The Gospel of Liturgical Feasts and Most Popular Saints

Pe. Julio Maria spirituality

Fr. Julio Maria, with beautiful catechesis, addresses the Christian commemorative dates!

The Gospel of
LITURGICAL PARTIES

AND THE MOST POPULAR SAINTS

with commentary applied to the mystery

or to the saint's life
fur

Fr. Julio Maria
Na missionary Mrs. of Smo. sacrament

2nd EDITION

-1952-

Publisher "O FIGHTER-" - Manhumirim

 

NIHIL OBSTAT

Saints, 15 Septembris 1938

Fr Angelo Contessotto, SJ
Censor

 

IMPRIMATUR
Caratingen, 25 Septembris 1938

Mons.Aristides Rock
Vicarius Capitularis

 

 

TO PREACHERS
A SIMPLE OBSERVATION

Much has been written about eloquence, to the point that some people think the art of eloquence is to write a beautiful speech, to memorize it, and to recite it firmly.
True eloquence does not consist in this: it comes from above, from beyond. For success two qualities are required on the part of the preacher and two on the part of speech.

I. FROM THE PREACHER
The preacher must be convinced of what he says and must love the people who hear him. The preacher's personal conviction is the first element of good preaching results. This conviction manifests itself from the outset by the sharp and firm tone in which the subject is stated. It is necessary to launch the truth with one jet, in vivid and strongly emphasized words.
The conviction gives something of vigorous, penetrating, that fixes the auditor's spirit and excites him to the desire to know more deeply the truth.
Love of the audience is the second element of success. The auditor must feel that the preacher wants to do him good.
It is about winning the hearts and giving them to God.
Only charity can discover the mysterious ways that lead to the heart.
It is always eloquent who wants to save souls. It is always heard with satisfaction, who loves. It is the secret of the living and effective word. There is the magic of sacred eloquence!
What a fine example St. Paul offers us!
His preaching is the outpouring of a soul full of charity and truth, skillfully highlighting people's vices and mistakes, fulminating evil and extending the paternal hand to those who committed it.

II.FROM THE SPEECH
The Popularity:
The speech should be popular and clear.
The priest is the man of the people, and his word must be understood by all.
Academic eloquence is the desecration of sacred eloquence.
The great model to emulate is, and always will be, the word of Jesus Christ.
Never man will speak better than one who comes closest to the language of Jesus Christ.
Clarity:
It is the second quality of speech; clarity in expression and feeling.
The people understand nothing of the speculative abstractions of reason. It is necessary to lead him from the known to the unknown, from the sensitive of religion to the high dogmatic truths. The clear word pleases everyone and does good to everyone, while bombastic phraseology entertains some spirits but does not penetrate the heart.
The narrative tone is the clearest and most understandable to the people: it is a kind of dramatization of the truth to be expounded.
It is the Gospel method narrates and discusses little, expounds, makes truth sensitive by comparisons and parables, and lets the listener draw the personal conclusion.
Let us preach the Gospel with conviction and love.
Be our popular and clear word.
And success will be splendid, surpassing all expectation.

Fr. JULIO MARIA

 

OPINION MR. RP CENSOR

SJ CONTESSOTTO ANGEL
Santos, September 15, 1938
Hon. and Rvmo Mons. Aristides Rock


DD Captary Vicar of Caratinga,

"The Gospel of the Liturgical Feasts and Most Popular Saints" of our most active Father Julius Mary is a breathtaking work that in a very good time comes to fill a large gap in our liturgical and even ascetic literature.
I think there is no book among us yet that, as it dealt with such an EX PROFESSO of the popular festivals of the Church.
The indefatigable author's new work, with its almost 500 pages, presents admirably well, along with his twin brother "The Sunday Gospel", which the Vozes de Petrópolis Publishing House has just published.
These two volumes of such instructive meditations, printed according to all the rules of manemotechnics, should not be lacking in any parish librarian. And how much good they could do in the hands of those countless believers within us who, for multiple reasons, are forced to live far away from some church, unable to attend the explanation of the Holy Gospels, as they would have wished!
With these two books of reflections and explanations so practical, Fr. Júlio Maria acquired another title to the gratitude of all his colleagues of priestly teaching.
Referring therefore to you. my NIHIL OBSTAT, I would like to convey to the distinguished Author my most sincere congratulations on the full success of his literary discoveries.
God keep you.

