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#in all his tormented catholic glory
courtforshort15 · 2 years
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ettelenethelien · 1 month
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ok, but how much did the numenoreans know about the fate of men? because...
the thing is, when you share Tolkien's Faith, the way it's always presented as such a huge mystery is almost funny. because you can so, so easily guess -- well, not even guess, you just know what he meant; it has to be the same as ours, whereas in-world it's always "well, mandos knows, and maybe manwë". kudos for being aware of something most of the valar aren't, then.
but how much do the numenoreans know or guess? they say "we must die and go we know not whither" and I used to pity them a bit for that uncertainty -- which, of course, would not excuse anything, but might be disquieting, especially when you're placed next to the immortal elves. we seem to be pointed towards the edain of the first age having no beliefs they were certain about in regards to this, going only on hope -- one of the closest things we get is when hurin has his moment of defiance to morgoth: "well, you cannot keep on tormenting us after we die! then we're out of your reach", but interestingly, as far as what concerns us here, he replies to an accusation that he's just repeating what the elves taught him (which is not a valid counterargument, but never mind), saying that no, it just came to him in that very moment. in general, we get the idea that they know very little, though some of them vaguely hope for something good (and I do wonder whether news of Beren shook things up at all, even if he did not, after all, meet the full fate of men that first time, just waited in the hallway).
so far, so good, if a bit bleak, but then we get to The Mariner's Wife, and Meneldur's dramatic monologue:
'May Eru call me before such a time comes!' he cried aloud.
and
'I am in too great doubt to rule. To prepare or to let be? To prepare for war, which is yet only guessed: train craftsmen and tillers in the midst of peace for bloodspilling and battle: put iron in the hands of greedy captains who will love only conquest, and count the slain as their glory? Will they say to Eru: At least your enemies were amongst them? Or to fold hands, while friends die unjustly: let men live in blind peace, until the ravisher is at the gate? What then will they do: match naked hands against iron and die in vain, or flee leaving the cries of women behind them? Will they say to Eru: At least I spilled no blood?
and you could read it differently; to be honest the polish translation gives less room for doubt, which may colour my interpretation, but it does seem that he knows, or guesses with seeming certitude, and that is such a different attitude from everything else I've mentioned.
what have I to say to this? nothing except that beliefs may have grown or changed. I am very far from an expert on this, but, within ancient Israel which might be the closest analogue, and was even mentioned in connection to Númenor by Tolkien, beliefs regarding the afterlife seem to have indeed evolved with time; compare, say, the Psalms with (2nd) Maccabees (*the latter is in the Catholic Bible, but not in the Protestant ones, if you're puzzled) or Wisdom?
yes, it's not much of a conclusion, l admit, but there isn't really anything else I might say, unless it were to add that third age gondor seems to be somewhere in between, with a vague and hopeful sense of something, aragorn's "and beyond [the circles of the world] there is more than memory" and faramir's "till that time, or till some other time, beyond the reach of the seeing stones of númenor" (italics mine) being the relevant quotes. (the rather dramatic, if you think about it, context for the latter, being that faramir is probably well aware neither he nor frodo are that likely to see the next month. also worth noting that the italicised phrase is in text paired with the image of an alternatively possible - though "beyond hope" - meeting where they could "laugh at old grief, in the sun")
(the rohirrim seem to have their own beliefs, but they also seem to come with their own traditions, which, while not on the most part incompatible, may at times have been different. on the other hand, what we have is not much less vague either, just cloaked in different terms, so there isn't much evidence either way.)
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ofgreatart · 1 month
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Bruce Springsteen: 'I have a “personal” relationship with Jesus. I believe deeply in his love, his ability to save.'
Chateaubriand: 'but herein lies the glory of the mystery: Christ was the man of sorrows, and acquainted with griefs; his heart melted like that of a merely human creature, and he never manifested any sign of anger except against insensibility and obduracy of soul. Love one another, was his incessant exhortation.'
'Chasing something in the night'
Bruce Springsteen: “It was a kindness I’ve never forgotten. Over the years as a St. Rose student I had felt enough of Catholicism’s corporal and emotional strain. On my eighth-grade graduation day, I walked away from it all, finished, telling myself, “Never again.” I was free, free, free at last… and I believed it… for quite a while. However, as I grew older, there were certain things about the way I thought, reacted, behaved. I came to ruefully and bemusedly understand that once you’re a Catholic, you’re always a Catholic. So I stopped kidding myself. I don’t often participate in my religion but I know somewhere… deep inside… I’m still on the team.
This was the world where I found the beginnings of my song. In Catholicism, there existed the poetry, danger and darkness that reflected my imagination and my inner self. I found a land of great and harsh beauty, of fantastic stories, of unimaginable punishment and infinite reward. It was a glorious and pathetic place I was either shaped for or fit right into. It has walked alongside me as a waking dream my whole life. So as a young adult I tried to make sense of it. I tried to meet its challenge for the very reasons that there are souls to lose and a kingdom of love to be gained. I laid what I’d absorbed across the hardscrabble lives of my family, friends and neighbors. I turned it into something I could grapple with, understand, something I could even find faith in. As funny as it sounds, I have a “personal” relationship with Jesus. He remains one of my fathers, though as with my own father, I no longer believe in his godly power. I believe deeply in his love, his ability to save… but not to damn… enough of that.”
Bruce Springsteen: BORN TO RUN (book)
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‘Well, I believe in the love that you gave me I believe in the faith that could save me I believe in the hope And I pray that some day It may raise me above these Badlands’
Bruce Springsteen & The E Street Band - Badlands (London Calling: Live In Hyde Park, 2009)
. . .
Chateaubriand: “but herein lies the glory of the mystery: Christ was the man of sorrows, and acquainted with griefs; his heart melted like that of a merely human creature, and he never manifested any sign of anger except against insensibility and obduracy of soul. Love one another, was his incessant exhortation. Father, he exclaimed, writhing under the torments inflicted by his executioners, forgive them; for they know not what they do. When on the point of quitting his beloved disciples, he was all at once dissolved in tears; he experienced all the terrors of death, all the anguish of the cross; the blood-sweat trickled down his divine cheeks; he complained that his Father had forsaken him. Father, said he, if it be possible, let this chalice pass from me; nevertheless, not as I will, but as thou wilt. Then it was that that expression, fraught with all the sublimity of grief, fell from his lips: —’My soul is sorrowful, even unto death.’”
François-René de Chateaubriand
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tinyshe · 8 months
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Catholic Prayer: September Devotion: Our Lady of Sorrows
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Since the 16th century Catholic piety has assigned entire months to special devotions. Due to her feast day on September 15, the month of September has traditionally been set aside to honor Our Lady of Sorrows. All the sorrows of Mary (the prophecy of Simeon, the three days' loss, etc.) are merged in the supreme suffering at the Passion. In the Passion, Mary suffered a martyrdom of the heart because of Our Lord's torments and the greatness of her love for Him. "She it was," says Pope Pius XII, "who immune from all sin, personal or inherited, and ever more closely united with her Son, offered Him on Golgotha to the Eternal Father together with the holocaust of her maternal rights and motherly love. As a new Eve, she made this offering for all the children of Adam contaminated through his unhappy fall. Thus she, who was the mother of our Head according to the flesh, became by a new title of sorrow and glory the spiritual mother of all His members."
Prayer:
INVOCATIONS Mary most sorrowful, Mother of Christians, pray for us. Virgin most sorrowful, pray for us.
TO THE QUEEN OF MARTYRS Mary, most holy Virgin and Queen of Martyrs, accept the sincere homage of my filial affection. Into thy heart, pierced by so many swords, do thou welcome my poor soul. Receive it as the companion of thy sorrows at the foot of the Cross, on which Jesus died for the redemption of the world. With thee, O sorrowful Virgin, I will gladly suffer all the trials, contradictions, and infirmities which it shall please our Lord to send me. I offer them all to thee in memory of thy sorrows, so that every thought of my mind, and every beat of my heart may be an act of compassion and of love for thee. And do thou, sweet Mother, have pity on me, reconcile me to thy divine Son Jesus, keep me in His grace, and assist me in my last agony, so that I may be able to meet thee in heaven and sing thy glories. Amen.
TO THE MOTHER OF SORROWS Most holy Virgin. and Mother, whose soul was pierced by a sword of sorrow in the Passion of thy divine Son, and who in His glorious Resurrection wast filled with never-ending joy at His triumph; obtain for us who call upon thee, so to be partakers in the adversities of Holy Church and the sorrows of the Sovereign Pontiff, as to be found worthy to rejoice with them in the consolations for which we pray, in the charity and peace of the same Christ our Lord. Amen.
IN HONOR OF THE SORROWS OF THE BLESSED VIRGIN MARY O most holy and afflicted Virgin! Queen of Martyrs! thou who didst stand motionless beneath the Cross, witnessing the agony of thy expiring Son--through the unceasing sufferings of thy life of sorrow, and the bliss which now more than amply repays thee for thy past trials, look down with a mother's tenderness and pity on me, who kneel before thee to venerate thy dolors, and place my requests, with filial confidence, in the sanctuary of thy wounded heart; present them, I beseech thee, on my behalf, to Jesus Christ, through the merits of His own most sacred death and passion, together with thy sufferings at the foot of the cross, and through the united efficacy of both obtain the grant of my present petition. To whom shall I resort in my wants and miseries if not to thee, O Mother of Mercy, who, having so deeply drunk of the chalice of thy Son, canst compassionate the woes of those who still sigh in the land of exile? Offer for me to my Savior one drop of the Blood which flowed from His sacred veins, one of the tears which trickled from His divine eyes, one of the sighs which rent His adorable Heart. O refuge of the universe and hope of the whole world, do not reject my humble prayer, but graciously obtain the grant of my petition.
TO OUR LADY OF SORROWS O most holy Virgin, Mother of our Lord Jesus Christ: by the overwhelming grief you experienced when you witnessed the martyrdom, the crucifixion, and the death of your divine Son, look upon me with eyes of compassion, and awaken in my heart a tender commiseration for those sufferings, as well as a sincere detestation of my sins, in order that, being disengaged from all undue affection for the passing joys of this earth, I may sigh after the eternal Jerusalem, and that henceforward all my thoughts and all my actions may be directed towards this one most desirable object. Honor, glory, and love to our divine Lord Jesus, and to the holy and immaculate Mother of God. Amen. --Saint Bonaventure Prayer
Source: Prayer Book, The by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954
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pugzman3 · 2 years
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In 1 Timothy 5:22, Paul tells Timothy this.
22 Do not lay hands on anyone hastily, nor share in other people’s sins; keep yourself pure.
What he is telling Timothy is to be very careful on who you anoint into a leadership role into the church. The infiltration of false teachers, heretics, gnostic teachings, and other false doctrines began almost immediately after the Apostles began to spread the doctrine of Christ. And by allowing one of them in, Timothy would be sharing in the sins of that person. In other words, you let them in, you arerraponsible for the souls they lead astray, so be careful who you prop up.
Now, combine the message from the picture with what I wrote. This is a big reason why I go after the catholic church. The catholic church IS, and has been for a very long time, advocating the NWO, and a one world religion. For centuries they have had this goal, as well as to bring the, once called "heretic protestants" now referred to as "separated bretheren", BACK under the catholic church. As a catholic, you need to understand this truth. As a different denomination, you need to understand this truth. When you step back and see your church cave into the government (a church that is a 501c3 church does NOT have God as its head, it has the government as its head), when you see them propping up apostate teachings, bibles, and preachers, who then prop up people like Billy and Franklin Graham, who then get cozy with the pope (oh they get so very cozy), and NO ONE in that chain is calling each other out (I'm not talking about saying something for a news headline, I am talking rebuking and cutting ties), and NO ONE repents and says it was a mistake to align myself and my congregation with them, why would you still align with them?
Your church can't save you, but it can surely lead you to damnation.
Revelation 18:1-7
1 And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.
2 And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird.
3 For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
4 And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues.
5 For her sins have reached unto heaven, and God hath remembered her iniquities.
6 Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double.
7 How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow.
...come out of her, my people...
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wisdomfish · 2 years
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A lot of the Roman Catholic religion and its practices consist of mistaken ways...
The specific ways that are prescribed by God to mortify sin are known to us. A lot of the Roman Catholic religion and its practices consist of mistaken ways and means of mortification. This is the pretense of their rough garments; they deceive themselves. Their vows, orders, fasting, and penance, are all built on this false groundwork; they are all meant to mortify sin. Their preaching, sermons, and books of devotion, all look this way. That is why some think the locusts that came out of the bottomless pit are the friars of the Roman Catholic church (Rev. 9:3). They are said to torment men to the point that “they seek death but cannot find it” (verse 6). These interpreters think the friars tormented men by their stinging sermons, through which they convinced them of sin. But being unable to discover the remedy which could heal and mortify the sin, they kept these people in such perpetual anguish and terror, and so troubled their consciences, that they desired to die. This is the core of their religion. They labor to mortify the sins of dead creatures [prayer for the dead] because they are ignorant of the nature and purpose of mortification. They mix poison with it by trying to persuade us of its merit. They call it supererogation (going beyond what is necessary to merit God’s favor). The term itself is proud and barbarous. Their glory in this ritual is actually their shame. . . Such outside efforts, such physical exercises, such self-performances, such merely legal duties, without the least mention of Christ or his Spirit, are varnished over with swelling words of vanity as the only effective means to mortify sin. This reveals a deep-rooted ignorance of the power of God and the mystery of the gospel.
