loving God?
3. Consider that this fire of love, which fills the heart with the
seraphic spirit, must come from the Father of Light. What we can do,
is make ourselves receptive for this grace. But, if we do our part,
God will give it to us, for He said; "I am come to cast fire on
the earth, and what will I but that it be kindled?" (Luke
12:49). Let us, therefore, pray for the seraphic spirit and do what
lies in us that it may not be weakened or stifled in us. Then, too,
let us be mindful, especially during the month which is devoted to
the souls in purgatory, of these souls who are filled with the
seraphic spirit but suffer great anguish in their desire for God. Let
us pray that God may satisfy their ardent longing.
PRAYER OF THE CHURCH
O Lord Jesus Christ, who didst set up Blessed Agnes before
many virgins as a model and guide to evangelical perfection, grant,
we beseech Thee, that the seraphic spirit, which she so wisely taught
and confirmed by her holy example, may be preserved in us from all
taint. Who livest and reignest forever and ever. Amen.
Salome was a daughter of the royal family of Prince Lescon V, and
a sister of Boleslas the Chaste, the virginal spouse of Blessed Kinga
(July 23). She was born at Crakow, the capital of Poland, in 1201. At
the age of 3, according to the custom of the time, she was betrothed
to Prince Colman of Hungary, a brother of St. Elizabeth of Thuringia
(Nov 17), and was sent to the court of King Andrew II in order to be
raised according to the customs of the country.
The little girl proved to be a child of grace and a model to all
with whom she associated. When the day of her marriage arrived, both
spouses resolved to preserve their virginity. They preserved their
vow intact to the end of their lives.
The pious couple vied with each other in their practices of piety
and penance. With the consent of her husband, Salome received the
habit of the Third Order of St. Francis at the hands of her
confessor, a Franciscan friar. Following her example, many of the
ladies at court renounced worldly pomp and vanity, and the palace
took on the appearance of a convent. Even when her husband became
king of Galicia, and Salome, in addition to the crown that was here
by birth, received a royal crown, she remained the simple daughter of
St. Francis in the Order of Penance.
King Coleman fell in battle against the Tatars in 1225. Salome
then resolved to consecrate herself to God, and used her wealth in
supporting the poor and in building churches. In 1240 she entered the
convent of the Poor Clares at Zawichost. The convent was later
removed to the vicinity of Crakow, to protect it against the inroads
of the Tatars, and it was known as St. Mary of the Stairs. Here
Salome continued to live for 28 years, highly respected by her fellow
sisters because of her virtue. On several occasions she was elected
to the office of abbess.
When she was 67 years old, she was seized with an illness one day
during holy Mass, and she predicted that her death would follow
shortly. Admonishing those about her deathbed to practice charity and
harmony, and faithfully observe the rule, she died November 17, 1268,
favored and fortified in her last hour with a vision of our Lady and
the Child Jesus. A heavenly sign that she was receiving a third
crown, the best of them all, was the fact that her sisters in
religion, at the moment of her death, saw a brilliant start rise from
her lips and mount to heaven.
When her body was exhumed seven months after burial, it was found
incorrupt and giving forth a sweet odor. She was then entombed in the
Franciscan Church at Crakow beside her husband, King Colman. Many
miracles occurred in testimony of her sanctity, whereupon Pope
Clement X beatified her.
ON PURITY OF HEART
1. Consider how precious is the virtue of purity of heart, which
shone so brightly in Blessed Salome. Christ pronounced Salome blessed
in advance when He said: "Blessed are the clean of heart, for
they shall see God" (Matt 5:18). Blessed are such souls even
here on earth, for they possess that interior bliss which results
from a good conscience and from the right order of things preserved
despite the warring emotions of the heart. The pure of heart also win
the affections of their fellowmen, just as little children are
believed by everyone. The greatest blessing of purity, however, is
the assurance of eternal happiness; for, says Eternal Truth, "they
shall see God." -- Should we not be eager to acquire this
precious virtue?
2. Consider what contributes purity of heart. It considers, not
only in rejecting all indecent, impure desires and affections, but
also in conquering all the other passions which stain the soul,
especially injustice and avarice, pride and vanity, lying and deceit.
In answer to the question as to who will be admitted to the vision of
God, the Psalmist says: "The innocent in hands, and clean of
heart, who has not taken his soul in vain, nor sworn deceitfully to
his neighbor" (Ps 23:4). -- How do matters stand with you?
3. Consider how we can preserve purity of heart. Be ever mindful
of the high origin of your soul. A person of high birth needs only to
remember his distinguished extraction in order to refrain from doing
anything unbecoming. Your soul is of utmost distinguished origin. It
has been created by God Himself according to His image and likeness;
it has come forth from baptism a child of God and an heir of heaven.
If sensuality, pride, or avarice attack your soul and threaten to
stain it, say with Blessed Salome: "I am of too noble an
extraction, I am too distinguished in birth to yield to anything of
that sort," and then banish the tempter with contempt. --
Mindful, however, of your weakness, so not fail to plead with the
prophet: "Create a clean heart in me, O God!" (Ps 50:12).
PRAYER OF THE CHURCH
O God, who didst combine in Blessed Salome contempt of an
earthly kingdom with the luster of virginity in the married state,
grant, we beseech Thee, that imitating her example, we may serve Thee
with a pure and humble heart and deserve to attain to the
imperishable crown of glory in heaven. Through Christ our Lord. Amen.
In 1207 a daughter was born to pious King Andrew II of Hungary.
She received the name of Elizabeth in baptism. The child was so
lovable that the wealthy landgrave of Thuringia and Hesse sought her
as the bride of his eldest son Louis. His request was granted, and a
solemn embassy went to get Elizabeth, then only three years old, so
that she could be raised at her future husband's castle.
The two children loved each other like brother and sister, and
vied with each other in acts of piety and charity. Those who beheld
Elizabeth at prayer might well have believed they saw an angel. Her
greatest joy was to give things to the poor. When she grew a little
older, she visited the poor and the sick, and waited on them with as
much reverence as if she were serving Christ Himself.
The proud dowager Landgravine Sophia was displeased with
Elizabeth's conduct and endeavored to talk her son into sending
Elizabeth back to Hungary and choosing a bride of more princely ways.
But Louis was aware of the treasure he possessed in Elizabeth.