From Your Ex. Rvma., The servant in Xto.
Fr. Angelo Contessotto S.J.

 

APPROBATIVE LETTER
FROM THE EXMO. MR. Chapter Vicar
FROM CARATINGA
Caratinga, September 25, 1938.


Dear Father Julius Mary,
I am pleased to pass on to you. Censor's praising opinion and NIHIL OBSTAT from his new book: The Gospel of the Liturgical Feasts, adding my warm PRINT TUR.
The rvmo. Censor has already analyzed the new book, so I can only ask God to penetrate all the presbyteries and religious houses, where he will render immense services in private meditation and public preaching.
What is special about this book - what all its books are about - is that it is a doctrinal, safe and substantial exposition, made in a natural, simple and accessible to all.
With such a book, any preacher, be he even of mediocre oratory ability, is capable of producing a sermon of first value, both by doctrinal background and suggestive form.
It is a golden book. Whose success is guaranteed by its own value.
Congratulations, dear Father Julio Maria; I know that you He is burdened with work, but he cannot let rest this pity that so many services have been rendering to the Church, to the Priests, to Catholics, whose faith sustains and enlightens, and even to the enemies of religion, whose errors
manifests and sprays.
In our days of vacillation, it is no longer enough simply to show the truth; we must make it luminous, palpable, and attractive: and this is the special gift God has bestowed upon you. and that shines in his numerous books.
I am from you, Reverend. the dedicated friend,

 

Monsignor Aristides Rocha
Vicar Chapter

 

INTRODUCTION
The present book is the logical continuation of the Sunday Gospel, and its indispensable complement.
There are several comments of the Gospel of each Sunday, but there is not yet, as far as I know - an ex professo comment, of the Gospel of the main liturgical festivals and of the most popular festivals of saints in our country.
I thought of serving my illustrious colleagues in ministry by presenting them with help for the feasts, where, imprisoned by the confessional or the administration of other sacraments, they have little time left to prepare the instruction of the day.

* * *

The present book has a new, special feature.
It does not simply present a short, divided and substantial outline of the solemnity, but almost always takes the Gospel of the day, takes it from the sermon, thereby linking the Gospel and the object of the liturgical feast in a harmonious unity. For the most popular festival of saints, such a method is an innovation.
The Gospel sometimes seems to have little bearing on the life of the Holy One, but those who look closely see that such a Gospel is a living lesson of it, admirably reproducing its characteristic trait.

* * *

A party has several instructions, so the speaker can vary and choose the one that best fits his genius or the needs of his people.
Holy Week was treated with special care, providing subject matter for small and large sermons for more private preaching, such as for the great ceremonies of the Church.
The Feast of Saints contains a brief monograph of his life in general and then highlights his particular virtue or the salient feature of his holiness.
In this way such a life becomes more intelligible and at the same time more practical for souls desiring to imitate it.
The book will be of no use to religious communities and godly souls by presenting them with a subject for the feast day.
Some instructions are a little longer than in the "Sunday Gospel" because certain subjects require fuller exposure because they are the great mysteries, and to spare the priest the trouble of consulting other books to give a full doctrinal instruction on the subject.

* * *

Each celebration is preceded by short liturgical or historical notes about the mystery or other related point.
Thus coordinated; It seems to me that the book will be of some use to priests in ministry by facilitating the sacred world of preaching and meditation on days which are generally busier.
May these 61 instructions correspond to the great rule of sacred preaching, which St. Augustine summarizes:
Ut veritas pateat,
Ut veritas placeat,
Ut veritas moveat.
It is the author's only aspiration.