~ John Owen
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cto10121 · 2 years
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Just discovered the whole illegal Christian production of Hamilton saga and my troll mind is going haywire. I’m so sorry in advance. Here are some total legit summaries of European musicals for you, American Christianity-style:
Christian Roméo et Juliette: The devil has come to Verona in the guise of a sensuous woman in black, reigniting an old feud between two prominent, god-fearing families. But lo, their insolent, disobedient children meet where they should not and fall into lust and sinfulness (“L’Amour Heureux”—“Will You Sleep With Me Someday?”). Party and pander to their lust is a Catholic Friar, a sinful nurse, and the Devil in Black who haunts them lewdly. The lovers’ sin is eventually discovered by their friends and family, who implore to them to come to Jesus (“On Dit Dans La Rue,” or “Come to Jesus!”). When the lovers meet their grisly end by making an erotically-charged deal with the devil, the Friar realizes the error in his doctrine and renounces the false doctrine of Catholicism for the true Protestant faith (“J’sais Plus”—“Jesus, Forgive Me”). The families are shocked by the discovery of their children’s depravity, and realize they’ve all been taken in by the devil. They, too, come to Jesus (“Coupables”— “Guilty / It’s Time For Us To Purge Our Sin”). For the finale, the ensemble sings “Aimer,” now “In Love (We Come To Jesus)” and “Les Rois du Monde,” now “King of the World (My Lord in Christ).” Gerard Presgurvic sues.
Christian Notre Dame de Paris: The purity and glory of Notre Dame de Paris Cathedral threatens to be tarnished by hordes of brown-skinned illegal aliens begging for government handouts (“Le Temps des Cathedrales,” lyrics unchanged). Three god-fearing men—the pious if tormented Frollo, his pitiful hunchback ward Quasimodo, and the handsome captain Phoebus who is about to marry a woman of good repute—struggle with carnal temptation in the form of street walker Esmeralda, who has her wanton eye on Phoebus (“Belle,” lyrics unchanged). When the noble Phoebus refuses her lustful advances at the last moment, (“Dechiré” or “Torn Apart / The Devil’s Tempting Me”) she tries to knife him. Frollo arrests her and overcomes his own temptation when the shameless harlot offers to sleep with him in exchange for her freedom. Esmeralda and her undocumented tribe are hanged and the three Frenchmen are reconciled to God again. Cocciante and Plamondon sue.
Christian Elisabeth: The glories of the 19th century Austrian empire are about to meet their end when pious Emperor Franz Joseph falls in love with and marries the atheist feminist heathen, Elisabeth. Elisabeth is proud, overeducated, and refuses to submit to male authority, (“Ich gehör nur mir”—“The Devil Is My Lord”) even when a pious and very macho angel of the Lord, Gabriel, saves her from death as a child. Gabriel tries to persuade the shrew to come to Jesus, but Elisabeth insists on her independence (“Wenn ich tanzen will,”—“I Am Lilith’s Heir”). But when Elisabeth is raped and killed by an evil Italian, Luigi Lucheni, Gabriel comes to redeem her and she realizes the error of her ways (“Ich gehör nur mir Reprise” or “Now Jesus Is My Lord”). She ascends to heaven in Gabriel’s manly Christian arms. Lévay and Kunze sue, but are relieved: They’ve been done worse by the Americans before.
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libidomechanica · 2 years
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Untitled (“The dead, was never crew”)
The dead, was never crew; and  fed upon each as in the sigh for  Spirits, such Rage, Resent like 
Rosebud blowing Coquettes the Jaws of  liquor on the four is the  gain, now ’“t was in the was 
those spur this make me. And comply ing in despite: that began to  win a parting Watch your hidden grammar 
upwards of fish. And arguing trails that  my heart was an eager noddy,  and wisest torments of canvas, whose fault watch 
she said in Dream of his dark eyes glanced  at the cast the kiss of Golden  to Mischiefly by day by degraded 
mother that strings, while. and flutter  itself Found their waist,” If I recoil. never curious  Tasks are: again. But give your 
earth patient high, insolved out a rain,has  seemd twenty, with eager passengers,  longer Catholic in fore Glory the 
rest, sleep. Or mast our Juan word thereto,  more that they gave and Mars; Latona,  Hermes across-question spread unwelcome that 
Psyche, Florian; hold; the may comething  they be, as post kept the short  upper maids sake to be taught the 
Minotaur— from the Bust and zone. For  even both many as his bold, Next  Camus, read, eternal Flowrs gave 
spak na, lass appeard, and still german condemn, abjure  the Sword-wind blood; to sang wind  black Wings, and of skill, they might into 
this you hearts, at random falling my  mine, and all that wake, within my weak  steel copses she, then shines. Then flow, St. Er came time 
and ere he tossed, an opera, not quicker, answered  blossoms on them tete-a-tete. High and  soft cheek,— but at the night Phoebus roar 
Upset; upon it! his roun: Let methings  from their passion to the haycock,  they crispèd hail her Souls in love, let the 
sky, who put of the frost-wind  wake; he the hall. But an humbly as  he, “concluded, to ages 
peeress, have ”scaped coat? Then he cannons bend the  blue eyes are bound, a womans spaniel,  hate than can be surgeon had learnt 
mode of him a fair and taken, droopd  drink, the key told, with mingly at  which our floor, woeful lips, haunting house.
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perpetual-help · 3 years
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If I might ask, how did you return to Holy Mother Church?
Well, the short answer would be by the graces won for me by The Blessed Mother. I owe everything to her intercession.
I was a cradle Catholic who fell away from the Church during my later teenage years. I abandoned God out of anger and also out of a growing curiosity in the occult. I studied and practiced (and eventually mentored in) witchcraft for about six years. Towards the end of the six years, my pursuits into witchcraft grew darker and more sinister. To give you an example of the mindset I was spiraling towards - back then, I was becoming more acquainted with groups who condoned human sacrifice / cannibalistic rituals / cursing for the pleasure of causing chaos and misery / knowingly working with demons. I thank God that I was spared from going any further in these groups than simply learning what they do or what they encourage to be done through text, and nothing more.
I met someone I will call “H” through a mutual friend (in person.) My first impression of H wasn’t a very good one, given that I could tell from our first interaction that H was a Christian. Back then, I could differentiate between Christians and non-Christians by the feeling of the air that would surround them, and if I found them to be Christian, there would be an immediate swelling of hatred towards them. I had a tarot reading done for H and I to see whether it would be worthwhile to humor a friendship with a Christian, and the person who gave the reading claimed that H and I were actually soulmates. I took this seriously and decided that, since H and I were apparently connected in such a way, I had to make an effort towards H’s wellbeing, even if it never led to anything romantic. H attended a small Pentecostal church that would post its service online, and I would occasionally watch some of the sermons in order to mock and laugh at the ridiculousness of it. They would “speak in tongues,” give “words” to people, run around in “the spirit,” and do other things that I found stupid but thoroughly amusing. My interest was especially piqued by the idea of “speaking in tongues” - because, when some of them would “speak in tongues,” I could understand what they were saying. (More on my present thoughts about this later)
H suffered from depression, which I considered a blight to the both of us, given that we were allegedly soulmates. One Sunday, H said they did not want to go to church because of the depression, and so I offered to go with them, knowing that they would leap at the opportunity to drag a heathen to church. On my way to the church, the voices I recognized as my “spirit guides” at the time were leaving me with strong internal impressions such as: “He is going to say that your chains are breaking, ignore him.” And “he is going to single you out, don’t fall for it.” My answer to these impressions was “fine.”
When I entered the Church, I felt an immediate repulsion. People were dancing and singing pop worship songs, and I internally questioned why I had chosen to do this. Sure enough, the pastor did single me out. Most of what he said to me could be attributed to cold reading, but it was entertaining. I was told “Your chains are breaking. You wear your past bad relationship like a scarlet letter on your forehead.” and “You’re going to meet a Godly man and your relationship will be like out of movie. When you do, cling to him.” I’m not sure how to describe some of the sensations I felt during parts of the service. At times, I felt like my skin was crawling, or like my skin was burning, and other times as though my throat were closing and I was being choked. I initially brushed these feelings off and tried to convince myself that it was social anxiety, but that experience lingered with me even after the service. H and I talked a lot after church, mostly about the Bible and different parts in the scripture. I had a lot of questions and H was kind enough to offer loving and well-thought-out answers. I went home and cried, and it was the first time I had properly cried in several years. I wasn’t sure why I cried at first, but the day’s events recurred in my mind’s eye and I recalled how horrible I’d felt while people worshipped around me. At that moment, I genuinely wanted to know the truth - I wanted to know whether God was real. And, if He was real, I wanted to know whether He would help me. So, I prayed. I asked God this: “If you are real, please touch my heart so that I know.” Immediately, I enveloped by this warmth and peace, and something I can only think to describe as perfect love and tranquility. My heart felt this so intensely that it seemed to be overflowing in and through me, and I wept. I only then was able to realize how absolutely miserable and exhausted and anxious and depressed and wrathful I had been for so long. I wept, and I promised to give myself entirely to God. In return, I asked Him to help me to become a servant pleasing to Him - to love Him more, always. The demons I once considered my “spiritual guides” and “deities” showed their true colors after this experience. I would say, for the first year of my conversion, I was tormented a lot in different ways - but especially in my dreams, and by feelings of intense anxiety and despair that would be thrown upon me out of nowhere and that coupled with the sensation that the walls were closing in. The voices and impressions I once recognized as “friends” started to say things like “you can’t be saved, you’ve already given yourself to us.” among other lies. These torments continue today, and in other ways, but they aren’t as constant as they were towards the beginning.
I threw away six years worth of junk I had acquired which left my room essentially empty, but it was a liberating feeling. I started to attend the Pentecostal church, but my time there didn’t last. They hosted a woman who called herself a prophetess who spoke in tongues, but what she would say would be blasphemies. People would shout “amen” and “alleluia” to these utterances, and I began to understand that this group didn’t know how to discern the spirit. The breaking point for me was when the pastor claimed that Jesus had to learn how to perform miracles - that, and, the glaringly obvious inconsistencies between his sermons and scripture. There was an unhealthy focus on titles of ministries and “what God can do for your health and wealth.”
I lasted three months at that church before it clicked in my head that the Catholics were right. This, was also in part due to my rediscovery of the Bible verses that referred to Jesus’ command to eat His flesh and drink His blood, and a dream that followed. So, I went to confession for the first time in probably 8 or more years. It was a frightening experience and I cried during the entire confession like the wimp I am, but the liberation I felt afterwards far outweighed it all. A couple of days after my confession, I attended Mass with my mother. During the Transubstantiation, while the Priest held up The Body and Blood of Our Lord, I smelled a strong incense. I only noticed the smell because I normally disliked Church incense for how strong it is, but this one, while it was strong and impossible to ignore, it was the most beautiful smell I’ve ever encountered. (There was more crying) After Mass, I asked my mom whether she knew what kind of incense they used, and she deadpanned “They didn’t burn incense.”
Now that I have had more time to process the beginnings of my conversion and especially my encounters at the Pentecostal church, I am of the impression that I was able to understand their “tongues” because it was demons speaking through them. I’m aware that there’s a Charismatic Movement of Catholics who also claim to speak “in the tongues” but I am always wary of such claims, and I avoid such practices like the plague.
God is so merciful and so loving, and my entire life is a testament to this. I did nothing but offend Our Lord and hate all things good and Holy, but still, He called out to me and saved me from the miserable state of death I hadn’t realized I was in. All Glory to God.
As St. Germanus of Constantinople said: ”There is no one, O Most Holy Mary, who can know God except through thee; no one who can be saved or redeemed but through thee, O Mother of God; no one who can be delivered from dangers but through thee, O Virgin Mother; no one who obtains mercy but through thee, O Filled-With-All-Grace!”
For this reason, I also attribute these great graces given to me by the intercession of Our Blessed Mother, and I owe her nothing less than my life in return for this favor she has shown me.
I hope my answer has satisfied the question without being too tedious.
God bless you, and keep you.
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Today is a black day in church history - especially for Protestants and evangelicals - and provides an opportunity to remember those who have suffered and died for their faith at the hands of those opposed to the truth.
On 23-24 August, 1572 (and the days following) thousands - if not tens of thousands - of French Protestants (known as "Huguenots") were viciously slaughtered by mobs in Paris and the French countryside. The event, which has come to be known as the St. Bartholomew Day massacre, was incited by Catholic members of the French royal family and had the endorsement of leading members of the Catholic clergy in Paris. It remains one of the worst massacres in history and is certainly the largest scale and most barbaric persecution of Protestants by religiously-motivated adherents to Roman Catholicism.
Nearly a century later in England on 24 August, 1662, two thousand or more evangelical and other non-conformist ministers were booted out of the Church of England for refusing to fully comply with the dictates of the Act of Uniformity and running church services by the letter of the Book of Common Prayer. This meant many of them were either completely prohibited from carrying out gospel work and pastoral ministry, or at least severely restricted in what they could do. Many faced government and religious persecution for following their convictions and continuing to preach the gospel and teach the Bible in spite of the legal restrictions.    
I certainly don't commemorate this day to incite any hatred towards people who might today be adherents to the religious persuasions responsible for these events, but I do think it's worth remembering on this day that people and institutions who supposedly represented God and Christ have used their power and influence to do great damage to the cause of the gospel and to shed the blood of Christ's people and cruelly afflict those who love the truth.
Moreover, I think its worth remembering on this day how many through the ages have been prepared to lose privileges, possessions, reputation, freedoms, comforts, health, loved ones and even their own lives for the sake of Christ and the gospel. Whether the persecutors have been imperial Romans or ecclesiastical Romans; corrupt religious leaders with institutional power or angry, radicalized militia with arms; cannibals in unevangelised islands or Communists in industrialized societies - let us remember the fallen, the harassed, the maligned, the tortured and the banished.