Succeeding his father at the age of 18 he took over the government
and married Elizabeth. Their marriage was unusually happy, and Louis
gave his wife full liberty to do all the good her heart desired.
At Eisenach Elizabeth built a large hospital. During a famine she
daily fed nine hundred needy people. The story is told that once when
she was on her way with her cloak full of good things for her dear
poor and sick, she met her husband, who teasingly blocked her path
until she would show him what she was carrying away this time. How
astonished was he to behold fresh, fragrant roses in midwinter.
Reverently he permitted his spouse to go on her charitable way.
When Louis was away, it was Elizabeth's duty to take over the
regency, and this she did with great prudence and care. Whatever
spare time she had, she spent on the poor, the sick, and especially
the lepers. It is related that once she took in a little leper boy
whom no one cared to have about, and after caring for him as if he
were her own child, placed him in the royal bed. But Louis returned
unexpectedly at this time, and the angry dowager ran to tell him what
Elizabeth had done and how she would surely cause him to be infected.
Quite stirred, Louis went to the bed and tore aside the covers. But
he was amazed and moved to tears when he beheld there the form of the
Crucified. Turning to his wife he said, "Dear Elizabeth, you may
always receive guests like that. I shall even thank you for it."
But Elizabeth, too, was to be tried by the crucible of suffering.
Emperor Frederick II set out on a crusade to the Holy Land in 1227,
and pious Landgrave Louis joined the expedition. But he died on the
way, in southern Italy. When the news reached Thuringia, Louis'
brothers rose up against Elizabeth. She was driven out of the palace;
only two faithful maids went with her. In Eisenach the people dared
not give her shelter fearing the resentment of the new masters. It
was midwinter and night was at hand. The daughter of a king, a
widowed princess, with four little children, the youngest scarcely 2
months old was completely destitute and homeless.
A man finally offered her shelter in a stable. Grateful for the
kindness. Elizabeth thought of how the Son of God on coming down from
heaven, was refused admittance at all doors of Bethlehem and found
refuge in a stable. The thought filled her with greater joy than she
had ever experienced in her palace. At midnight, when the bells of
the nearby Franciscan convent, which she had built, announced the
chanting of the Divine Office, she begged the friars to sing the Te
Deum in thanksgiving for the favor that she and her children were
made so like Jesus.
With her faithful servants, Elizabeth now arranged things as best
she could. She spun flax for a livelihood, saving something from the
meager income to give to the poor.
Later Elizabeth was reinstated in the Wartberg, and Emperor
Frederick II, whose wife had died, asked her hand in marriage. But
Elizabeth had so learned to love poverty and seclusion that she had
no desire for worldly greatness. Her children were given the
education due to princes, but she and her two maids repaired to a
small house near the Franciscan church in Marburg. Elizabeth had
joined the Third Order of St. Francis during the lifetime of her
husband. Indeed, she was the first member in Germany, and received a
message from St. Francis himself. Now, vested with the habit and the
cord, she led a quiet religious life, meanwhile nursing the sick in
the hospitals, and submitting her whole life to the direction of the
learned and devout Friar Conrad.
Our Lord announced to her that He would soon call her to heaven.
She told her Father Confessor, who had fallen seriously ill, that he
would recover, but that she would die soon. Within 4 days she became
ill, and was prepared for her final hour by her confessor, who had
recovered.
Elizabeth was admitted into heaven on November 19, 1231, when she
was only 24 years old. The miracles that took place at her tomb were
so numerous that Pope Gregory IX canonized her already in 1235. She
is the special patroness of the sisters of the Third Order Secular of
St. Francis, and also of some religious sisterhoods of the Third
Order Regular. Pope Leo XIII placed all charitable organizations of
women under her patronage.
ON NOBILITY OF SOUL
1. Consider how noble Elizabeth was by birth: the daughter of a
king, the wife of a prince who governed a beautiful and wealthy
country. But nobility of soul meant more to her who was God's child,
destined to serve the Most High here on earth, and to be an heir of
the heavenly kingdom. Filled with the spirit of God, Elizabeth
appreciated her dignity from childhood on. She found her sweetest
delight in being united with God by prayer and pious practices, and
her favorite occupation was to serve God in His poor and sick
members. She did this with such holy sentiments that our Lord deigned
to take the place of the leper she was nursing. She was always aware
of the nobility of her own soul and acted accordingly. -- Is your
soul not equally noble? Are your sentiments and conduct in keeping
with your no nobility?
2. Many people believe that the way to maintain their dignity is
by proud and domineering manners and by exterior pomp and finery.
Elizabeth thought otherwise. She looked upon vain pomp as a form of
slavery in which the soul basely serves the detestable vice of pride,
the sin through which our first parents lost their nobility in
Paradise. The Son of God gave His own blood to atone for that sin;
and only by means of that royal purple have we been restored to the
position of children of God. That is why Elizabeth loathed everything
that savored of pride, always remaining as humble and submissive as a
child. -- Do you permit the nobility of your soul to be sullied by
pride and vanity?
3. Consider how almighty God prepares the soul, which He has
endowed with such nobility, for its destiny in eternity. In company
with all the angels and saints the soul is to enjoy the most intimate
union with God. That is why God permits many trials and hardships to
come upon human beings, so that their fidelity may be proved and
everything unworthy may first be removed. But he who tries to escape
the test of the cross and seeks sensual pleasures makes himself
unworthy of nobility of soul and exposes himself to the danger of
losing it. He who wants to be faithful to God but submits only
imperfectly to His ordinances must pass through a severe purification
in purgatory before he can enter heaven. Only the soul that has been
thoroughly purified here on earth can be admitted to heaven
immediately after death. When Elizabeth departed from this life, her
soul was radiant in the full brilliance of its nobility. In trials
she had thanked God in the words of the Te Deum; and then she
submitted to the strict guidance of a confessor who completed the
preparation of her soul for heaven. -- While there is time, prepare
your soul so that, when you die, it may be ready for heaven.
PRAYER OF THE CHURCH
Enlighten, O God of mercy, the hearts of the faithful, and through
the prayers of St. Elizabeth, do Thou cause us to think little of
worldly prosperity and ever to be gladdened by the consolation which
is of heaven. Through Christ our Lord. Amen.