Fr. Julio Maria

 

 

CHRISTMAS SOLENITY
(December 25th)

Christmas is the anniversary of the Birth of Our Lord Jesus Christ of the most pure Virgin Mary in Bethlehem, on the night of December 25 of the year 4004 'of the world, according to vulgar chronology. On this day the priest celebrates three Masses in remembrance and as a symbol of the Savior's threefold birth:
1- His eternal generation in the bosom of their Father.
2- His temporal birth in the bosom of Mary.
3. His spiritual birth in the soul of the righteous by grace.
A fourth birth should be added. that we would call the mystic. in the soul of the Christian, for Holy Communion, which all should have to do tonight.

FIRST MASS
GOSPEL (LUCAS, II 1-14)
I - And in those days came an edict from Caesar Augustus, ordering the census of all the world.
II - This first census was made by Cirino, governor of Syria.
III - And all were going to be registered every one in his city.
IV - And Joseph went also from Galilee, the city of Nazareth, into Judea, to the city of David, which was called Bethlehem: for he was of the house and family of David.
V - To register with his wife Maria, who was pregnant.
VI And being there, the days came to be when he was to give birth.
VII - And she gave birth to her firstborn son, bandaged him, and reclined him in a manger, because there was no place for them in the inn.
VIII - And there were shepherds in the same country, watching and keeping watch over their flock by night.
IX And, behold, an angel of the Lord appeared unto them, and the brightness of God surrounded them, and they were greatly afraid.
X - But the angel said unto them, Fear not: for, behold, I announce unto you a great joy, which shall have all the people:
XI For there was born unto you in the city of David a Savior, which is the Lord Christ.
XII - And here's the sign: You will find a boy wrapped in cloth and lying in a crib.
XIII And suddenly there appeared with the angel a multitude of the heavenly militia praising God, and saying,
XIV Glory to God in the highest, and on earth peace to men of good will.

FIRST INSTRUCTION
The Great Mystery

Christmas is the feast of supreme charm!
Sweet poetry involves the crib. Let us try for a moment to reproduce the reality of the fact and to penetrate the feelings that were to animate the Immaculate Virgin on that memorable night, when the Son of God himself deigned to be born from his bowels, like the flower of a bud, without disturbing her halo. virginal, making her even more Virgin after childbirth than before. Let's take a moment:
I. THE PREPARATIONS OF MYSTERY.
II - THE REALIZATION OF THE MYSTERY.

I - PREPARATIONS
Midnight.
According to the prophets' predictions, the silence was complete. There was neither the howl of the jackal in the distance, nor near the shepherds' song.
An extraordinary calm enveloped the city and the sleeping fields. The sky, as entranced, stared at the cave, submerged in darkness, on the flank of a dark mountain, and though the star Dalva had not yet announced the dawn, tonight was already as it had been sung by the prophets. from all the brightness of the day, it shall be radiant with joy tonight "(Ps. 138, 11-15).
It was midnight. In the middle of winter, a hard, icy wind blew over sleeping Bethlehem and moaned in the bare trees.
Two travelers, a worker and a young woman, were leaving town, finding no shelter in the public inns. Her withered exterior, her modest garments, and on her countenance this timid sweetness, which distinguishes the face from the humble, cast a shadow upon the marvelous beauty of the Virgin and the true gravity of her mate. The young woman who looked to be about fourteen; it was a set of purity, of angelic grace, of singular holiness.
The maternal weight she carried did not disturb her virginal gait, and no fatigue altered the ideal transparency of her features.
A luminous love imbued with heavenly light what was visible of his features. as if a lamp were burning behind the alabaster of his flesh.
The eyes were so divinely sweet, the lips so soft, the dress so modest and the carriage so majestic. That through the reproaches of poverty and humility. it showed a divine glory.
It was midnight when the two travelers entered the cave, where the shepherds used to rest on the watch of their herds.
The cave was empty; there were only dry straws at the bottom, a rough manger. and two grazing animals lying under the wind.
The worker helped the Virgin into the miserable shelter, lit a few straws to illuminate the shadowy room, and retired to treat the animal that had brought them.