Thomas Watson, whose quotes I've been sharing a lot as of late, suffered under the Great Ejection of 1662. As a way of commemorating those who've suffered for Christ through the ages, I thought I'd share some reflections of his on the final Beatitude:
"Blessed are those who are persecuted for righteousness' sake, for theirs is the kingdom of heaven. "Blessed are you when others revile you and persecute you and utter all kinds of evil against you falsely on my account. Rejoice and be glad, for your reward is great in heaven, for so they persecuted the prophets who were before you. (Matt 5:10-12, ESV).
"Religion will cost us the tears of repentance and the blood of persecution."
"The saints have no charter of exemption from trials. Though they live ever so meek, merciful, pure in heart—their piety will not shield them from sufferings."
"Persecution is the touchstone of sincerity. It discovers true saints from hypocrites. Unsound hearts look good in prosperity—but in time of persecution fall away (Matthew 13:20, 21). Hypocrites cannot sail in stormy weather. They will follow Christ to Mount Olivet—but not to Mount Calvary." "God lets his children be in the furnace that they may be 'partakers of his holiness' (Hebrews 12:10). The cross is cleansing. It purges out pride, impatience, love of the world. God washes his people in bloody waters to get out their spots and make them look white."
"It is true the saints have their infirmities—but the wicked do not hate them for these—but for their holiness, and from this hatred arises open violence."
"The church's enemies are those 'of her own house'. Such as are open pretenders, but secret opposers of the faith, are ever worst. They are the vilest and basest of men, who hang forth Christ's colors—yet fight against him."
"No sooner is any man a minister—but he is part martyr." "It is the cause which makes a martyr. When we suffer for the truth and espouse the quarrel of true religion, this is to suffer for righteousness' sake."
"The primitive Christians burned more in love, than in fire." "It shows us what the nature of Christianity is, namely, sanctity joined with suffering. A true saint carries Christ in his heart—and the cross on his shoulders. 'All who will live godly in Christ Jesus shall suffer persecution' (2 Timothy 3:12). Christ and his cross are never parted. It is too much for a Christian to have two heavens, one here and another hereafter. Christ's kingdom on earth is the kingdom of the cross."
"He who does not prize truth above life will never lay down his life for the truth. The blessed martyrs sealed the truth with their blood. There are two things God counts most dear to him, his glory and his truth."
"Alas! how far are they then from suffering that cannot deny themselves in the least things; who in their diet or apparel, instead of martyring the flesh, pamper the flesh! Instead of taking up the cross take up their cups! Is this self-denial, to let loose the reins to the flesh? It is sure that those who cannot deny themselves, if sufferings come, will deny Christ. Oh Christians, as ever you would be able to carry Christ's cross, begin to deny yourselves."
"There is a time shortly coming, that if you do not deny the world for Christ, the world will deny you. The world now denies satisfaction, and before long it will deny place. It will not allow you so much as to breathe in it. It will turn you out of possession; and, which is worse, not only the world will deny you—but Christ will deny you. 'Whoever shall deny me before men, him will I also deny before my Father which is heaven' (Matthew 10:33)."    
"The primitive Christians, though they were boiled, roasted, and dismembered—yet like the adamant they remained invincible. Such was their zeal and patience in suffering, that their persecutors stood amazed and were more weary in tormenting—than they were in enduring!"
"And as the saints' sufferings adorn the gospel, so they propagate it. Basil says that the zeal and constancy of the martyrs in the primitive times made some of the heathens to be Christianized. 'The Church is founded in blood and by blood it increases'."
"A Christian may lose his life—but not his reward. He may lose his head—but not his crown."
"While Christians are wading through the deep waters of persecution—they should fix the eyes of their faith on the land of promise. 'Great is your reward in heaven!' Those who bear the cross patiently—shall wear the crown triumphantly!"
"First martyrs for Christ—then kings for Christ."
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pamphletstoinspire · 3 years
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Good Friday - April 2, 2021
Good Friday (also called “Great Friday” or “Holy Friday”) is the most somber day of the entire year. A silence pervades, socializing is kept to a minimum, things are done quietly; it is a day of mourning; it is a funeral. The Temple of the Body of Christ is destroyed, capping the the penitential seasons begun on Septuagesima Sunday and becoming more intense throughout Lent. Traditional Catholics wear black, cover their mirrors, extinguish candles and any lamps burning before icons, keep amusements and distractions down, and go about the day in great solemnity.
by Fr. Francis Xavier Weninger, 1876
“Now there stood by the cross, Mary His mother.”–John xix, 25.
Yesterday, beloved in Christ, the example of Judas the traitor was held up to us as a terrible warning upon which every sinner might meditate, and, perhaps, realize the consequences of such total atrocity and utter hardness of heart. That warning might be, for many, the very last grace vouchsafed by God! Oh, may it not be in vain! What reason has not the sinner to strike his breast, and cry out: “O God, be merciful to me, for my sins have been as great, perhaps, as those of Judas, and more frequent!” Yes, sinners, it is even so; for Judas, wretch though he was, did not try to pervert his fellow-laborers, the Apostles; while you, how many innocent souls have you not led astray, both by word and example? How many souls, most dear and precious to the Heart of Jesus, have you not turned away from Him?” Woe to him by whom scandals come. It were better for that man that a millstone be hanged about his neck, and that he were drowned in the depths of the sea.” And yet, my brethren, if, among my hearers there are any who have been guilty of grievous sin, I would say to them, do not despair. Even though each passing year has witnessed the commission of crimes, each one more terrible than the last; nay, even if you have lived as an incarnate devil, do not despair. Look upon Mary beneath the cross. Call upon her; she will take you under her maternal protection; lead you to her divine Son, who can refuse her nothing; and obtain for you the grace of a true conversion; for is she not the one chosen by God, and destined to be the Mother of mercy, the refuge of sinners?
As the subject of our present meditation, my dear brethren, let us consider the wonderful power contained in the words uttered by Jesus on the cross, those seven last words which inspired the sweet heart of the Virgin Mother with an ardent wish to save and rescue sinners. O Mary, Mother of mercy, show thyself a merciful mother, especially towards those erring children, who have come here tonight, their hearts heavy with the burden of sin! I speak in the holy name of Jesus, for the greater honor and glory of God!
As it seemed good to the Lord to place a helpmate by the side of the earthly Adam, so we behold at the side of Jesus, the heavenly Adam, Mary, the Eve of the New Law; that, as by the fall of the first Adam and Eve the whole human race was plunged into an abyss of woe, so through the second–Jesus and Mary–rescued man was led to hope for heaven. It is true that, in the abstract, it was the merits of Christ alone which effected our redemption, yet, that its fruits might be imparted to man individually, Jesus was pleased to place by his side a mother–Mary–for the consolation and assistance of the human race.
Jesus merited; Mary distributes those merits. Therefore, God filled her heart with the most fervent affection for us, who have been born in sin, ensnared by numberless temptations, walking in the path to heaven, it may be, but in constant danger of going astray, and persecuted by the enemies of our salvation who rejoice when we make but one false step, hoping thereby that we will become their prey forever. Mary’s heart is filled with the most unspeakable compassion for us ; and no mother, of her own natural inclination, so fondly loves a child, so tenderly cares for its welfare, so untiringly watches over it in every danger, as does Mary in regard to the children of men; especially if they have had the happiness of receiving baptism as members of the Holy Catholic Church. “Come ye all to me, and be filled with my fruits.” Thus does Holy Church cry out to those who zealously walk under her protection and patronage in the way of perfection, the path which leads to the joys of heaven.
But with far more earnestness and devotion does this exclamation come forth from the mother of love and mercy to every soul that has fallen into sin. “Come back,” this tender mother cries: “forsake your sinful lives, and live for God.” The reason why the Saviour placed His mother beneath the cross is given by St. Bonaventure, in the following touching words: “Divine mercy was pleased to place beneath the world’s redeeming wood, a creature who would be wholly merciful, and her name is Mary.” Jesus did so that no sinner need ever despair, that no soul need be lost. St. Bernard says: “You dare not go to Christ because you have crucified Him, and, besides, He will one day be your Judge; but look at Mary, hasten to her; she is all mercy. In her, so tender, kind, and loving, there is nothing at which you could take alarm. She is a mother who will lead you to her Son; who will reconcile you through that precious blood He shed upon the cross, to His eternal Father.” Mary herself gave the same assurance to St. Bridget in a vision: “There is no sinner so great,” she said, “who, when he calls upon me and comes to me, will be cast off, and refused forgiveness.” During the earthly life of the Blessed Virgin, her heart burned with the desire to lead souls to Christ.
Oh, with what joy did she behold them return to the path of virtue after they had strayed therefrom, and to a life of sanctity after they had abandoned their evil ways! But, beloved in Christ, how immeasurably was this desire increased when she stood so near her dying Son, and heard the words uttered by His parched and livid lips:
“Father, forgive them; they know not what they do,” were the first precious words which welled up from the agonizing heart. The mother listened, and resolved to make it her dearest care to lead the sinner back to God, that the blood of Jesus might not be shed in vain. “O my Jesus!” was the prayer she put forth to her crucified Son, “I know well that for love of souls Thou didst choose this painfnl death, to deliver them from the curse of sin; therefore, I unite my petition to Thine, and cry with Thee: Heavenly Father, forgive! Receive my only-begotten Son; I offer Him to Thee with all His merits, together with my own, which I have gained by Thy divine grace, or may merit until the end of my life. Have mercy, I beseech Thee, upon the sinful children of men!”
“Amen I say unto thee; this day shalt thou be with Me in Paradise.”
Mary listened, and still her desire for the salvation of souls increased; for her compassionate heart shuddered at the terrible torments into which those who were lost would be plunged. And in proportion to the number saved by the life, death, and passion of Christ, will the glory and beatitude of the Sacred Heart be increased in heaven.
“Woman, behold thy son; son, behold thy mother.”
How precious are the words which fall from the dying lips of a beloved friend! How much dearer are they when it is an only son. Mary listened, and the wish of her heart grew still more intense, as the Saviour spoke, to save every soul. By these words He solemnly declared before heaven and earth that to Mary He bequeathed the children of Adam, that she might, through her intercession, aid in their salvation with the love, tenderness, and magnanimity which has marked her love for Him. And can we doubt that the sorrowful mother promised to do so? And the blood, which gushed from the five sacred wounds, fell upon her there, thus sealing the solemn promise she made to Christ.
“My God! my God! why hast thou forsaken Me?”
Mary understood the meaning of this complaint. Christ suffered, as it were, the punishment of separation from God, incurred on account of sin; but what more than all afflicted His heart, was the knowledge, that in spite of that blood He so freely shed for man amid temptations, trials, afflictions, and intense pain, for so many it would be shed in vain.
“I thirst!” It was not sufficient for the Saviour to deliver us from the curse of sin, but He would fain induce us to imitate His example, though life itself might be the penalty. Mary heard and understood the plaintive cry, and her wish grew stronger still to win souls for heaven, and console the Sacred Heart.
“It is consummated!” The work of redemption is finished, and Jesus leaves this world with the words: “Father, into Thy hands I commend my spirit.” “Behold the completion of the work for which Thou didst send me here.”
This perseverance unto the end is the perfect fulfillment of the divine will; but it is a grace which, in reality, not one of the saints in heaven who reached that happy home thereby merited of himself; but as Holy Scripture tells us, and the holy fathers unanimously assert, a solid and tender devotion to Mary is a certain sign of election. “Whosoever finds Me finds life, and draws salvation from the Lord,” says the Holy Ghost, through the Church, in reference to the ever blessed Virgin Mary.
“Father, into Thy hands I commend My Spirit.” With the most implicit confidence may her devoted clients, as this world recedes from their dying eyes, breathe forth the prayer which the Saviour uttered on the cross.
When St. John of God was dying, suddenly there appeared to him the pure and loving Mother of Jesus at the very moment that he had ceased to hope for that favor. But Mary, who had promised to be there, sweetly said to this faithful servant: “My dear son I never forsake my children in this solemn hour.” O sinners, do not lose courage, hasten to Mary, call upon her, seek her assistance, and she will help you to make a good confession! Draw from her bleeding heart those seven swords of grief which your sins have thrust therein,–the sword of delay in conversion, of impenitence, of scandal, of indifference in matters of religion, of disdain towards the Church and her ministers. Judas forgot to call upon her. O sinners, for Christ’s dear sake forget not so sure a refuge, who is ready to help, who longs to save your souls!
O Mary, with St. John we sink down at thy feet, even as if, with Him, thy adopted Son, we were now on Calvary, and cry out from the very depths of our contrite hearts: “O Mother of mercy, be merciful unto us, by the memory of those sorrows which thou didst endure upon the sacred mount. Obtain for us the grace of true contrition of heart, a life free from sin, and a happy death through Jesus Christ, our crucified Lord and Redeemer.–Amen!
“And when Jesus saw His Mother and the disciple whom He loved, He said: Behold thy Mother,”–St. John xix, 26.
Yesterday we considered St. John, the disciple of love; and his beautiful example pointed out to us, in the clearest manner, the conditions necessary for approaching the Table of the Lord, so as to partake of the heavenly food in a worthy manner; and, after its reception, to unite ourselves so intimately with Christ that our reception of the Holy Communion may be indeed like that of St. John, and produce in our souls the same effects of sanctifying love. Today the scene is changed.