Above Sts Nicholas Tavelic, Stephen of Cuneo, Deodato Aribert from Ruticinio and Peter of Narbonne Franciscan Priests, Martyrs
Roman Martyrology: In Jerusalem, the Holy
Nicholas Tavelic, Deodato Aribert, Stephen of Cuneo and Peter of
Narbonne, Priests of the Order of Friars Minor and Martyrs who were
burned in the fire for preaching boldly in the public square in front
of the Saracens, the Christian religion, professing Strongly Christ
Son of God.
The personal stories of these Franciscan missionaries,
are intertwined in 1383, when, coming from different places in
Europe, they flowed into the Franciscan convent of Mount Zion in
Palestine, where the Order of St. Francis has been for centuries the
Custodian of the Holy Places of Christianity.
The Friars Minor, Nicholas Tavelic, Deodato by Aribert
Ruticinio, Stephen of Cuneo and Peter of Narbonne found themselves in
that Franciscan monastery, where they lived for eight years,
according to the Rule of St. Francis, performing their duties, for
the care of Places sanctity of life and death of Jesus, and trying to
do apostolate in the Muslim world, where Mount Zion was almost like
an island amid a sea of Muslims.
With Muslims, the apostolate was almost fruitless, since the
deepening of their faith, they were not open to interreligious
dialogue.
Nevertheless, the four Friars Minor, decided to bring the Gospel
to the Mohammedans, publicly exposing the arguments of Christianity
and Islam and comparing them with those after consultation with two
theologians, prepared a memorandum in which, in a detailed and rich
in historical references and theological, meticulously exposed the
Christian doctrine by refuting Islam.
On November 11, 1391, they went before the Cadi (judge) of
Jerusalem in the presence of many Muslims, they were exposed reading
this, they worked out with great courage. While they listened
carefully, it was not accepted by those present, in the end they went
into a rage and then the monks were asked to recall what they said;
the four monks refused and so were sentenced to death for three days
were put behind bars where they suffered abuse.
On November 14, they were brought back to the streets, again asked
to recant what was said against Islam, after rejection this they were
killed, blown to pieces and burned, the Muslims did disappear any
remains, even the ashes, so that they were not honored by Christians.
Their martyrdom was described in detail in a report by the
Guardian of the Holy Land, Father Gerald Calvet, two months after
their death.
Their Cult was recognized by the Franciscan Order, dating from the
fifteenth century; Pope Leo XIII, in 1889, confirmed only the cult of
Nicholas Tavelic, the leader, who had great reverence in his native
Yugoslavia.
In 1966, Pope Paul VI confirmed the cult for the other three
Franciscan Martyrs, staring at their feast to November 17, but in the
Franciscan Martyrology they were remembered on the date of their
death (dies natalis) that November 14.
Pope Paul VI, on June 21, 1970, in Rome, elevated them to the
altars, proclaimed them saints, and their liturgical celebration was
extended to November 14 for all, and inserted into the Roman
Martyrology on the same date; they are the first martyrs and saints
the Custody of the Holy Land.
Nicola Tavelic:
First saint of the Croatian nation, Nicola Tavelic, was born about
1340 in Šibenik, Dalmatia; as a teenager he walked among the Friars
Minor of St. Francis, became a priest, was a missionary in Bosnia,
along with his father by Deodato Ruticinio, where for nearly 12 years
he preached against the Bogomil, a heretical sect that had its
stronghold in Bosnia (they contrasted the spirit world than that of
matter, considered an expression of force of evil, they denied the
Trinity, the human nature of Christ, the Old Testament, did not
recognize the rites and sacraments of baptism and marriage, nor the
church hierarchy).
Then in 1383, along with the French father of Aribert Ruticinio
Deodato, he was sent to the Mission of Palestine Mont Sion in
Jerusalem, where he met the other two future fellow martyrs, Father
Stephen of Cuneo and Father Peter Narbonne, France.
Deodato Ruticinio (diode Aribert):
Was from the Franciscan Province of Aquitaine. We do not know his
date of birth, which was probably around 1340. His country of birth,
which in Latin is called Ruticinio was identified by some with the
modern French city of Rodez, while some other shows the Roussillon,
the historical region of southern France, but at that time depended
on Catalonia. In 1372 he was sent as a missionary in Bosnia, where he
met Father Nicola Tavelic, to whom he was bound by sincere
friendship, all preaching against the Bogomil; in 1383 with his
brother he was assigned to the Franciscan convent of Mount Zion in
Jerusalem, where he also met the Fathers by Stefano Cuneo and Peter
of Narbonne outfit.
Peter of Narbonne:
All that is known of this Franciscan Martyr from the Franciscan
Province of Provence in southern France, where at one point,he went
down into Italy, attracted by the Franciscan Observance Reform,
launched in Umbria in 1368, by Blessed Paul or Paoluccio Trinci of
Foligno (1309-1391). He was at the hermitage Umbrian Brogliano,
located between Foligno and Camerino, fifteen years, living in prayer
and meditation on the spirituality of St. Francis. In 1381 he left as
a missionary to the Holy Land, received into the convent of Mount
Zion in Jerusalem where he met Nicola Tavelic in 1383, Deodato from
Ruticinio, his compatriot and Stephen of Cuneo, with whom he will
later be martyred so horribly, on November 14, 1391.
Stephen of Cuneo:
Very little is known about the Franciscan Saint Martyred in
Jerusalem, Stephen of Cuneo, made from precious ‘report’ made by
the Father Superior of the convent of Mount Sion, on the martyrdom of
the four priests belonging to the convent of the Custody of the Holy
Land. Father Stephen of Cuneo, was of the Franciscan Province of
Genoa and spent eight years in the vicarious in Corsica, before being
transferred to Jerusalem in 1383, where he could fulfill his
apostolic activity among the Muslims for another eight years before
his martyrdom, suffered along with fellow French by Deodato Ruticinio
and Peter of Narbonne and the Croatian Nicola Tavelic. The city of
origin of the Franciscan saint, Cuneo, seems doubtful, since an
historic renaissance, claimed to have collected a local tradition,
which made him a native of Fiumorbo in Corsica, with a separate
family Prunelli.
Be well, but the martyr is well known for 600 years as Stephen of
Cuneo.
Nicholas was
the son of a noble and wealthy family of Dalmatia. His illustrious
parents gave him a good education, and his progress in learning was
marvelous. But no less marvelous was his progress in virtue. When Nicholas
finished his studies, a bright future smiled upon him. Everything the
world could give was at his command and awaited his pleasure.