II - THE ACHIEVEMENT
The Virgin knelt in a dark corner; He felt the solemn hour, foretold by the prophets and desired by the supplications of the righteous. The expected Messiah was to be born at this time and place!
Sweet and sublime ecstasy seized the Virgin. His thoughts were fixed on God; his heart burned with love; her immaculate soul flew to the regions of eternity and suddenly, radiant and sobbing with love, she clutched the divine Child to her virgin breast - the Savior of the world.
Like the sun that emits the rays, without changing its luminous focus, like the harp that produces melodies without losing its integrity, like the flower that exudes perfumes without changing the splendor, the color, the beauty, so the Holy Virgin, The sun of love, the divine lyre, the flower of paradise, had exhaled and produced its light, its poem, its aroma, without losing its miraculous virginity.
The graceful Virgin Mary, in this divine language, whose words are kisses, whose phrases are a long look of love, said to the newborn:
What name should I give you?
what can i call you?
A mortal? But you were conceived by the virtue of the Most High!
- A God? But you have the body of a fragile little child!
"Should I bow down to offer you incense or present you with breast milk?"
"Should I give you maternal cuddles, or worship you with your forehead to the ground?"
Oh Wonderful contrast! Heaven is your abode and I cherish you on my knees. Here you are on earth, and you have not left the eternal throne.
An ancient and venerable tradition says that shortly after the birth of the Child God, the prostrate sweet Virgin exclaimed: - "Finally, here he is, my God, my Lord, my Son" At the same time the Virgin kissed her. feet as of a God, hands as of a teacher; the forehead as of a son.
The Christ, the painfully awaited, ardently desired Messiah, the Son of man was born!
He, the infinite God, lived from the air where all haur life, lay on the earth, marked with the sting of human pains: he united to his first vague the tears that moisten the eyes of all the sons of Adam.
While above, angels sang and sang in choir in heavenly harmony: Gloria in excelsis Deo-Glory to God in the highest heaven, and peace on earth to men of good will! In the midst of the wonder of her love and the reality of the misery that surrounded such greatness, the Virgin Mother, irrigating with the dew of tears her first smile of Mother, took the poor child already freezing in the cold, and wounded by the contact of roughness. from the earth, he wrapped it in rags and laid it on the straw, which was garnished with the manger of animals - the lovely Nativity Scene of Bethlehem.

III - CONCLUSION
There He is, lying 1938 years ago, spreading his arms, showing his heart, remembering his humiliations, indicating his poverty and asking the passing centuries: Did I do enough to deserve your love?
Do you want me as a friend in this crib, or do you want me as a judge in the manifestation of my glory?
I come to bring love and I come to ask for love. Who is afraid of a child? Come unto me, all ye that groan under the weight of trouble, come, and I will ease your shoulders, and I will give your hearts true love, and your souls complete and everlasting happiness. Come to my crib, to the confessional and end at the Holy Table, where we will give ourselves the fullness of eternal friendship!

SECOND MASS
GOSPEL (Luke II. 15-20):
XV - At that time, after the angels withdrew from them to heaven, the shepherds said among themselves: Let us go to Bethlehem and see what happened there and what the Lord manifested to us.
XVI - And they went with great haste. And they found Mary and Joseph, and the boy lying in the manger.
XVI I And seeing this, they knew what had been said to them concerning the Child.
XVIII And all who heard were astonished at what the shepherds said to them.
XIX - Now Mary kept all these corsels by meditating on them in her heart.
XX - And the shepherds returned, glorifying and praising God, for all that they had heard and seen as they had been told.

SECOND INSTRUCTION
The Shepherds Near the Nativity Scene
The Gospel of the second Christmas Mass is consecrated to the shepherds, showing them before the crib of Jesus and recognizing the truth of what the angels had announced to them.
Let us try to know a little about the feelings of these humble shepherds in the presence of Jesus. These feelings were as simple as their knowledge of the coming of the Messiah, and as simple as the people's ideas of events beyond their comprehension. Consider, therefore:
I - Your first impressions.
II - Your true FEELINGS.