Let us glance at him as he stands beneath the cross, beside Mary, the Mother of fair love, and learn no less expressly the conditions upon which we, ransomed sons of men, through the passion and death of Christ, may reap the fruits of the Redemption in their fullness for time and eternity. Today also his characteristic feature, as disciple of love, exemplifies these conditions. And why? Because the more sincere our love for Jesus, the more perfectly will our hearts be prepared to appropriate these fruits; and, from the wounds of our crucified Saviour to receive, without intermission, new distributions of grace.
O Mary, who, under the cross, didst adopt St. John as thy son, adopt us today in like manner as thy children, and obtain for us that love for Jesus which filled his fervent heart! I speak in the most holy name of Jesus, for the greater honor and glory of God!
If yesterday we beheld in spirit St. John at the Holy Table resting upon the Sacred Heart of Jesus, we learned also how fully he merited, above all the other Apostles, the title, “disciple of love.” And, on this day, so sad, so full of mournful memories, and yet replete with consolation too, we perceive that again he is favored, above all the other Apostles, in being allowed to stand by the Mother of Jesus beneath the cross. Oh, that we all would avail ourselves of the privilege, of being near Jesus–present in the Blessed Sacrament–by visiting and receiving the Son of God!
The fervent love which inflamed the heart of St. John shows us at once what will render our intercourse with Jesus like unto his. And now the love, which burned so brightly amid the spiritual joys of that holy eventide, retains its ardor toward the crucified One in all the desolation of this bitter hour. It glowed in the faithful heart of St. John on Calvary, and exercised a sublime influence upon the holiness of his after life.
To understand better what kind of affections they were which rendered St. John so dear and precious to his suffering Saviour, let us glance first at Mary– the, Mother of Sorrows, the Queen of Martyrs, and the type of all that is holy and beautiful in love–and think of the sentiments which filled her maternal heart as she endured each separate pain inflicted on her beloved Son, for it found its echo there. And these affections were mirrored in the dear disciple’s faithful heart, causing Jesus to give, before He left this world, His loving Mother an affectionate son. And what were the feelings of this blessed Mother in that solemn hour, when she beheld the consummation of what had begun some three and thirty years before? Compassion, adoration, thanksgiving, and perfect resignation to the most holy will of God.
Ah, yes! compassion. The sight of a poor body covered with wounds, bruised, and bleeding, always awakens it, especially if the sufferer be the innocent victim of malice; and this feeling is intensified if he be connected with us by the ties of love or blood. Imagine, then, the feelings of a loving mother when her darling child lies wounded or dying in her arms!
During one of my missions the following painful illustration of this came under my personal observation: Two children–two innocent little children– were at play in the yard near by their dwelling, where an elder brother was splitting wood. Unfortunately, the stroke of the axe fell on the hand of the little golden-haired boy of five–the youngest of the three. The hand was almost completely severed from the wrist, and was kept thereon only by a slender piece of skin. Horrified, the brothers carried the little one to his mother, who gave one look and fell fainting on the floor. Judge, then, of the grief of the Blessed Virgin, who possessed the feelings of a loving mother in the highest degree.
And yet, with the sharp sword of sorrow piercing her heart, she stood calmly by, and thought of the priceless value of those sufferings which Jesus underwent. She, who bore so large a part in the redemption of man–Queen of Apostles, and seat of divine wisdom–adored the decree of God, which was completed through the passion and death of Christ, that through the sufferings of a God mankind should be redeemed.
Mary’s heart was full of adoration combined with gratitude for her own election as Mother of the Redeemer. Gratitude that she was permitted to stand by the cross and nearest to Him. She thanked God that she was permitted to unite her sufferings with those of her divine Son; and that unto her was given to be mediatrix between Him and the human race. She bowed in meek submission, saying, as first she did in Nazareth: “Behold the handmaid of the Lord; be it done unto me according to Thy word.” Thus prayed the Mother of God, even while the shadow of the cross was darkening her future life, and the sword of grief, which Simeon promised, pierced through her very heart.
And in all this St. John, the beloved disciple, was her counterpart. He felt the most tender pity when looking up at the dying Saviour, now truly the Man of Sorrows. What a change in Him since the evening of the Last Supper, that Holy Repast, the intense joy of which could never be forgotten, and which proved the sweetest solace in the anguish of the present hour! There the Son of God appeared the most beautiful among the children of men; now, the glory was dimmed, and there was no comeliness in Him. St. John was also deeply grateful for having been chosen by Christ to walk by His side through life, to stand by Him in death. He, too, made the sacrifice of his own will, as the Blessed Mother did. Compassion, adoration, gratitude, and submission!
We, too, can participate in these affections; and we must do so, if we would share to the full extent in the merits of Jesus’s death. But will it suffice to stop at mere feeling? So far from it, that to think so would be one of the greatest illusions, and must be severely guarded against; for St. John tells us that we must love, not in words alone, but in deeds. That our love for the crucified One may prove itself as true, sacrificing, and faithful as that of St. John, let us keep ever in view the words spoken by Him upon the cross, which, falling upon the ear of affection strained to catch even the faintest whisper of his beloved Lord, illumined the soul of St. John for the rest of his life, and guided him in the way of salvation with their beautiful light.
Let us apply them to ourselves, and imagine that Jesus addresses us thus: “Souls redeemed by Me at the cost of such bitter anguish, if you love Me, sin no more; but profit by these my sufferings, and aim for the joys of heaven.” Ah, yes! my dearest brethren! when pleasure’s seducing cup is held to your lips, and you can not quaff therefrom without committing sin, pause then, and think of the weary years of pain which Jesus spent on earth! Think of that life of toil and trial crowned in the latter years by suffering and anguish such as the mind could never conceive, and an ignominious death, and all for you! Think of this, friends, and dash the poisoned cup away!
Yes, it was sin which crucified your Saviour; and St. John grieved over the slightest shadow of evil which might have fallen on his soul; but we may well believe that, after he listened to the words: “Father, forgive,” his beautiful soul was never stained with the smallest fault.
“Amen, I say to thee; this day thou shalt be with Me in paradise.” To St. John was granted the wonderful privilege of beholding the glories of heaven while yet on earth. Detach your hearts from the empty treasures of this world; for, if you would arise with Christ, seek first the things which are of Christ.
“Woman, behold thy son.” “Son, behold thy Mother.” St. John heard the words; he glanced at Mary, drew nearer, and threw himself at her feet beneath the cross. Then he embraced his adopted Mother with all the fervor of filial love. My dear brethren, show your love to Jesus by a tender devotion and love to Mary. Love her with a truly filial love; for Christ, according to St. Bridget and other spiritual writers, has given, in the person of St. John, the entire human race to Mary as her children.
“My God! my God! why hast thou forsaken Me?” Man’s life is a warfare; and, at times, it seems indeed as if we were entirely forsaken. Let us, then, like St. John, be ready to suffer every thing, and to give up our very lives rather than commit one single venial sin. Look, with the beloved disciple, at Jesus, the crucified One, and you will conquer and overcome.
“I thirst.” St. John listened. Jesus thirsts after souls, and this favored Apostle understood the mournful cry. And do you not think that he promised the Lord, as a true disciple, to spread His kingdom, and to labor for the salvation of souls, the value of which he saw more clearly in that solemn hour when he witnessed the incalculable cost of their redemption? Try, beloved in Christ Jesus, to imitate him in his zeal for the rescue of human souls.
“It is consummated.” Fidelity to the very end is the most convincing proof of true love, which “many waters can not quench,” as Holy Scripture affirms. Be faithful, then, O Christians, whose salvation has been purchased at such a price; and, for love of Him whose sufferings we commemorate tonight, falter not, but persevere until the last. And then when that awful day will dawn, which hath for you no night, or that evening twilight fall, of which you will never see the morn, with perfect hope you can sigh: “Come, my Jesus, come,” and yield up your spirit in the affections of your faithful love to Him with the longing desire of St. John, and the holy confidence of St. Francis Xavier. Ah, yes! then you may well cry out: “I have loved and trusted in Thee, O my God, and will therefore never be confounded. I die in Thy blessed arms, O Jesus, my Crucified Love.”–Amen!
“O death, where is thy sting?”–1 Cor. xv, 55.
If I, dearly beloved in Christ Jesus, have meditated with you upon the manifold miseries which drape our lives with the sable hue of gloom, I have also reminded you how Christ, the luminous Sun of justice, shines even amid this mournful night and brightens it with the most consoling rays of hope. There is, however, a still greater likeness between a dark and starless night and the condition of the departing soul. Oh, how terrible is the darkness which overshadows it at the approach of that moment which is to witness the separation of the soul from that body to which it has been so long and so intimately united–when it must depart alone, and, uncheered by the companionship of even one earthly friend, enter on a path all new and strange, “the house of its eternity!” The sight leaves the dim and fading eyes, and night comes for that dying man, although the sun’s bright glow may fill the room. But, alas! the shadows fall deeper still when despair sets in, and envelop the departing soul in a night of desolation and woe.
Yes, even to God’s saints has it been given to walk through the dark valley of bitter agony before they could enter the joys of heaven. The great St. Hilary trembled when his death hour approached, thinking of the words of St. Paul: “It is terrible to fall into the hands of the living God;” but, taking courage, he exclaimed: “What! You have served God for seventy years, and now are afraid to appear before Him. Fear not, my soul, but go forth to meet your God; ” and so he departed, full of holy hope.
Would you also, my brethren, be blessed with the sweet confidence of St. Hilary at the hour of death? It is in your power–for what animates the dying Christian who has faithfully served his Lord, is a glance at the crucifix which is placed in his hands; for Christ is the Sun which brightens the dark hour of death.
O Mary, Mother of a happy passage, as the twilight of life gathers over our souls, assist us by thy prayers, that our eyes may unclose upon the eternal day! I speak in the most holy name of Jesus, for the greater honor and glory of God!
As we read in the lives of the holy fathers in the desert, who lived in their little cells in Egypt, it came to pass that an Abbot of great renown lay on his dying bed. His spiritual children, who loved and revered him for his wonderful sanctity, gathered from far and near to witness that edifying death and pray for the departing soul. The face of the dying man was illumined with divine love as he uttered distinctly the words: “Behold, the choir of patriarchs approaches to meet me.” The hermits, in awe, remained silent, and ventured not to speak; when, after a short pause, there fell upon the listening group an exultant cry: “Behold, the venerable prophets are coming to meet me.”–After a brief silence his countenance became still more brilliant as, lifting up his voice, he exclaimed: “The apostles of Christ are here, and wish to bear me away to heaven.”–Another interval of silence; the lips of the venerable servant of God moved again; and on being asked with whom he was conversing, he replied: “The angels are here, and wish me to go with them, that they may introduce me to the joys of heaven; but I ask them to leave me here still longer, that I may perform more penance for my sins.” One of the fathers then said: “Venerable Abbot, you do not need to do longer penance.”–And behold, his face shone as if he were in an ecstasy of delight, and he cried: “Jesus my Saviour cometh!” and with these words the lovely dawn of a happy eternity broke upon his soul, as it went forth to dwell forever with God.
My dearest Christians, a similar halo of consolation may one day irradiate your dying bed, if you be but faithful, when Christ the Lord, not only in vision, but with body and soul, divinity and humanity, comes to your hearts. The priest will administer to you the Sacred Host as viaticum before you go to receive the reward of a well-spent life.
This blessed assurance which I give you, however, from this holy place, can not be offered to every dying person, but only to such as have believed and hoped and loved during life, and who have observed all the commandments of God and of His Church. Even they, as I said before, may in their last agony, by the permission of God, feel a great interior desolation for their greater purification, that they may enter at once into everlasting bliss.
We have considered the trials which, from the cradle to the grave, are the lot of man, in my discourse of yesterday, and beheld the five rays which come from the sorrowful heart of the agonizing Jesus, to encourage us amid these trials and troubles, and also in the many and violent temptations which will encompass the soul.
In the terrors of death’s dark night, my dear brethren, there will be seven consoling rays in the seven words which Jesus spoke upon the cross, and of those I will speak tonight.
“Father, forgive.” This is the first ray which illumines the night of death for the faithful child of the Church. It is a most sweet solace for those who have never offended God by mortal sin–who have ever cherished unspotted the white robe of their baptismal innocence. Alas! they are but few. We know that the angelic youth St. Aloysius received the tidings of his approaching death with the greatest joy, for he immediately entoned the Te Deum.
But few who pass the morning of life, not to speak of those who have borne the burdens of years, leave this world with their baptismal innocence unstained. I look around this sacred edifice and see before me a goodly multitude who have come hither to commemorate the Saviour’s death, and perhaps–alas! I fear is more than a perhaps–many of them have so deeply offended the crucified Saviour that conscience torments them and gives them no rest; and they say: “What will become of us if, in our dying moments, Satan holds up the long list of our offenses in all their enormity?” Do not despair: confess those sins with fervent sorrow; the blood of Jesus will wash the guilt away; else, why did He cry to the eternal God: “Father, forgive”?
It may be that, although you have sinned, you have already repented and sought reconciliation with God by a good confession. If so, how sweet those words for you: “Father, forgive”! And Who uttered them? The same Christ Who said to His Apostles and their successors in the holy ministry to the end of time: “Whose sins you shall forgive, they are forgiven them; and whose sins you shall retain, they are retained;”–the same Jesus Who, to strengthen you at the hour of death, instituted the sacrament of Extreme Unction, which washes away the least trace and stain of sin from the soul, and even the relics of sin. It is the same Saviour Who will forgive your sins at any time while the breath still lingers in your body, even at the very final moment, through the infinite merits of His passion and death. Yes, my brethren, He will do this if you but turn your dying eyes upon Him with a confiding and repentant heart; for a single drop of His precious blood, of which the value is infinite, would be sufficient to redeem a thousand worlds.