However, he resolved to quit the world and enter the Order of St.
Francis. In spite of the great obstacles and the stubborn opposition
he met, he received the humble habit of St. Francis and made his
novitiate with the simplicity and docility of a child. Manual labor,
study, power, and mortification were his delight and chief
employment. After he was ordained a priest, his fervor in saying Mass
caused edification and all were impressed by his sermons. Due to his
great learning and piety, he was sent as a missionary to Bosnia, a
most difficult field of labor. Undaunted, Nicholas labored with
ardent zeal among the heretics. refuting their false doctrines,
repaying insult with blessing, visiting the sick, comforting the
afflicted. He gained innumerable souls for Christ by his extreme
kindness and charity.
Many esteemed
him another Christ, while others persecuted him with relentless
hatred. At heart he loved the latter more, for he desired martyrdom
and thought they might procure for him the coveted crown. This
thought gave him tremendous supernatural strength. It increased his
charity and zeal, his spirit of prayer, meditation and penance. But,
after 12 years of tireless labor in Bosnia, all opposition died down,
and Nicholas was convinced he must seek martyrdom elsewhere.
He now asked
for permission to go to the Holy Land, where so many of his brethren
had already attained the martyr's crown. The permission was granted
to him, and he was sent to Jerusalem. Once more he led a hidden life
of prayer, penance, and study, but more than ever he yearned to die
the death of a martyr, desiring, like Christ, to be an oblation of
love for the salvation of others.
On November
11, 1391, he entered the Turkish mosque and with the zeal of a Saint
Paul preached to a vast assembly there. He pleaded with tact and
eloquence that Christ and His religion be accepted by the Turks in
their hearts and homes. Before he had finished, he was apprehended
and taken to the magistrates.
Questioned as
to his faith, Nicholas joyfully professed his belief in the one true
Church of Christ, defending it against every objection. This incensed
the court to such an extent that he was knocked to the ground and
attacked with great fury. Beaten almost to death, he was dragged into
a dungeon, chained hand and foot, and kept for three days without
food or drink. On the fourth
day he was taken out into the street, where he died the glorious
death of a martyr, slashed to pieces with scimitars. God glorified
His martyr by miracles, and Pope Leo XIII solemnly confirmed the
veneration paid to him from time immemorial. ON ETERNAL
GOODS 1.
Eternal goods should be treasured above all things. Reflecting on the
permanence of heavenly goods, Blessed Nicholas left everything the
world offered him and became a poor Franciscan. He followed the
admonition of our Lord: "Lay not up to yourselves treasures on
earth, where the rust and the moth consume, and where thieves break
through and steal. But lay up to yourselves treasures in heaven,
where neither the rust nor the moth consume, and where thieves do not
break through nor steal" (Matt 6:19-20). -- Which treasures do
you seek to acquire? 2.
Eternal goods are not properly evaluated. Most people are bent on
acquiring temporal goods, money, possessions, distinctions, honor,
and pleasure. They put themselves to much trouble by day and by night
to acquire them. How many there are who ignore the goods of eternity
for the sake of some temporal benefit, a momentary pleasure! The
words of our Lord are directed to them: "I have sworn in My
wrath! They shall not enter into My rest" (Heb 3:11). -- Which
goods are you trying to acquire? 3.
Temporal goods are quite worthless. They are transient and cannot
satisfy the heart of man. Solomon reveled in worldly luxury, and in
the end he was forced to admit: "I was weary of my life when I
saw that all things under the sun are evil, and all vanity and
vexation of spirit" (Eccl 2:17). -- Do you permit yourself to be
dazzled by the things of this world? PRAYER OF
THE CHURCH O God,
who didst glorify Thy confessor Blessed Nicholas by spreading the
Gospel and by the palm of martyrdom, grant in answer to our prayer,
that we may merit to walk in his footsteps and through his
intercession deserve to receive the victor's reward of eternal life.
Through Christ our Lord. Amen.
St John Capistrano was known as the defender of the rights of God
preaching throughout Europe and fought many heresies and led the
Christians troops against the invading Muslims. Ave Maria!
Today, October 23, we celebrate the feast day of Saint John of Capistrano
(1386-1456), “the Soldier Saint,” confessor, acclaimed preacher,
miracle worker, and crusader. Saint John lived at a time of difficulty
and despair across Europe, having just suffered the plague, currently
embattled in several wars, and attacks from Muslim forces of the East.
Similarly, the Church was embroiled in battles regarding the identity of
the pope (as schisms had created three separate individuals identified
as pope), and the Franciscan Order was similarly divided. Saint John was
a man of hope and action. His deep Christian optimism and complete
faith in the Lord drove him to attack problems at all levels with the
confidence engendered by trust in Christ.
John
was born at Capistrano in the Italian Province of the Abruzzi. His
father, who died while John was quite young, had been a well-respected
German knight. John received a thorough education, seen to by his
mother. As a student, John excelled, leading to immediate career
successes. He became a lawyer and was granted the position of governor
of Perugia at the young age of 26. He fought corruption and bribery and
became renowned for his high ethical standards and commitment to
justice.
When
war broke out between Perugia and Malatesta in 1416, John tried to
broker peace between the regions. Unfortunately, his efforts led only to
his imprisonment. During his time in prison, while he had plenty of
time for contemplation, John felt a deep spiritual stirring within in,
vowing to change his life for the better upon his release. Shortly
thereafter, following the death of his wife, he entered the order of
Friars Minor, was ordained a priest, and began to lead a very
penitential life.
John became a disciple of Saint Bernadine of Siena
and was immediately recognized for his sermons and ability to touch the
hearts of those who listened to him. As an Itinerant priest throughout
Italy, Germany, Bohemia, Austria, Hungary, Poland, and Russia, Saint
John preached to tens of thousands. He reportedly healed the sick by
making the Sign of the Cross over them. He also wrote extensively,
mainly against the heresies of the day. His preaching attracted great
throngs at a time of religious apathy and confusion. He and 12
Franciscan brethren were received in the countries of central Europe as
angels of God. They were instrumental in reviving a dying faith and
devotion. Together with Saint Bernadine of Siena, Saint John spread devotion to the Sacred Heart of Jesus, and Mary, Mother of God.