I - FIRST PRINTING
The first impressions must have been of disappointment at the apparent contradiction between the two signs indicated by the angels to recognize the expected Messiah:
Today the Savior of the world was born. You will find a boy wrapped in rags and lying in a manger.
- how? The Savior, the Messiah, manifests Himself upon the humble appearance of a little child, perhaps weeping, and upon a throne of misery a little straw in a manger!
It matters little to these simple but loyal people. Mary smiled at them; Jesus poured light and love into their hearts.
Heaven spoke the news: they believe and behold them on their way.
Startled faces, heavy and hurried march at the same time. And as Jesus comes close, surprise, emotion, and perhaps tears.
They look, examine the beautiful, radiant, sweet little child, who lies there before them in extreme poverty on some straw. Beside the little child a woman, a resplendent mother of purity, in the look, the gesture, the word and even the manifestations of her motherly love.
She appears to them so beautiful, so noble, that they would not have the courage to speak to her. But it is so inviting, so sweet, that they are excited to ask you if that boy is your son, where he comes from, what he is doing, if he needs anything.
They then examine Joseph's majestic, humble patriarchal countenance, which speaks to them with kindness and the rustic language of the fields.
The rude shepherds understood Joseph's explanations, Mary's gaze, and the tears of the little child, and offered them all that they had brought him: fruits, milk, eggs, and other food from the country. Joseph thanked everyone.

II - TRUE FEELINGS
In evangelical sentiments we are inclined to give supernatural action a preponderant part that almost supersedes natural action. It is a mistake.
God formed our nature and endowed it with many resources.
We should employ these resources while they are useful to our end and not resort to miraculous action, but when such resources are powerless.
God did not suddenly transform the spirit and heart of the humble shepherds, the first ones he called near his cradle, to pay his respects to him.
They were rustic and ignorant before the angels appeared and remained so.
Now the feelings of ignorant and rustic people are above all admiration and dedication. It was all new and sparkling to him.
They kept in their eyes the radiance of the light that had appeared in the sky, while to their ears still echoed the heavenly melodies. To them the stable was a palace, the crib the throne, and the little child a king.
They approached this crib, full of wonder, wonder, amazement, and under these sentiments they bowed to their knees and kissed the King's little feet with veneration, some smiling and others weeping and marveling at the beauty of the humble but divinely painted picture. sublime.
In the soul of the simple people, a second feeling follows this first: it is dedication.
What could we do for him? What could we offer you? Ask each other. And the poor shepherds naturally think that such a King cannot stay in a stable; You need a little house where you can shelter from the cold and the rain.
They consult, inquire, and shortly thereafter, though the Gospel does not say so, they find a little house, which they offer to Joseph to settle there while he remains in Bethlehem.

III - CONCLUSION
These are the two sentiments that the divine Child wants to find in us, visiting him in his humble crib: admiration and dedication.
Does not it deserve our admiration, the Most High, who makes himself a child, the Almighty, who makes himself weak, the King, who makes himself a slave?
Yes, it is quite the admirable God Mirabilis God!
Psalm 67, 36).
But admiration is not enough. We need, like the shepherds, to offer him the gift of our dedication, the gift of our heart to love him, the gift of our body to serve him, the gift of our possessions to soften his sufferings in the person of us. suffering, the gift of our spirit to make it known to those who live far from their love.
To love is to give! Loving little Jesus, let us make him the gift of what is dearest to us in this world!

THIRD MASS
GOSPEL (John 1: 1-14)
I - In the beginning was the Word and the Word was in God and the Word was God.
II He was in the beginning in God.
III - All things were made by Him and nothing that was done was done without Him.
IV - In him was life, and the life was the light of men.
V - And the light shone in the darkness, and the darkness did not comprehend it.
VI - There was a man sent from God, whose name was John.
VIII He was not the light, but was to bear witness of the light, that all might believe through him.
VIII He was not the light, but was to bear witness to the light.
IX - (The Word) was the true light that illumines every man who comes to this world.
X - It was in the world and the world was made by Him, and the world didn't know Him.
XI - He came to his own, and his own received him not.
But to all who received him, he gave power to become children of God, to them that believe in his name.
XIII Which were born not of the blood, nor of the will of the flesh, nor of the will of man, but of God.
XIV And the Word was made flesh and dwelt among us, and we beheld his glory, glory as of the only begotten of the Father, full of grace and truth.