Why, then, O Christians–why should you despond? Christ is praying for you to the Father. He, the Lamb of God, Who taketh away the sins of the world, has He forgotten you? Detach your hearts from earthly goods and pleasures, for, believe me, what darkens the dying moments of so many Christians is an undue attachment to them. If a person, during the course of a long life, has set his heart upon the riches of this world and labored to amass its treasures, how grieved will he not be, at the hour of death, to feel that they are slowly but surely slipping from his grasp! Oh, then, “die daily” to the world! Seek first the Kingdom of heaven, and you may indeed cry out: “O death, where is thy sting?”
“This day thou shalt be with me in Paradise.” These consoling words were spoken by Christ upon the cross. Oh, what a flood of light they pour upon the obscure night of the departing soul! The thought–“I leave the delights and treasures of the world; but what are they in comparison to those which await me in heaven?”– inspires the heart with the wish to possess the goods of the Lord in the country of the living, and to enjoy that bliss of which St. Paul affirms: “Eye hath not seen, nor ear heard, neither hath it entered the heart of man what God has prepared for those who love Him.”
What throws a shadow of gloom over the dying hour is the grief the sufferer feels at leaving behind the friends he sees weeping around his bed. This is a feeling from which even pious souls are not exempt. But, Christians, be consoled; Jesus from the cross cried out: “Woman, behold thy son! Son, behold thy Mother!” If you have honored Mary, like a good child, and followed her holy example, then will she assist you in your last moments, even though father, mother, sisters, and brothers should forsake you.
Oh, what a luminous ray of celestial light is contained in the thought: “The Holy Virgin will be with me; St. Joseph, the Archangel St. Michael, and all the saints whom I have begged to obtain for me a happy death, will surround me; my guardian angel will defend me from the spirits of evil, and strengthen me to resist their attacks.”
It is true that I must leave those who are dear to me, but I will be welcomed by those of my friends who await me in heaven. Oh, what joy to be forever united with them in a home where neither death nor sorrow can enter!
“My God! my God! why hast thou forsaken me?” Thus did Christ pray in accordance with the psalm which predicted His sufferings. The pious child of the Church need never complain that God has forsaken him. Christ comes to him in the viaticum, to strengthen his soul in the supreme moment of his last agony.
My friends, it is hard to die. Death is a punishment of original sin. But how encouraging the thought: “It is the act, the most precious act, by which I give back my life to Him Who bestowed it, if I so overcome myself that I resign myself willingly to His divine decree and unite my will so entirely to His as to desire this very death, in this very place, and in this very manner, and all because my loving Saviour wished it so.” If, beloved in Christ, you can meet death with such entire resignation, the flames of Purgatory will be extinguished for you, and your Lord and Judge will bid you enter at once into the joys of His heavenly home.
“I thirst!” This plaintive cry deeply affected the Blessed Virgin and St. John. Happy the Christian who has lived only for Jesus. At the hour of death his heart will be filled with the desire of the Apostle “who longed to be dissolved and to be with Christ;” and this the more because death takes from us the possibility of ever again committing sin.
“It is consummated.” What a sweet assurance of rest and peace is contained herein! The burning love from the heart of the dying Saviour illumines the words with the brightest rays of consolation and hope. “It is consummated.” The life of toil and sacrifice of three and thirty years is over; the cruel scourging, the sharp pain of the stinging thorns, the anguish of the crucifixion, are over: “Father, into Thy hands I commend my spirit.” O blessed eye which heralds the dawn of eternal glory! What a consoling ray of divine hope, not only for the Saviour, but for the Christian about to leave this world, if he too has been faithful unto death! How trifling will then be all the labors, toils, and mortifications he endured for the love of God, and how sweet the thought of the consequent bliss which awaits his soul!
Let us so regulate our lives that we may taste this sweetness not only at the close of life, but at the close of the day when we sink into sleep, “the image of death.” “It is consummated.” “Father, into Thy hands I commend my spirit.” One glance at the crucified Jesus is sufficient to inspire the heart with the certain hope that sustained St. Francis Xavier in his last moments, as he pressed His image to his lips: “O my crucified Love, I have trusted in Thee and will never be confounded.”
Dearest Jesus, so dispose our hearts in life that at the last dread hour You may appear to us as the glorious Sun of justice, to brighten with these sevenfold rays the gathering gloom which fain would darken our passage into eternity.–Amen!
Good Friday: The Greatest of All Sorrows
by Bishop Ehrler, 1891
“O all ye that pass by the way, attend, and see if there be any sorrow like to my sorrow.” (Lament, i : 12.)
I present to your pitying contemplation, this morning, my dear brethren, the mightiest, the most profound sorrow that earth has ever witnessed. It is not merely a single affliction, (such as is often endured by the human heart), but the sum of all suffering and woe, that fullness of all sorrow, united and enclosed in a single heart, and that heart, the sacred heart of our Lord and Saviour, Jesus Christ! The King of martyrs, our divine Redeemer, appears, today, before our minds in bloody garments, saying to us: “Oh all ye that pass by the way, attend, and see if there be any sorrow like to my sorrow.” Who will refuse to compassionate Him, overwhelmed with the bitterest anguish for our salvation? Who can live through this day, of all others in the year, without being penetrated by the most profound and sincere compassion for the mangled and martyred Lamb of God?
Behold, how our holy Church, the Bride of the King of martyrs, laments for her beloved! She can not find words to express her deep, sharp pain. Clad in the garments of mourning, with anguish in her countenance, and tears in her eyes, she sits before the Cross of her Bridegroom, and tenderly bewails His sufferings and death. To each of her children she cries out, today; “Let tears, like a torrent, run down day and night; give thyself no rest, and let not the apple of thy eye cease. Arise, give praise in the night, in the beginning of the watches; pour out thy heart like water before the face of the Lord.” (Lament. 2: 18, 19.)
The bitter Passion of Jesus should always and continually engage the contemplation of our souls. Day and night, like the blessed in heaven, should we adore the wounds of our Redeemer; ever and always, should we weep with all holy souls over those sufferings which were borne for love of us. But today, my brethren, when all these agonies pass swiftly before our eyes, when the blood flows afresh, and the death-sweat oozes from his body, must not the stream of our tears, like a torrent, run down day and night? Ah! yes: the Passion and Death of our dear Redeemer reveal to us this Good Friday morning the greatest and deepest of all sorrows.
I. Because of the extreme torments suffered;
II. Because of the person who endured those torments; and
III. Because of the cruel cause of those torments.
I. Who can fathom the depths and the bitterness of the deep sea of human anguish? Who can count the tears that have been shed since the unhappy fall of Adam? Who can reckon the cries of woe and misery, of agony and despair, that have issued from the mouth of one single suffering man? Yet there has been no earthly sorrow which can even be compared with that of our Saviour. If ail the pains and miseries of the whole earth were collected together and united in one great mass of anguish, the sufferings of our Redeemer would far outweigh them all. So immense, so profound, so overwhelming were they, that only the mighty heart of the God-Man could endure them.
1. The prophet Isaias beheld in a vision the future sufferings of the Messias, and saw the holy Victim covered with blood and wounds; but when he attempted to paint the picture of the King of Martyrs, O then, my brethren, he was bewildered by the terrible, the awe-inspiring apparition. “Who hath believed our report? And to whom is the arm of the Lord revealed? He shall grow up as a tender plant before him, and as a root out of a thirsty ground; there is no beauty in him, nor comeliness; and we have seen him, and there was no sightliness that we should be desirous of him; despised, and the most abject of men, a man of sorrows and acquainted with infirmity.” (Is. 53: 1-3).
“A worm, and no man; the reproach of men, and the outcast of the people,” (Ps. 21 : 7.), our Lord Jesus Christ has suffered all the pains which the soul can suffer. He has borne the excess of mental sufferings, such as anguish and fear, sorrow and desolation, dejection and dereliction–all that can inflict torture upon the heart of man. He cries out: “My soul is sorrowful even unto death” (Matt. 14: 34.); and then He sinks to the earth overcome by so fierce an agony that it forces a bloody sweat to issue from every pore of His sacred body. Each separate torment which He afterward endured in all the members of His body, He consented to suffer beforehand in His heart and soul. “Where is there a grief like unto my grief?”
2. Yes, my brethren, He suffered in every member of His sacred body. “From the sole of the foot to the top of the head, there is no soundness therein; wounds and bruises and swelling sores: they are not bound up, nor dressed, nor fomented with oil.” (Is. 1 : 6.) His head is crowned with piercing thorns; His eyes are filled with blood that streams from His wounded brow; His cheeks are bruised by the blows of a wicked servant; His hands and feet are pierced through with cruel nails; His heart is opened with a spear; His shoulders are torn with terrible lashes, and all His wounds are inflamed and widened by the repeated taking-off and putting-on of his sacred garments. “Where is there any sorrow like to my sorrow?”
He endured every kind of affliction–His bitter chalice contained every form and species of woe. As a babe, He was repulsed by His own creatures, and forced to accept as a birth-place, a cold and miserable stable. As a helpless and harmless child, He was threatened with death, and obliged to flee from His own country into a distant and barbarous land. When grown to manhood, His chosen people, to whom He had shown naught but kindness, whom He had loaded with favors and benefits, despised and persecuted Him. They said: “He hath a devil,” and they sought to take His life. They tried to rob Him of His honor and reputation. He was betrayed by one of His own disciples, and sold by him for a contemptible sum of money, and this under the mask of friendship. He was deserted by His cherished disciples, who had sworn to follow Him unto death. He was bound with cords, and led forth like a criminal amid the wild clamor of His enemies. He was falsely accused, and dragged about from one tribunal to another. He was mocked and despised; a murderer and robber was preferred before Him. He was deprived of His clothing before the eyes of the whole people, and thus, stripped naked, was nailed to the cross: and even on the cross He was scoffed at and denied unto the end. Indifference and cowardice, human respect and treachery, hypocrisy, derision, malice, in fact, every kind of evil, had a share in His torments. “Where is there any sorrow like to my sorrow?”
He suffered from every class of men, priests and laymen, princes upon their thrones, and the scum of the people; strangers who knew Him not, and those of His own race; pagans who persecuted Him through ignorance, and Jews who had been instructed in the Law; soldiers hardened by cruel warfare, and judges who were appointed to protect the innocent; the ignorant who were the blind tools of the malignant Pharisees, and the learned who were filled with evil wisdom–all conditions of human society, all degrees of rank, became His enemies. He had not one executioner alone (as has the greatest criminal), but hundreds and thousands of them. “Where is any sorrow like unto my sorrow?”
He suffered throughout His whole earthly career, since no moment of it was free from pain and affliction. All the days of His life, the awful vision of His future sufferings stood out clearly before His omniscient eye, filling His soul with unspeakable woe and dread. Death itself did not put an end to the outrages heaped upon Him; for when He hung lifeless upon the cross, His enemies continued to wreak then vengeance upon His sacred remains. They pierced His side with a lance; they sealed up His grave and placed a watch upon it so that “that deceiver,” as they called Him, might not come forth from the tomb. Jesus, as St. John remarks, knew ” all things that were to come upon him.” (John 18:4.) “My sorrow is continually before me,” the Psalmist says in His person. (Ps. 37 : 18.) “My enemies have trodden on me all the day long; for there are many that make war against me.” (Ps. 55 : 3.)
3. Where is there sorrow equal to His sorrow? He suffered all these pains and sorrows from those who had been His friends, and for whose salvation He had descended from heaven to earth. His people, chosen before all the nations of the earth, whom He had led out of Egypt, fed with manna in the desert, opened the fountain of living water in the hard rock; whose enemies He had subdued, through whose cities, towns, and villages He went about blessing and doing good–this, His chosen people, prepared all these afflictions and humiliations for Him, their Messias. “The ox knoweth his owner, and the ass his master’s crib; but Israel hath not known me.” (Is. 1 :3.) “I have brought up children, and exalted them, but they have despised me.” (Is. 1 :2.) Hearing these lamentations of our outraged God, must we not again exclaim: What sorrow is like unto His sorrow!
4. He endured all these sufferings without the least alleviation. No earthly consolation was offered Him, for His disciples had all fled; no heavenly comfort was sent to lighten His pain. He offered Himself willingly to suffer, and He wished to drink the bitter chalice even to the dregs. For this reason, He refrained Himself as far as possible from the succors of His Divinity, so that He might be, as it were, abyssed in the very depths of sorrow. “I have trodden the wine-press alone, and of the Gentiles there was not a man with me.” (Is. 63 : 3.) “I looked for one that would grieve together with me, but there was none; and for one that would comfort me, and I found none. And they gave me gall for my food; and in my thirst, they gave me vinegar to drink.” (Ps. 68 : 21, 22.)
In heart-felt sympathy, my brethren, let us, today, contemplate this deep ocean of suffering, for to nothing else can the great and bitter sorrows of our Redeemer be compared. “Let tears like a torrent run down day and night: give thyself no rest, and let not the apple of thy eye cease.” The earth, the elements, and all inanimate nature once trembled on this day with grief and compassion for the mangled Lamb of God, and shall we, for whose salvation He was slain, alone remain indifferent? Let us fall upon our knees before our crucified Jesus,–let us venerate His sorrows, and detest with bitter tears the sins which caused His unspeakable sufferings.