History tells us,
“Saint John traversed the whole of Italy; and so great were the crowds
who came to listen to him that he often had to preach in the public
squares. At the time of his preaching all business stopped. At Brescia,
on one occasion he preached to a crowd of one hundred and twenty-six
thousand people, who had come from all the neighboring provinces. On
another occasion during a mission over two thousand sick people were
brought to him that he might sign them with the Sign of the Cross, so
great was his fame as a healer of the sick.”
When
the Turks captured Constantinople in 1453, Saint John was commissioned
(at age 70) by Pope Callistus II to preach a crusade for the defense of
Europe. Barefoot and dressed in his humble robe, Saint John visited the
kings of Europe, uniting them and their armies against the invading
forces. He led an army of 70,000 Christian soldiers to Belgrade, and
when it appeared that they were outmatched by the Muslim army, he ran to
the front lines. Holding his crucifix up high, this thin, small old man
kept crying, "Victory, Jesus, victory!"
Full of courage in Christ, the Christian army won an overwhelming
victory and freeing the city from siege. Worn out by his age and
efforts, Saint John succumbed to the infections present on the
battlefield and died several months later. “An infinity of miracles”
followed his death.
Saint
John of Capistrano was a man of action, who gave up a successful and
lucrative career and life to follow Christ. His commitment to the Word
of God reminds us that the highest goal of this life is not worldly
honors, but union with God in heaven. On his tomb in the Austrian town
of Villach, the following message is inscribed: "This
tomb holds John, by birth of Capistrano, a man worthy of all praise,
defender and promoter of the faith, guardian of the Church, zealous
protector of his Order, an ornament to all the world, lover of truth and
religious justice, mirror of life, surest guide in doctrine; praised by
countless tongues, he reigns blessed in heaven."
From the writings of Saint John of Capistrano:
“Those who are called to the table of
the Lord must glow with the brightness that comes from the good example
of a praiseworthy and blameless life. They must completely remove from
their lives the filth and uncleanness of vice. Their upright lives must
make them like the salt of the earth for themselves and for the rest of
mankind. The brightness of their wisdom must make them like the light of
the world that brings light to others. They must learn from their
eminent teacher, Jesus Christ, what he declared not only to his apostles
and disciples, but also to all the priests and clerics who were to
succeed them, when he said, “You are the salt of the earth. But what is
salt goes flat? How can you restore its flavor? Then it is good for
nothing but to be thrown out and trampled underfoot.” Jesus also said:
“You are the light of the world.” Now a light does not illumine itself,
but instead it diffuses its rays and shines all around upon everything
that comes into its view. So it must be with the glowing lives of
upright and holy clerics. By the brightness of their holiness they must
bring light and serenity to all who gaze upon them. They have been
placed here to care for others. Their own lives should be an example to
others, showing how they must live in the house of the Lord.”
Lord, you raised up Saint John of Capistrano to give your people comfort in their trials. May your Church enjoy unending peace and be secure in your protection. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God, for ever and ever. Amen.
The letter of St John Capistrano to St Colette November 1442
It
can be your greatest friends that cause you the greatest anguish. St
John wanted Colette to join his reform of the Franciscan order, accept
his constitutions and submit to the jurisdiction of the friars he would
appoint as visitators. He was full of sincere enthusiasm for the
restoration of the Franciscan order - but he was not a Poor Clare and he
had never lived the life Colette professed. Colette and her sisters
prayed desperately to God that God would enlighten John’s heart and
mind. And God did. John completely reversed his position. Not only
did he not interfere with the life of the Sisters he place the Friars
who had joined Colette’s reform under her jurisdiction and empowered her
to appoint her own visitators. This is unique in Church legislation!
To
Sister Colette of the Order of St. Clare, entirely devoted to Christ
our Lord, our very dear daughter in the heart of the Spouse of virgins,
John Capistran of the Order of Minors, on the part of the Apostolic See
and the Most Reverend Father General wishes health and everlasting peace
in the Lord.
Desiring, with a father’s affection, to console you
in the Lord, I ratify and I confirm by these letters present, and
declare ratified and confirmed all the favours which the Most Reverend
Minister-General has accorded you and your chaplain, Pierre de Vaux, and
the chaplains of the convents of nuns which you have built and will
build
I declare that you have power to appoint one or more friars
of our Order to fill the office of Visitator of the nuns in the said
convents, or of friars who live in monasteries (of your way of life). To
these friars so chosen, in virtue of these letters present, I accord
and declare accorded the same faculties and the same power that
preceding Ministers General have heretofore given these Visitators.
I
ordain, in virtue of holy obedience, that the friars so named accept,
the office of Visitator with respect, and that they fulfil it with
diligence and devotion.
Given by me, at Besançon, the eighth day of the month of November, in the year of our Lord, 1442.
On the memorial of St. Peter of Alcantara (Oct. 19th), Fr. George
preached on this Franciscan's remarkable life of extreme penance and
lofty contemplation, and explains that although many can't imitate his
austerities, we must strive to live a continual life of penance and
sacrifice.
Ave Maria!
Born at Alcántara, Spain,
1499; died 18 Oct., 1562. His father, Peter Garavita, was the
governor of the place, and his mother was of the noble family of
Sanabia. After a course of grammar and philosophy in his native town,
he was sent, at the age of fourteen, to the University
of Salamanca. Returning home, he became a Franciscan in
the convent of
the Stricter Observance at Manxaretes in 1515. At the age of
twenty-two he was sent to found a new community of the Stricter
Observance at Badajoz.
He was ordainedpriest in
1524, and the following year made guardian of the convent of
St. Mary of the Angels at Robredillo. A few years later he began
preaching with much success. He preferred to preach to the poor; and
his sermons,
taken largely from the Prophets and Sapiential Books, breathe the
tenderest human sympathy. The reform of the "Discalced Friars"
had, at the time when Peter entered the order, besides
the convents in Spain,
the Custody of Sta. Maria Pietatis in Portugal,
subject to the General of the Observants.
Having been elected minister of St.
Gabriel's province in 1538, Peter set to work at once. At the chapter
of Plasencia in
1540 he drew up the Constitutions of the Stricter Observants, but his
severe ideas met
with such opposition that he renounced the office of provincial and
retired with John
of Avila into the mountains of Arabida, Portugal,
where he joined Father Martin a Santa Maria in his life
of eremitical solitude.