II. Consider next, my beloved Christians, the dignity of the Person who endured those sufferings.
1. Who is this Man of Sorrows who appears before us, with torn and bleeding body and pierced heart?” Who is He that cometh from Edom, with dyed garments from Bosra?” we ask in astonishment with the prophet Isaias. (Is. 63 :1.) “Why then is thy apparel red, and thy garments like theirs that tread the wine-press?” (Is. 63 : 2.) No human heart is strong or heroic enough to carry such a burden of sorrow, without being crushed, broken, annihilated! Ah, my beloved, the Man of Sorrows is the only-begotten Son of God–the strong and mighty Deity, who, for love of us, has borne all these torments; who in order to make satisfaction for our sins, took their crushing weight upon Himself and suffered in our stead. He, the Man of Sorrows, saw the want and misery of the earth, He saw the corruption of sin which had opened the abyss of hell, and closed the gates of heaven. From the throne of His heavenly glory, He looked down with grief upon the earth, and saw that only His own almighty hand could rescue it from its extreme and hopeless wretchedness. The prayers and sacrifices of centuries had been inadequate to appease the divine wrath. Neither Angel nor Archangel could make the requisite satisfaction to the offended majesty of God, or deliver the world from its impending ruin. Penetrated with an incomprehensible love, the Divine Word cries out to His heavenly Father: “Sacrifice and oblation thou wouldst not; but a body thou hast fitted to me . . . then said I, behold I come . . . that I should do thy will, O Lord!” (Heb. 10: 5-7.) “The Father did not lay the cross upon His Son without His consent,” says St. Cyril, “but the Son has given Himself for us on the cross, and the Father has agreed to it, so that the mystery of salvation might be accomplished.” (St. Cyril.)
2. The Man of Sorrows bore within Him a divine heart, and He suffered with the strength and supernatural power of a divine being. It is true that while He suffered intensely in His human nature, the divine nature was incapable of suffering, yet the divine, being united with the human nature, could not but sympathize with the sufferings of the latter. Indeed, Christ as God wished to sympathize with and share the sufferings of His humanity, so that, thereby, a sacrifice of infinite value might be offered to His Heavenly Father, as an infinite atonement for our sins. Where is there a sorrow like unto this sorrow?
Go through all the ranks of human beings, my dear Christians, and contemplate the misery which meets you on every side. Ponder well the greatest sorrow that has ever been the portion of any earthly creature, and you will acknowledge, after all, that it is only the suffering of a human heart. For all its depth and intensity it is only the trembling outcry and complaint of a finite human soul. But the sorrow which Jesus Christ endured, contains within its unfathomable depths–the unsearchable emotions of an incarnate God! Again: were it possible for the Angels of heaven to experience pain; nay, more, if they accepted it with the whole power of their angelic nature, the united sufferings of all that multitude of mighty spirits compared with those of our Redeemer, would be only as a soft sigh which trembles for a moment on the summer air. Where is sorrow like unto his sorrow?
3. Behold, again, this Man of Sorrows, and meditate upon the lessons of His wounds. Consider not merely that grand, divine Heart which bears human suffering with superhuman strength, but, if you would still further sound the depths of Christ’s excessive sorrow, contemplate, also, that sacred body which is led like a lamb to the slaughter. Not a human body formed from base and sinful dust of the earth is the body of Jesus Christ, but a miracle of the omnipotence and wisdom of God. It is a wonderful creation formed by the Holy Ghost in the immaculate womb of the Most Blessed Virgin Mary. Not merely royal blood flows through His veins, the tender plant from the root of Jesse, but this body is created by the divine operation of God Himself. As all the works of God are more perfect, the clearer and the more forcibly they show forth His power; as the manna which the Lord sent from heaven was sweeter and more exquisite than any earthly food; as the wine which our Saviour created at the marriage of Cana was finer than any juice of the vine; as Adam, the first man, had a most beautiful and perfect human body, because God Himself had formed it from the slime of the earth–so the body of Jesus Christ was more wondrously beautiful and perfect than that of any other human being. It was fine and delicate and perfect beyond all creatures, and formed with special capabilities for suffering. He was appointed to be the Lamb of God, to bear, and to take away, the sins of the world. According to the will of God, as well as through the nature of His holy body, the humanity of our Redeemer must have felt all His pains and sorrows much more keenly and intensely than could any other human body. The greatest and sharpest agony struggled and raged in the most sensitive and delicate of vessels; but through the will of God and the love of our Saviour, the vessel, not being able to break, endured and felt that extraordinary anguish to the bitter end. The fiercest fire, finding the most inflammable material, continues, without consuming or annihilating it, to feed upon it with ever increasing violence, as long as divine Justice requires the holocaust! Where is there a sorrow like unto this sorrow?
4. “Go forth, ye daughters of Sion; and see King Solomon in the diadem wherewith his mother crowned him in the day of his espousals.” (Cant. 3:11.) Behold your Bridegroom, who has delivered you through such exceeding sorrow, and has espoused Himself to your soul at such a great price! Not only will we fall down in adoration and extol the sufferings of our Redeemer, but lovingly we will raise up our eyes to the King and Bridegroom of our souls, and gratefully consecrate the love of our hearts to Him, the Incarnate God, who has given the whole of His divine and human nature to suffer for our redemption!
III. Come now, my dearly beloved, and descending once more into the deep abyss of our Saviour’s Passion, let us search with sincere earnestness for the cause of these terrible sufferings, this ineffable sorrow.
1. On account of our sins, my brethren, the Son of God came down from the glory of heaven. A great invalid lay suffering upon the earth, and a great Physician must needs appear to save and heal him. Love moved the good Samaritan Jesus Christ, the Saviour of the world, to take pity on sick humanity, and to offer to His heavenly Father the atonement for our sins. But was it necessary that our Saviour should suffer so much and so deeply? Would not a single sigh from his divine Heart have sufficed to appease the wrath of the Eternal Father? Certainly; one single drop of His precious blood was sufficient to cleanse the whole world from sin. A single work of our divine Saviour is everlasting and infinite in its redeeming power. Then, wherefore, has He borne the supreme measure of sorrow? Why did He wish to drain the bitter chalice to the dregs? It was to expiate our sins in general, as well as in particular. Every sin that has been or will be committed upon the earth He, in His character of Mediator, has atoned for. “Behold the man,” cried out Pilate, as he presented the scourged and bleeding Redeemer to the gaze of the Jewish people. “O, Pilate!” we must exclaim, “thou hast announced a deep truth!” Before us stands the Man who has taken upon Himself all the sins of the human race, and who bears them and atones for them in His own body. Before us stands the Man in whom we can see our sins and their punishment. “Surely He hath borne our infirmities, and carried our sorrows; and we have thought Him as it were a leper, and as one struck by God and afflicted. But He was wounded for our iniquities, He was bruised for our sins; the chastisement of our peace was upon Him, and by His bruises we are healed.” (Is. 53 : 4, 5.)
2. Contemplate, today, the sufferings of our Saviour, my beloved brethren, and see if there is one sin which He has not taken upon himself and expiated. Consider first, our individual sins, and in them you will recognize all the sins of the world. Faithless and ungrateful, humanity has turned away from the the good God, and bartered His friendship and love for the miserable wages of sin. The disciples, fleeing, abandon their divine master; Judas betrays Him for thirty pieces of silver; His enemies take Him prisoner, and bind Him like a criminal; they drag Him from one tribunal to another. Behold the man who continues in his vices, who is not satisfied with one sin or one insult to the Lord! They weave a crown of thorns and press it upon His head; they place a reed in His hand, and clothe Him in a garment of mockery. Behold the man who raises his head proudly and haughtily, who would elevate his throne as high as the stars in heaven! They scourge Him with cruel lashes, until His sacred body, which is exposed naked to the gaze of the rabble, is covered with blood. Behold the man who shamelessly wallows in the lusts of the flesh, rejoicing in them, and defiling his body with the filth of iniquity. Pilate releases a murderer, and condemns innocence to death. Behold the man who, full of envy, and jealousy, grudges his neighbor his position, or his fortune. They pierce His hands and feet with cruel nails. Behold the man who misuses his members for sin, whose feet hasten upon the road to ruin, and whose hands are greedily stretched forth towards injustice. They give Him gall and vinegar to drink. Behold the man who indulges in gluttony, and gratifies all his sensual appetites! They mock Him in His sufferings, and cry out to Him: “If thou art the Son of God, come down from the cross!” Behold the man who, in his anger, knows no limit to his hatred and revenge! In death, they pierced His Sacred Heart; and at the same time they pierced the soul of the man who had given away his heart to strange gods. Behold the man of sin! Behold the man of punishment!” It is not the Redeemer and the Saviour,” each one of us might exclaim, “that hangs before me upon the cross, it is I myself whose sins he has borne and atoned for, it is the man of sin that is crucified in Him!”
“What was the cause of Thy suffering, O Son of God?” exclaims St. Anselm. “I was the scourge of Thy pain; I the cause of Thy death; I the sting of Thy torments; I the ground of Thy condemnation. O marvelous verdict, O mysterious dispensation! The wicked sin, and the just is punished; the guilty commit the offense, and the innocent atones for it; the master pays for what the servant has broken; God becomes surety for the debts of man.”
3. Wherein lies the cause of all these incomprehensible sufferings of our Saviour? He did not wish merely to bear all the sins of the world in His afflicted person, but, also, to make an everlasting and superabundant satisfaction for us, in order to lay up for us an everlasting and superabundant merit. “Christ has paid much more than we owed,” says St. Chrysostom; “as much as the ocean exceeds a drop of water, so much do Christ’s merits exceed our guilt.” (Hom. 20 in Epist. ad. Rom.) This superabounding merit of Christ does not merely blot out all the stains of sin and its punishment in us, but it, also, wins for us in the richest measure all the graces necessary to our souls for the gaining of everlasting life. As the good Samaritan did not merely raise up the wounded man from the wayside, and wash his wounds, pouring in oil and wine, but, also, out of love, placed him upon his horse, and brought him to an inn, and left money for his further care, so our Redeemer, the genuine Good Samaritan, does not simply heal the wounds of Our hearts through His atonement; but, also, gives us, through His holy Passion, all graces in the highest degree. He would reveal to the world His everlasting love and its great power; therefore has He suffered so much for us. As the loving pelican opens its breast and gives its own life-blood to feed its famishing brood, so does Jesus, our Pious Pelican, nourish and strengthen our souls with His own sacred Blood, the last drop of which He shed for us.
Today, then, my beloved brethren, let us descend into the holy mystery of the Passion of our Lord. And when we have gone down into the deep well whence such streams of suffering and sorrow burst forth, each one of us may strike his breast remorsefully, and cry out to himself in bitter sorrow: “Thou art the cause of all these innumerable sufferings of Thy Redeemer!” Our sins have prepared these pains for our loving Saviour. Therefore “let tears, like a torrent, run down day and night: give thyself no rest, and let not the apple of thine eye cease.” Today, at least, dear Christians, let us pour out our hearts like water before the face of the Lord. When King David learned and recognized of old the justice of God in his family, and when the punishing hand of the Lord was revealed to him, then that royal penitent “kept a fast, and going in by himself, lay upon the ground. And the ancients of his house came to make him rise from the ground, but he would not: neither did he eat meat with them.” (2 Kings 12: 16, 17.) So let us spend in the holy practice of prayer and penance this solemn day, in which the Justice and the Mercy of God have been so clearly revealed to us: and let us promise the Lord, my dear brethren, at the foot of His cross that, henceforth, we will never again renew His endless sufferings, and unspeakable sorrows, by any future relapses into sin. Amen.
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Catholic Prayer: September Devotion: Our Lady of Sorrows
 Description:
Since the 16th century Catholic piety has assigned entire months to special devotions. Due to her feast day on September 15, the month of September has traditionally been set aside to honor Our Lady of Sorrows. All the sorrows of Mary (the prophecy of Simeon, the three days' loss, etc.) are merged in the supreme suffering at the Passion. In the Passion, Mary suffered a martyrdom of the heart because of Our Lord's torments and the greatness of her love for Him. "She it was," says Pope Pius XII, "who immune from all sin, personal or inherited, and ever more closely united with her Son, offered Him on Golgotha to the Eternal Father together with the holocaust of her maternal rights and motherly love. As a new Eve, she made this offering for all the children of Adam contaminated through his unhappy fall. Thus she, who was the mother of our Head according to the flesh, became by a new title of sorrow and glory the spiritual mother of all His members."
Prayer:
INVOCATIONS  Mary most sorrowful, Mother of Christians, pray for us.  Virgin most sorrowful, pray for us.    
TO THE QUEEN OF MARTYRS  Mary, most holy Virgin and Queen of Martyrs, accept the sincere homage of my filial affection. Into thy heart, pierced by so many swords, do thou welcome my poor soul. Receive it as the companion of thy sorrows at the foot of the Cross, on which Jesus died for the redemption of the world. With thee, O sorrowful Virgin, I will gladly suffer all the trials, contradictions, and infirmities which it shall please our Lord to send me. I offer them all to thee in memory of thy sorrows, so that every thought of my mind, and every beat of my heart may be an act of compassion and of love for thee. And do thou, sweet Mother, have pity on me, reconcile me to thy divine Son Jesus, keep me in His grace, and assist me in my last agony, so that I may be able to meet thee in heaven and sing thy glories. Amen.    
TO THE MOTHER OF SORROWS  Most holy Virgin. and Mother, whose soul was pierced by a sword of sorrow in the Passion of thy divine Son, and who in His glorious Resurrection wast filled with never-ending joy at His triumph; obtain for us who call upon thee, so to be partakers in the adversities of Holy Church and the sorrows of the Sovereign Pontiff, as to be found worthy to rejoice with them in the consolations for which we pray, in the charity and peace of the same Christ our Lord. Amen.    