Soon, however, other friars came
to join him, and several little communities were established. Peter
being chosen guardian and master of novices at
the convent of
Pallais. In 1560 these communities were erected into the Province of
Arabida. Returning to Spain in
1553 he spent two more years in solitude, and then journeyed barefoot
to Rome,
and obtained permission of Julius
III to found some poor convents in Spain under
the jurisdiction of
the general of the Conventuals.
Convents were established at Pedrosa, Plasencia,
and elsewhere; in 1556 they were made a commissariat, with Peter as
superior, and in 1561, a province under the title of St. Joseph. Not
discouraged by the opposition and ill-success his efforts at reform
had met with in St. Gabriel's province, Peter drew up the
constitutions of the new province with even greater severity. The
reform spread rapidly into other provinces
of Spain and Portugal.
In
1562 the province of St. Joseph was put under the jurisdiction of
the general of the Observants, and two new custodies were formed: St.
John Baptist's in Valencia,
and St. Simon's in Galicia. Besides the above-named associates of
Peter may be mentioned St.
Francis Borgia,John
of Avila, and Ven.
Louis of Granada. In St. Teresa, Peter perceived a soul chosen
of God for
a great work, and her success in the reform of Carmel was in great
measure due to his counsel, encouragement, and defense. It was a
letter from St. Peter (14 April, 1562) that encouraged her to found
her first monastery at Avila,
24 Aug. of that year. St. Teresa's autobiography is the source of
much of our information regarding Peter's life, work, and gifts
of miracles and
prophecy.
Perhaps the most remarkable of
Peter's graces were
his gift of contemplation and the virtue of penance. Hardly less
remarkable was his love of God,
which was at times so ardent as to cause him, as it did St.
Philip Neri, sensible pain, and frequently rapt him into ecstasy.
The poverty he practiced and enforced was as cheerful as it was real,
and often let the want of even the necessaries of life be felt. In
confirmation of his virtues and mission of reformation God worked
numerous miracles through
his intercession and by his very presence. He
was beatified by Gregory
XV in 1622, and canonized by Clement
IX in 1669. Besides the Constitutions of the Stricter
Observants and many letters on spiritual subjects, especially to St.
Teresa, he composed a short treatise on prayer,
which has been translated into all the languages of Europe.
His feast is
October 22nd for the Franciscans (often seen as October 19th for the
general calendar).
TREATISE ON PRAYER AND MEDITATION
by
St. Peter of Alcantara
Chapter I.
Of the Fruit to be Derived from Prayer and
Meditation
SINCE this short treatise speaks of prayer and meditation, it will
be well to state in a few words what is the fruit which may be
derived from this holy exercise, so that men may give themselves to
it with more willing heart. It is a well known fact that one of
the greatest hindrances we have to attaining our final happiness and
blessedness, is the evil inclination of our hearts, the difficulty
and dullness of spirit we have in respect to good rules; for, if this
was not in the way, it would be the easiest thing possible to run in
the path of virtues, and attain to the end for which we were
created. Concerning which the Apostle says, "I delight in
the Law of God, according to the inward man; but I see another law in
my members warring against the law of my mind, and bringing me into
captivity to the law of sin." (Rom. 7:22-23) This, then,
is the universal cause of all our evil. One of the most
efficacious means for overcoming this dullness and difficulty, and
for facilitating this matter, is devotion; for as St. Thomas says,
"Devotion is nothing else than a certain readiness and aptitude
for doing good." For this takes away from our mind all
that difficulty and dullness, and makes us quick and ready for all
good. It is a spiritual refection, a refreshment, like the dew
of Heaven, a breath and inspiration of the Holy Spirit, a
supernatural affection. It so orders, strengthens, and
transforms a man's heart, that it imparts a new taste and inspiration
for spiritual things, a new distaste and abhorrence for sensible
things. The experience of every day shows us this. For
when a spiritually minded person rises from deep devout prayer, then
straight away all his good resolutions are renewed, together with
fervor and determination to do good; the desire then to please, and
to love, a Lord so good and kind as He has then shown Himself to be,
a willingness to endure fresh troubles, and chastenings, even to
shedding blood for His sake, then, finally, all the freshness of soul
is renewed and blooms again.
If you ask me, by what means so powerful and noble an
affection of devotion is attained, the same holy teacher answers that
it is by meditation and contemplation of diving things; for
from deeply meditating and pondering over these things there springs
up this disposition, and affection in the will, which is called
devotion; and this stirs and moves us to all good. It is
on this account that this holy and religious exercise is so extolled
and commended by all the Saints, as being The Means of acquiring
devotion, which, though it is but one virtue only, yet it disposes
and moves one to all the other virtues, and exists as a general
stimulus to them all.
If you would see how true this is, hear how plainly St.
Bonaventure declares it in these words:
"If you would suffer patiently the adversities and
miseries of this life, be a man of prayer. If you would gain
power and strength to overcome the temptations of the enemy, be a man
of prayer. If you would mortify your will with all its
affections and lusts, be a man of prayer. If you would
understand the cunning devices of Satan, and defend yourself against
his deceits, be a man of payer. If you would live joyfully, and
with sweetness walk in the path of penitence and sorrow, be a man of
prayer. If you would drive out the troublesome gnats of vain
thoughts and cares from your soul, be a man of prayer. If you
would sustain your soul with the richness of devotion, and kept it
ever full of good thoughts and desires, be a man of prayer. If
you would strengthen and confirm your heart in the pilgrimage with
God, be a man of prayer. Lastly, if you would root out from
your soul every vice and in their place plant the virtues, be a man
of prayer, for in this is obtained the unction and grace of the Holy
Spirit who teaches all things.”
"And besides all this, if you would climb to the
height of contemplation, and delight in the sweet embraces of the
Bridegroom, exercise yourself in prayer, for this is the way by which
the soul mounts up to contemplation and to the taste of heavenly
things.
"You see, then, of how great virtue and power is
prayer, and for proof of all that has been said (to say nothing of
Holy Scripture) let this now be sufficient assurance that we have
seen and heard, and see, day by day, many simple persons who have
attained to all these things above mentioned and to others greater,
through the exercise of prayer."
Thus far the words of St. Bonaventure. Then, what richer treasure?