IN HONOR OF THE SORROWS OF THE BLESSED VIRGIN MARY  O most holy and afflicted Virgin! Queen of Martyrs! thou who didst stand motionless beneath the Cross, witnessing the agony of thy expiring Son--through the unceasing sufferings of thy life of sorrow, and the bliss which now more than amply repays thee for thy past trials, look down with a mother's tenderness and pity on me, who kneel before thee to venerate thy dolors, and place my requests, with filial confidence, in the sanctuary of thy wounded heart; present them, I beseech thee, on my behalf, to Jesus Christ, through the merits of His own most sacred death and passion, together with thy sufferings at the foot of the cross, and through the united efficacy of both obtain the grant of my present petition. To whom shall I resort in my wants and miseries if not to thee, O Mother of Mercy, who, having so deeply drunk of the chalice of thy Son, canst compassionate the woes of those who still sigh in the land of exile? Offer for me to my Savior one drop of the Blood which flowed from His sacred veins, one of the tears which trickled from His divine eyes, one of the sighs which rent His adorable Heart. O refuge of the universe and hope of the whole world, do not reject my humble prayer, but graciously obtain the grant of my petition.    
TO OUR LADY OF SORROWS  O most holy Virgin, Mother of our Lord Jesus Christ: by the overwhelming grief you experienced when you witnessed the martyrdom, the crucifixion, and the death of your divine Son, look upon me with eyes of compassion, and awaken in my heart a tender commiseration for those sufferings, as well as a sincere detestation of my sins, in order that, being disengaged from all undue affection for the passing joys of this earth, I may sigh after the eternal Jerusalem, and that henceforward all my thoughts and all my actions may be directed towards this one most desirable object. Honor, glory, and love to our divine Lord Jesus, and to the holy and immaculate Mother of God. Amen. --Saint Bonaventure
           Prayer Source:
Prayer Book, The
by Reverend John P. O'Connell, M.A., S.T.D. and Jex Martin, M.A., The Catholic Press, Inc., Chicago, Illinois, 1954
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troybeecham · 3 years
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Today, the Church remembers Gregory of Nazianzus (c. AD 329– 25 January 390), also known as Gregory the Theologian, who was was a 4th-century Archbishop of Constantinople, and theologian. He is widely considered the most accomplished rhetorical stylist of the patristic age. As a classically trained orator and philosopher, he infused Hellenism into the early church, establishing the paradigm of Byzantine theologians and church officials.
Ora pro nobis.
Gregory made a significant impact on the shape of Trinitarian theology among both Greek- and Latin-speaking theologians, and he is remembered as the “Trinitarian Theologian”. Much of his theological work continues to influence modern theologians, especially in regard to the relationship among the three Persons of the Triune God. Along with the brothers Basil the Great and Gregory of Nyssa, he is known as one of the Cappadocian Fathers.
Gregory is a saint in both Eastern and Western Christianity. In the Roman Catholic Church he is numbered among the Doctors of the Church; in the Eastern Orthodox Church and the Eastern Catholic Churches he is revered as one of the Three Holy Hierarchs, along with Basil the Great and John Chrysostom.
He is also one of only three men in the life of the Orthodox Church who have been officially designated “Theologian”, the other two being the Apostle St. John (the Evangelist), and St. Symeon the New Theologian.
After his baptism at age 30, Gregory gladly accepted his friend Basil’s invitation to join him in a newly founded monastery. The solitude was broken when Gregory’s father, a bishop, needed help in his diocese and estate. It seems that Gregory was ordained a priest practically by force, and only reluctantly accepted the responsibility. He skillfully avoided a schism that threatened when his own father made compromises with Arianism. At 41, Gregory was chosen suffragan bishop of Caesarea and at once came into conflict with Valens, the emperor, who supported the Arians.
An unfortunate by-product of the battle was the cooling of the friendship of two saints. Basil, his archbishop, sent him to a miserable and unhealthy town on the border of unjustly created divisions in his diocese. Basil reproached Gregory for not going to his see.
When protection for Arianism ended with the death of Valens, Gregory was called to rebuild the faith in the great see of Constantinople, which had been under Arian teachers for three decades. Retiring and sensitive, he dreaded being drawn into the whirlpool of corruption and violence. He first stayed at a friend’s home, which became the only orthodox church in the city. In such surroundings, he began giving the great sermons on the Trinity for which he is famous. In time, Gregory did rebuild the faith in the city, but at the cost of great suffering, slander, insults, and even personal violence. An interloper even tried to take over his bishopric.
Theodosius wanted to further unify the entire empire behind the orthodox position and decided to convene a church council to resolve matters of faith and discipline. Gregory was of similar mind in wishing to unify Christianity. In the spring of 381 they convened the Second Ecumenical Council in Constantinople, which was attended by 150 Eastern bishops. After the death of the presiding bishop, Meletius of Antioch, Gregory was selected to lead the Council. Hoping to reconcile the West with the East, he offered to recognize Paulinus as Patriarch of Antioch. The Egyptian and Macedonian bishops who had supported Maximus’s ordination arrived late for the Council. Once there, they refused to recognise Gregory’s position as head of the church of Constantinople, arguing that his transfer from the See of Sasima was canonically illegitimate.
Gregory was physically exhausted and worried that he was losing the confidence of the bishops and the emperor. Rather than press his case and risk further division, he decided to resign his office: “Let me be as the Prophet Jonah! I was responsible for the storm, but I would sacrifice myself for the salvation of the ship. Seize me and throw me … I was not happy when I ascended the throne, and gladly would I descend it.” He shocked the Council with his surprise resignation and then delivered a dramatic speech to Theodosius asking to be released from his offices. The emperor, moved by his words, applauded, commended his labor and granted his resignation. The Council asked him to appear once more for a farewell ritual and celebratory orations. Gregory used this occasion to deliver a final address and then departed.
His last days were spent in solitude and austerity. He wrote religious poetry, some of it autobiographical, of great depth and beauty. He was acclaimed simply as “the Theologian.”
Throughout his life Gregory faced stark choices. Should he pursue studies as a rhetor or philosopher? Would a monastic life be more appropriate than public ministry? Was it better to blaze his own path or follow the course mapped for him by his father and Basil? Gregory’s writings illuminate the conflicts which both tormented and motivated him. Biographers suggest that it was this dialectic which defined him, forged his character and inspired his search for meaning and truth.
For those who, like you, seek the truth of God’s love above all things, even at great personal cost; for those called to the service of the Holy Church, but who do not truly find their rest within the machinations of institutions that are so often lead by those who seek personal glory; for sensitive souls like you who are placed in positions of authority, but are often misunderstood or ineffectual for lack of desire to rule over others, but rather desire to lead through teaching and preaching the wondrous mystery of God, by the pursuit of humility, by example of holiness of life, devotion to worship, prayer, and learning, and love for the God who is Love.
O God, by your Holy Spirit you give to some the word of wisdom, to others the word of knowledge, and to others the word of faith: We praise your Name for the gifts of grace manifested in your servant Gregory, and we pray that your Church may never be destitute of such gifts; through Jesus Christ our Lord, who with you and the Holy Spirit lives and reigns, one God, for ever and ever. Amen.
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eternal-echoes · 3 years
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Catechism of the Catholic Church
Paragraph 2. JESUS DIED CRUCIFIED
I. THE TRIAL OF JESUS
Divisions among the Jewish authorities concerning Jesus
595 Among the religious authorities of Jerusalem, not only were the Pharisee Nicodemus and the prominent Joseph of Arimathea both secret disciples of Jesus, but there was also long-standing dissension about him, so much so that St. John says of these authorities on the very eve of Christ's Passion, "many.. . believed in him", though very imperfectly.378 This is not surprising, if one recalls that on the day after Pentecost "a great many of the priests were obedient to the faith" and "some believers. . . belonged to the party of the Pharisees", to the point that St. James could tell St. Paul, "How many thousands there are among the Jews of those who have believed; and they are all zealous for the Law."379
596 The religious authorities in Jerusalem were not unanimous about what stance to take towards Jesus.380 The Pharisees threatened to excommunicate his followers.381 To those who feared that "everyone will believe in him, and the Romans will come and destroy both our holy place and our nation", the high priest Caiaphas replied by prophesying: "It is expedient for you that one man should die for the people, and that the whole nation should not perish."382 The Sanhedrin, having declared Jesus deserving of death as a blasphemer but having lost the right to put anyone to death, hands him over to the Romans, accusing him of political revolt, a charge that puts him in the same category as Barabbas who had been accused of sedition.383 The chief priests also threatened Pilate politically so that he would condemn Jesus to death.384
Jews are not collectively responsible for Jesus' death
597 The historical complexity of Jesus' trial is apparent in the Gospel accounts. the personal sin of the participants (Judas, the Sanhedrin, Pilate) is known to God alone. Hence we cannot lay responsibility for the trial on the Jews in Jerusalem as a whole, despite the outcry of a manipulated crowd and the global reproaches contained in the apostles' calls to conversion after Pentecost.385 Jesus himself, in forgiving them on the cross, and Peter in following suit, both accept "the ignorance" of the Jews of Jerusalem and even of their leaders.386 Still less can we extend responsibility to other Jews of different times and places, based merely on the crowd's cry: "His blood be on us and on our children!", a formula for ratifying a judicial sentence.387 As the Church declared at the Second Vatican Council: . . .
Neither all Jews indiscriminately at that time, nor Jews today, can be charged with the crimes committed during his Passion. . . the Jews should not be spoken of as rejected or accursed as if this followed from holy Scripture.388
All sinners were the authors of Christ's Passion
598 In her Magisterial teaching of the faith and in the witness of her saints, the Church has never forgotten that "sinners were the authors and the ministers of all the sufferings that the divine Redeemer endured."389 Taking into account the fact that our sins affect Christ himself,390 The Church does not hesitate to impute to Christians the gravest responsibility for the torments inflicted upon Jesus, a responsibility with which they have all too often burdened the Jews alone:
We must regard as guilty all those who continue to relapse into their sins. Since our sins made the Lord Christ suffer the torment of the cross, those who plunge themselves into disorders and crimes crucify the Son of God anew in their hearts (for he is in them) and hold him up to contempt. and it can be seen that our crime in this case is greater in us than in the Jews. As for them, according to the witness of the Apostle, "None of the rulers of this age understood this; for if they had, they would not have crucified the Lord of glory." We, however, profess to know him. and when we deny him by our deeds, we in some way seem to lay violent hands on him.391
Nor did demons crucify him; it is you who have crucified him and crucify him still, when you delight in your vices and sins.392
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mattchase82 · 3 years
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WHY EVERY CATHOLIC NEEDS TO JOIN THE CONFRATERNITY OF THE HOLY ROSARY
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During This Time Of Diabolical Disorientation And Mass Confusion Of The Faith, It Is More Important Now Than Any Other Time For Catholics To Put On The Full Armor Of God And Join The Confraternity. Satan Will Try To Stop You Don't Let Him.
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The Immaculate alone has from God the promise of victory over Satan.
(Saint Maximilian Kolbe)
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Mary was made Mother of God to obtain salvation for many who, on account of their wicked lives, could not be saved according to the rigor of Divine justice, but might be saved with the help of her sweet mercy and powerful intercession.
(St. John Chrysostom)
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http://www.dominicansavrille.us/signup-form-for-the-rosary-confraternity/
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BENEFITS OF JOINING THE CONFRATERNITY
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1. The special protection of the Mother of God.
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2. A share in the prayer of countless Millions of members the world over, and this even after death.
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3. A share in the prayers, Masses and apostolic works of the entire Dominican Order.
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4. The intercession of the entire Heavenly Court.
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5. Various plenary and partial indulgences.
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The Rosary Confraternity is a spiritual association, the members of which pray the entire rosary during the course of a week. They form a union of the faithful in heaven and one earth who, along with their own intentions, include the intentions and needs of all its members.
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"If anyone has the happiness of being in the Confraternity of the Rosary, he has in all corners of the world brothers and sisters who pray for him." -St. John Vianney
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"Whenever a person fulfills his obligation of reciting the Rosary according to the rule of the Confraternity, he includes in his intentions all its members, and they in turn render him the same service many times over." -Pope Leo XIII
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Saint Louis de Montfort tells the story of a young girl of noble station named Alexandra, who had been miraculously converted and enrolled by St. Dominic in the Confraternity of the Rosary.
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After her death, she appeared to him and said she had been condemned to seven hundred years in purgatory because of her own sins and those she had caused others to commit by her worldly ways. So she implored him to ease her pains by his prayers and to ask the Confraternity members to pray for the same end. St. Dominic did as she had asked.
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Two weeks later she appeared to him, more radiant than the sun, having been quickly delivered from purgatory by the prayers of the Confraternity members. She also told St. Dominic that she had come on behalf of the souls in purgatory to beg him to go on preaching the Rosary and to ask their relations to offer their Rosaries for them, and that they would reward them abundantly when they entered into glory.
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The Fifteen Promises of Mary Granted to those who Recite the Rosary Daily
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The Blessed Virgin Mary Promised to Saint Dominic and to all who follow that "Whatever you ask in the Rosary will be granted." She left for all Christians Fifteen Promises to those who recite the Holy Rosary.
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Imparted to Saint Dominic and Blessed Alan de la Roche
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1. Whoever shall faithfully serve me by the recitation of the Rosary, shall receive signal graces.
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2. I promise my special protection and the greatest graces to all those who shall recite the Rosary.
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3. The Rosary shall be a powerful armor against hell, it will destroy vice, decrease sin, and defeat heresies.
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4.The Rosary will cause virtue and good works to flourish; it will obtain for souls the abundant mercy of God; it will withdraw the hearts of men from the love of the world and its vanities, and will lift them to the desire for eternal things. Oh, that souls would sanctify themselves by this means.