What field can be found more fertile, yielding more abundantly than
this? Hear also what another most religious and holy doctor,
speaking of this same virtue, says:
"In prayer the soul is cleansed from sin, pastured
with charity, confirmed in faith, strengthened in hope, gladdened in
spirit. By prayer the inward man is directed aright, the heart
is purified, the truth discovered, temptation overcome, sadness
avoided, the perceptions renewed, languishing virtue restored,
lukewarmness dismissed, the rust of vices done away; and in it
there do not cease to come forth living sparkles of heavenly desires,
with which the flame of divine love burns. Great are the
excellencies of prayer, great are its privileges! Before it
Heaven is opened, secrete things are made manifest, and to it the
ears of God are ever attentive." (St. Lawrence Justinian, In
Signo Vitae)
This now is sufficient to show in some way what is the fruit of
this holy exercise.
Chapter II.
Of the Subject Matter of Meditation
HAVING seen what fruit may come of Prayer and Mediation, let us
now see what are the things on which we should meditate.
To which the answer is, that inasmuch as this holy exercise is
ordained to create in our hearts the love and fear of God, and to
lead us to keep His Commandments, the most fitting subject for this
exercise will be that which should most surely lead to the end
proposed. And although it be true that all created things,
whether earthly or heavenly, may move us to this, yet, generally
speaking, the Mysteries of our Faith which are contained in the
Creed, are the most efficacious, and profitable. For here are
treated the subjects of the Divine blessings, the Last Judgment, the
pains of Hell, and the glory of Paradise, where there are the most
powerful stimulants to move our hearts to the love and fear of God;
and in it are treated also the Life and Passion of Our Savior Christ,
in which consists all our good. These two subjects especially
are treated of in the Creed, and are those on which we for the most
part make our Meditations. And therefore, with much reason it
is said, that the Creed is the most fitting subject for this holy
exercise, although at the same time, there may be with every one some
subject which might more especially move his heart to the love and
fear of God.
Agreeably, then, with this, in order to help on
the young who are now entering upon this path, to whom we should give
food which has been, as it were, already digested, I will now briefly
set forth two kinds of Meditation for all the days of the week.
Taken, for the most part, from the Mysteries of our Faith, some are
for the evening, and some for the morning; so that, as we give
our bodies their two meals each day, so should we give our souls,
whose food is Meditation and the consideration of things Divine.
Of these Mediations, some are upon the Mysteries of Sacred Passion
and Resurrection of Christ, and some upon the other Mysteries of
which I have spoken. Those who have not time to make such
retirement twice in the day, will, at least, be able to mediate one
week upon the former mysteries, and another week upon the latter.
Or, they may fine themselves entirely to those on the Passion and
Life of Jesus Christ, which are the principal ones; although it
would not be well, in the beginning of the soul's conversion, to omit
the others, seeing that they are especially suitable at such time
when the fear of God and detestation of our sins are to be chiefly
desired.
MEDITATION FOR MONDAY
On this day, you shall enter upon the memory of your sins, and
upon the knowledge of yourself, to see how many evil things you have
done, and to see that you have nothing that is good save from God.
For this consideration is the means of acquiring humility, the mother
of all the virtues.
Monday Morning Meditation
For this purpose you
must first think of the multitude of the sins of your past life,
especially of those committed in the days when you knew not God.
For if you consider them well, you will find that they are more in
number than the hairs of your head, and that you lived in that day
like the Gentile who knows not God. Consider then, briefly, the
Ten Commandments, and the Seven Deadly sins, and you will see that
there are none into which you have not often fallen, in deed or word
or thought. Let your mind, then, rest upon the Divine
Blessings, and upon your past time, and consider how you have made
use of them. For you have to give an account of all these
before God. Tell me, then, how have you used the days of your
childhood, your youth, your manhood, indeed all the days of your past
life?
In what way did you use your bodily senses, and the
powers of your soul, which God gave to you for the purpose of knowing
and serving Him? In what did you use your eyes, except in things of
vanity?
In what did you use your ears, except to hear things of
falsehood; in what your tongue, except in all manner of rash
oaths and murmurings? and your taste and all your senses, except in
sensual pleasures and flattery?
How have you profited by the Holy
Sacraments, which God ordained for your assistance?
What
thanksgivings have you made for all His benefits?
How have you
responded to His inspirations?
How have you used your health and
strength, your natural talents, your earthly goods, your
opportunities and occasions for living well?
What care have you
taken of your neighbor whom God commended to you, and what works of
mercy towards him can you show?
Then what will you answer on that day of reckoning when God shall
say unto you: "Give an account of your stewardship."
O withered tree, destined for eternal torments! What will you
answer on that day, when there shall be required from you the account
of your whole life, and of every point and moment in it? Think, next,
of the sins which you have committed, and do each day commit, even
after your eyes have been opened to the knowledge of God, and you
will find that the old Adam still lives in you, with many of the old
roots and habits. See how you have stood aloof from God, how
unthankful you have been for His benefits, how rebellious against his
inspirations, how slothful in things concerning His service, which
you never performed with that readiness and diligence and purity of
intention which you do owe Him; nay, think of how you have discharged
them even for the sake of human respects and interests!
Consider, also, moreover, how hard you are towards your
neighbor, and how gentle with yourself; how you love your own will,
your self, your flesh, your honor, and your own interests!
See how
you are always proud, ambitious, quick to anger, vainglorious,
envious, malicious, prone to amusement, inconstant, full of levity,
sensual, given to recreations, laughter and idle talk. See,
too, how inconstant you are in good purposes, how inconsiderate in
your words, and imprudent in your deeds, and how cowardly and
half-hearted in any matter of importance.
And further, after you have taken note of the multitude of
your sins, consider then their gravity, so that you may see how on
all sides your misery has grown upon you. For this you should,
in the first place, think of these three circumstances in your past
life, namely,
Against Whom have you sinned?
For what end did you
sin?
And in what way?
If you think, against Whom you did sin, you will find that it was
against God, whose goodness and majesty are infinite, whose blessings
and mercies to man are more in number than the sands of the
sea-shore. Or if you think, for what end you did sin, it was
for some point of honor, some foul lust, or some trivial interest, or
very often for something of no interest whatsoever, for no other
reason than habit, and disregard for God. Or if you think, in
what way you did sin, it was with such ease and audacity as to be
without scruple or fear; nay, at time with such ease and content as
if you were sinning against a god made of wood who neither knew nor
saw anything that was done on earth. Is this the honor which is
due to so great a Majesty? Is this the thanks you gave for so
great blessings? Is this the return you make for that most
Precious Blood shed upon the Cross, for those scourgings and
buffetings endured on your behalf? O miserable you, for what
you have lost, and more for what you have gained for yourself, and
much more still, if with all this, you do not sense your impending
perdition!
Monday Evening Meditation
After all this it is
most profitable to let your thoughts rest a while on the
consideration of your nothingness; that is, how you have by
yourself nothing, but sin, or in other words, nothingness; how
all else is from God alone. For it is clear that as all natural
gifts, so those too, of grace, which are greater, are His only.
From him is the grace of predestination, which is the source of all
other graces; from Him the grace of our vocation, and all the
grace accompanying it; from Him the grace of perseverance, and
that of life eternal.
What have you, then, from which to glory, save your nothingness
and sin?
Rest, then, awhile in the consideration of that
nothingness, and take note that this, and all else, comes from God;
so that you may see clearly and manifestly what you are, and what He
is; how poor you are, and how abundant in riches he is; and,
consequently, how little you can trust in and esteem yourself,
and how greatly you can trust in Him, love Him, glory in Him!
Then, having considered all these things, think of yourself
with thoughts most lowly. Ponder that you are nothing but "a
reed shaken in the wind." of no weights, or virtue, or firmness,
or steadfastness or anything else. Ponder that you are another
Lazarus, dead for four days, a carcass foul-smelling and abominable,
so much that they who pass by cover their noses, and shut their
eyes. Judge on your own that this is what you are before God
and His angels, and hold yourself to be unworthy to lift your eyes up
to Heaven, or that this earth should bear you, or that creatures
should serve you; unworthy of the bread which you eat and of the air
which you breathe. With that sinner of the street, cast
yourself down at the Savior's feet, with your face covered in
confusion and shame like the woman taken in adultery; and with much
sorrow and compunction of heart, beg of Him pardon for your sins, and
that, out of His infinite pity and mercy, He may vouchsafe to turn to
you, and receive you into His house.
THE SECOND PART OF THIS TREATISE WHICH SPEAKS OF DEVOTION
Chapter I.
What is Devotion?
THE greatest trouble those persons suffer from who give themselves
to Prayer is the failing in Devotion which they so often experience
in it. When there is no such failing, there is nothing sweeter,
or more easy that to pray. For this reason, now that we have
treated upon the subject-matter of Prayer, and upon the manner of
praying, it will be well to consider the things which help Devotion,
and also those which hinder it, and the temptations which most often
assail devout people in it; and certain other points that are
necessary to observe in this exercise. But first it will
greatly help the matter to set forth what Devotion is, that we may
know to begin with, what is the precious thing for which we are
contending.
Devotion, says St. Thomas Aquinas, is a power which makes one
prompt and ready for any virtue, and stirs and helps one to do well.
(Summa II, II, Q. 82, Art. 1.) This definition declares
manifestly the great necessity and usefulness of this power, for it
contains in itself more than some would think. We have on this
account to consider that the chief hindrance to living a good life is
the corruption of human nature which came to us through sin, and from
which comes the great inclination we have towards evil, and the
difficulty and unwillingness we have in respect to what is good.
These two things make the path of virtue most difficult to us, while
in itself it is the thing most sweet, most beautiful, most to be
desired, most honorable in the world. It is against this
difficulty and unwillingness the Divine Wisdom has provided this most
complete remedy in the power and succor of Devotion. For as the
north wind disperses the clouds, and leaves the sky clear and serene,
so true Devotion drives away from our mind all that unwillingness and
difficulty, and leaves it then free and disposed for all that is
good. This virtue so become as power within us as being at one
a very special gift of the Holy Spirit, a heavenly dew, a succor and
visitation of God attained through Prayer. Its very nature is
to contend against the difficulty of which we have spoken, and to
overcome this luke-warmness, to give us readiness and fill the soul
with good desires, to enlighten the understanding, to strengthen the
Will, to kindle in us the Love of God, to extinguish the flame of
evil desires, to teach hatred of worldly things, and abhorrence of
sin, and to give us new fervor, new spirit, new power, and incentive
to well doing.
For as Samson, wile possessed of his hair, had greater
strength than any man in the world, and when this was taken away from
him, became as weak as other men; so is the Christian soul strong
when he has this Devotion, and weak when he has it not.
And this is what St. Thomas desired to show in his definition,
and, without doubt, this is the greatest praise one could give to
this virtue, that, being of itself only one virtue, it is a stimulus
and incentive to all others. Let not him then that would travel
by the path of virtues, go without these spurs; for without
them he will never be able to arouse the evil beast of his nature
form is sluggishness.
From what has been said it will be clearly
seen, then, what is true and real Devotion. For Devotion is not
a certain tenderness of heart, or sense of consolation which those
who pray feel sometimes, unless there be also a promptitude and
disposition for good works, for, when at times God would prove who
are His own, it often happens that the one is found and not the
other. The truth is that form this Devotion and readiness there
often arises the consolation spoken of: and, on the other hand,
that very consolation and spiritual delight will increase the
Devotion itself, which is the readiness and incentive to well-doing.
And, therefore, God's servants may, with good reason, desire and ask
for these joys and consolations, not for the pleasure they give, but
because they are the means of increasing the Devotion which fits them
for well-doing, as the Prophet showed when he said, "I will
run the way of Thy commandments, when Thou has set my heart at
liberty," (Ps. 119:32) that is, with the joy of Thy
consolation which was the cause of my readiness.
And now let us proceed to treat of those means by which this
Devotion is to be attained, and, since with this virtue are united
all others leading to the special knowledge of God, we will consider
the means of attaining to the perfection of Prayer and Contemplation,
to the consolations of the Holy Spirit and the love and wisdom of
God, and to that union of our souls with God, which is the goal of
all spiritual life.
And this, lastly, is to consider the mans by
which we may attain to the possession of God Himself in this life,
which is that Treasure of the Gospel, the "Pearl of great
price" for the possession of which the husbandman joyfully
despoiled himself of all that he had.
Hence it is we see that the highest aim of our theology is,
that from it we may learn the way to the Supreme Good, and may make
this life to become a ladder by which we may advance step by step to
the eternal happiness awaiting us.
Taken from the English Translation, A Golden Treatise on Mental
Prayer, edited by G. S. Hollings, S.S.J.E., (reedited by the
Franciscan Archive), publ. by A. R. Mowbray & Co. Ltd., 1904:
a non-copyrighted edition.