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5. The soul which recommends itself to me by the recitation of the Rosary, shall not perish.
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6. Whoever shall recite the Rosary devoutly, applying himself to the consideration of its sacred mysteries shall never be conquered by misfortune. God will not chastise him in His justice, he shall not perish by an unprovided death; if he be just he shall remain in the grace of God, and become worthy of eternal life.
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7. Whoever shall have a true devotion for the Rosary shall not die without the sacraments of the Church.
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8. Those who are faithful to recite the Rosary shall have during their life and at their death the light of God and the plenititude of His graces; at the moment of death they shall participate in the merits of the saints in paradise.
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9. I shall deliver from Purgatory those who have been devoted to the Rosary.
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10. The faithful children of the Rosary shall merit a high degree of glory in Heaven.
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11. You shall obtain all you ask of me by the recitation of the Rosary.
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12. All those who propagate the Holy Rosary shall be aided by me in their necessities.
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13. I have obtained from my Divine Son that all the advocates of the Rosary shall have for intercessors the entire celestial court during their life and at the hour of death.
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14. All who recite the Rosary are my sons and daughters, and brothers and sisters of my only Son Jesus Christ.
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15. Devotion of my Rosary is a great sign of predestination.
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7 Reasons to Pray the Rosary, from the “Secret of the Rosary” by St. Louis de Montfort
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Here are his 7 reasons:
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1) It gradually gives us a perfect knowledge of Jesus Christ
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2) It purifies our souls, washing away sin
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3) It gives us victory over all our enemies
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4) It makes it easy for us to practice virtue
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5) It sets us on fire with love of Our Blessed Lord
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6) It enriches us with graces and merits
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7) It supplies us with what is needed to pay all our debts to God and to our fellow men, and finally, it obtains all kinds of graces for us from Almighty God
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A GIRL IN MORTAL GIVES HER LAST CONFESSION TWO DAY'S AFTER HER DEATH
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Father Eusebius Nierembergh relates, that there lived in the city of Aragona, Sicily, a girl named Alexandra. Being both noble and very beautiful, Alexandra was greatly loved by two young men. Driven by jealousy, these young men fought one day and killed each other. Their enraged relatives, in return, killed the poor young girl as the cause of so much trouble. They cut off her head and threw her remains into a well. A few days later, Saint Dominic of Guzman was passing through that place and inspired by Our Lord, approached the well and said: “Alexandra, come forth.” Immediately the head of the deceased came forth, perched on the edge of the well, and asked the saint to hear her confession. Perhaps accustomed to bizarre phenomena, Saint Dominic heard its confession and also gave it communion, in the presence of a great concourse of curious persons who had assembled to witness the miracle. Then the saint asked her to tell why she had received such a grace. Alexandra answered that when she was beheaded, she was in a state of mortal sin and would have been damned to hell. But on account of the rosary which she was in the habit of reciting, Most Holy Mary appeared and preserved her soul from unending torments.
So it happened that for two days the head of Alexandra retained life and when summoned was set upon the edge of the well, in the presence of all, and then the soul went to purgatory. Fifteen days later, Alexandra’s soul appeared to Saint Dominic, beautiful and radiant as a star. She then told him that one of the principal sources of relief to the souls in purgatory is the rosary which is recited for them; and that, as soon as they arrive in paradise, they pray for those who apply to them these powerful prayers. Having said this, Saint Dominic saw that happy soul ascending in triumph to the kingdom of the blessed.
(St. Alphonsus Liguori)
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Don't let anyone tell you that praying the Rosary is "meaningless repetition" (when we don't pray it, we don't know it, anyway, and how could we?). If you ever feel the temptation to stop, because it feels "tedious," that's when you keep going, if only because love is not a feeling, but an act of the will. Take your time; praying it effectively and loving it is gradually learned. And the appetite does come with the meal. Turn "tedium" into persistence.
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The Rosary is the ‘weapon’ for these times.” -Saint Padre Pio
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“Give me an army saying the Rosary and I will conquer the world.” – Blessed Pope Pius IX
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“The greatest method of praying is to pray the Rosary.” – Saint Francis de Sales
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“Some people are so foolish that they think they can go through life without the help of the Blessed Mother. Love the Madonna and pray the rosary, for her Rosary is the weapon against the evils of the world today. All graces given by God pass through the Blessed Mother.” -St. Padre Pio
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“Go to the Madonna. Love her! Always say the Rosary. Say it well. Say it as often as you can! Be souls of prayer. Never tire of praying, it is what is essential. Prayer shakes the Heart of God, it obtains necessary graces!” -St. Padre Pio
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The holy Rosary is a powerful weapon. Use it with confidence and you’ll be amazed at the results.” -St. Josemaria Escriva
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“Say the Holy Rosary. Blessed be that monotony of Hail Mary’s which purifies the monotony of your sins!” -St. Josemaria Escriva
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“For those who use their intelligence and their study as a weapon, the Rosary is most effective. Because that apparently monotonous way of beseeching Our Lady as children do their Mother, can destroy every seed of vainglory and pride.” – St. Josemaria Escriva
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“You always leave the Rosary for later, and you end up not saying it at all because you are sleepy. If there is no other time, say it in the street without letting anybody notice it. It will, moreover, help you to have presence of God.” – St. Josemaria Escriva
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“The Rosary is a powerful weapon to put the demons to flight and to keep oneself from sin…If you desire peace in your hearts, in your homes, and in your country, assemble each evening to recite the Rosary. Let not even one day pass without saying it, no matter how burdened you may be with many cares and labors.” – Pope Pius XI
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“The rosary is the book of the blind, where souls see and there enact the greatest drama of love the world has ever known; it is the book of the simple, which initiates them into mysteries and knowledge more satisfying than the education of other men; it is the book of the aged, whose eyes close upon the shadow of this world, and open on the substance of the next. The power of the rosary is beyond description.” – Archbishop Fulton Sheen
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““The Rosary is the most excellent form of prayer and the most efficacious means of attaining eternal life. It is the remedy for all our evils, the root of all our blessings. There is no more excellent way of praying.” Pope Leo XIII
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“No one can live continually in sin and continue to say the Rosary: either they will give up sin or they will give up the Rosary” – Bishop Hugh Doyle
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“The Most Holy Virgin in these last times in which we live has given a new efficacy to the recitation of the Rosary to such an extent that there is no problem, no matter how difficult it is, whether temporal or above all spiritual, in the personal life of each one of us, of our families…that cannot be solved by the Rosary. There is no problem, I tell you, no matter how difficult it is, that we cannot resolve by the prayer of the Holy Rosary.” -Sister Lucia dos Santos of Fatima
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“The Rosary is a long chain that links heaven and earth. One end of it is in our hands and the other end is in the hands of the Holy Virgin…The Rosary prayer rises like incense to the feet of the Almighty. Mary responds at once like a beneficial dew, bringing new life to human hearts.”
St. Therese of Lisieux
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“When people love and recite the Rosary they find it makes them better.” -St. Anthony Mary Claret
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The Rosary is the most beautiful and the most rich in graces of all prayers; it is the prayer that touches most the Heart of the Mother of God…and if you wish peace to reign in your homes, recite the family Rosary.~Pope Saint Pius X
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When you say your Rosary, the angels rejoice, the Blessed Trinity delights in it, my Son finds joy in it too, and I myself am happier than you can possibly guess. After the Holy Sacrifice of the Mass, there is nothing in the Church that I love as much as the Rosary.~Our Lady to Blessed Alan de la Roche
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One day, through the Rosary and the Scapular, Our Lady will save the world.~Saint Dominic
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Even if you are on the brink of damnation, even if you have one foot in hell, even if you have sold your soul to the devil as sorcerers do who practice black magic, and even if you are a heretic as obstinate as a devil, sooner or later you will be converted and will amend your life and will save your soul,IF YOU SAY THE HOLY ROSARY devoutly every day until death for the purpose of knowing the truth and obtaining contrition and pardon for your sins-Saint Louis de Montfort
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“When you say your Rosary, the angels rejoice, the Blessed Trinity delights in it, my Son finds joy in it too, and I myself am happier than you can possibly guess. After the Holy Sacrifice of the Mass, there is nothing in the Church that I love as much as the Rosary.” - Our Lady to Blessed Alan de la Roche
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Even if You Pray the Rosary for Years and See No Improvement Spiritually, Do Not Give Up. Mary and Jesus Will Always Come to Your Aide.
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Imprimatur: Patrick J. Hayes, D.D. Archbishop of New YorkWhy All Catholic's Need To Join the Confraternity of the Rosary Immediately
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impressivepress · 3 years
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Matisse’s cut-outs were the product of his spiritual rebirth
By 1947, Henri Matisse had virtually given up painting. Old, infirm and stuck in a wheelchair when he was not confined to his bed, he was no longer able to stand before a canvas, paintbrush in hand, to create the “savage” works that had made his name. But when Pablo Picasso and his lover, Françoise Gilot, visited him late that year, they saw he was far from beaten. He had re-invented himself. Indeed, he had re-invented art itself. 
“When we arrived,” Gilot remembered, “we found Matisse armed with a huge pair of scissors, carving boldly into sheets of paper painted in all kinds of bright colours.” She and Picasso were breathtaken. “A complete world emerged from his hands, full of strength and vitality… We were delighted – more than delighted: fulfilled, enchanted and beguiled.”
It’s hard not to feel the same when looking at the vibrant cut-outs which form the subject of the Tate Modern’s latest exhibition. Deceptive in their simplicity, pieces such as The Parakeet and the Mermaid (1952) burst with life, movement and colour. Though sometimes roughly hewn or even torn, the shapes of which they are formed possess an almost musical rhythm, dancing before the viewer’s eyes in the all hues of the Côte d’Azur. That these were created by a man crippled by pain only makes them the more remarkable, and the Tate’s curators have rightly emphasised the artistic freedom allowed to the bedridden Matisse by the technique he christened “painting with scissors”.
The vivacity of Matisse’s cut-outs was, however, due to more than mere method. What the curators of the Tate’s exhibition have omitted to explain is that his new way of representing the world was also the product of a profound spiritual transformation.
Although born into a Catholic family, Matisse had rejected faith as a young man. Like many artists of his generation, he cast himself as an iconoclastic atheist, and initially embraced the “uncivilised” savagery of Fauvism as a means of rejecting the “bourgeois religion” by which he was surrounded. But 1941, at the age of 72, everything changed.
It began with suffering. After being diagnosed with duodenal cancer, he underwent a series of major operations that left him writing in agony. For three months, he was tormented by the pain. As he told Pierre Courthion, he “wondered if it wouldn’t be better to die”. Condemned to endure “a kind of hell”, he was overpowered by bitterness. He lashed out cruelly at his fellow patients and sent visitors packing. But then, a light dawned. As he cried out, one of the nuns in the hospital told him to offer up his pain to God. “All your sufferings will be taken into account up there,” she said, “think of that and you’ll come to love your pain; you’ll see.” Although initially puzzled, he saw the wisdom of her words. He came to believe that he was paying for everything that had gone before. The realisation freed him.
On the day before Palm Sunday, he told Courthion that he had undergone a “rebirth”. Attending Mass for the first time in years, he started to see the world “in a completely different way from before the operation”. He showed a new interest in others, speaking with love and affection to the nuns; and when walking in a nearby park, he compared “a mass of trees in blossom” to the “Virgin’s cloak”. He saw a new beauty in the world.
When Matisse was released from hospital, he returned to the Côte d’Azur with a renewed sense of purpose and excitement. With the help of his Russian assistant, Lydia Delektorskaya, he began his first experiments in “painting with scissors”. But it was Monique Bourgeois, his pious and unassuming young nurse, who gave him direction in his new quest. Armed with her faith, she helped him not only to come to terms with his sufferings, but also to cling to love through the troubles which followed. She consoled him when his daughter was captured by the Gestapo, when bombs fell in his garden and when news came that his student, Rudolf Levy, had died in Auschwitz. She showed that, despite everything, he could make a service of his difficulties through his new art form.
In Jazz (1947), a book of prints accompanied by a commentary, he revealed how his whole attitude towards composition had changed under her tutelage.
Quoting Thomas à Kempis, he explained that it was “love… alone” that had helped him through his sorrows and allowed him to turn “that which is bitter” into the sweetness of the art he created with God’s help. Overcome with a sense of the majesty of grace, he admitted that, far from seeing only the paper and scissors, he now presented himself “with the greatest humility” before his work, “like a communicant approaching the Lord’s Table”.
As he wrote to Monique in a later letter, his art had become an attempt “to make God’s glory visible through purely terrestrial means”. It was a belief to which he gave full expression in his designs for the Chapelle du Rosaire in Vence, where Monique (as Sister Jacques Marie) was cloistered after entering the Dominican order in September 1944. A light and airy chapel, bathed in rich colours and an immense calm, it is a powerful affirmation of love for the divine.
That Matisse’s cut-outs owed as much to the rebirth of his faith as to his use of paper and scissors casts the Tate Modern’s exhibition in a less positive light. While the curators have clearly endeavoured to make Matisse’s works “accessible” to a secular audience, their unwillingness to acknowledge his spiritual transformation robs them of their impact. Without either a transcription or a translation of the text, Jazz is just a book of pretty pictures and flamboyant handwriting; and without a sense of their context, the works for the Chapelle du Rosaire lose all meaning. It is only with an understanding of the faith behind the art that the power and beauty of Matisse’s cut-outs can really be appreciated. If the joy of art is to be shared, curators must be willing to give God a chance.
~ Alexander Lee · 26 August, 2014.
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