THIRD INSTRUCTION
The Triple Birth
The Gospel of the third Mass is a sublime page.
St. John took his eagle flight and without preamble, penetrates into eternity, where he shows us the Word with God, being God and Creator of all that exists.
Descending from these dizzying heights, He shows us the Word made flesh in the midst of this world, bringing to all the light of truth and salvation.
He was a man, but God, though not received by his sons of the earth. He manifested, however, his glory in Tabor, resurrection and ascension.
Thus we have the story of the Savior's three births:
I - His Eternal birth in the bosom of the Father.
II - His TEMPORAL BIRTH IN Mary's bosom.
III - YOUR SPIRITUAL BIRTH IN SOULS.

I - YOUR ETERNAL BIRTH
To say that the Son of God was born in eternity is a popular way of expressing a fact that goes beyond our comprehension.
The Divine Word, being the Second Person of the Holy Trinity, was never born, for He always existed, being eternal as the Father and the Holy Spirit.
In the Gospel, Jesus Christ instituted the Son of God:
That the Son of God may be glorified (John XI, 4).
They all said, Art thou the Son of God?
He answered, "You say so, I am." (Luke XXII, 70).
He will be great and will be called the Son of God (Luke I. 32).
If Jesus Christ is the Son of God, then God is his Father.
And there came a voice from heaven, saying, Thou art my beloved son; in thee have I put my complacency (Mark I.II).
Jesus Christ proclaims him loudly: It is my Father who glorifies me (John VIII. 54).
Everything my Father has is mine (John XVI. 15).
as my Father sent me, so I send you to you (John XX. 21).
The idea of ​​Son and Father naturally gives rise to the idea of ​​birth; Therefore we say that the Word was born of the Eternal Father from all eternity, although He was never born and never ceased to be, being such an eternal birth.
The Mass celebrated at midnight means that this eternal birth of the Son of God does not belong to time, but is above and outside time.
In fact, the midnight moment is transitional. It belongs neither to the preceding day nor to the following day. It belongs to both of them. Thus the divine Word belongs neither to the past nor to the future; It did not begin or end: it is eternal.

II - YOUR TIME BIRTH
Eternal God, He pitied men, lost by original sin, and resolved to deliver them from the bondage of evil.
Being pure spirit, therefore invisible, without body, he could not conveniently appear in this world, teach truth and virtue.
It could take a fictional body or borrow a body; but why deceive men and show themselves as it was not in truth?
So she decided to be born of a woman. The Eternal God, the Immaculate Word of God, wanted to be born in this world; but he was to be born of a virgin woman, as he was born in the eternity of a virgin Father. It is the miracle of the Incarnation.
Jesus Christ, the Word made flesh, was born of the immaculate bosom of Mary through the Holy Spirit, who communicated to her the fruitfulness without disturbing her virginity.
Virgin Mary was married to a virgin man, the righteous Joseph, and without their cohabitation, the Son of God made man was born of her.
By a series of Providence provisions, Mary and Joseph were forced to leave Nazareth where they lived, to enroll in their homeland, which was Bethlehem.
It is there, in the poverty of a cave, that at midnight Jesus was born. It was at midnight to show again that if He came into this world, He was not of the world, and came to save and redeem for their merits, both the righteous of the Old Testament and the goodwill men of the New Testament.
The past and the future come together at the foot of this crib to hold hands and separate definitively into a vast mercy, and the new law, all of light and love, must replace the old law, full of shadows and figures. .

III - YOUR SPIRITUAL BIRTH
Jesus Christ came to save men by showing them the way of truth and giving them the example of the regenerate man, living among them and as one of them.
He dwelt among us, says St. John, and we saw his glory, which was a divine glory. This glory is their spiritual dwelling in souls by grace; this grace being, as St. Peter says, a participation in the divine nature - divine consorts naturae - (Pet. 1.4).
Jesus wants to live in us, especially through holy communion, this dwelling being the physical presence of his lovely body and then a mystical presence after the disappearance of the holy species. Such dwelling of God in souls is one of the glories of mankind. Make the heart of man the temple of God, as St. Paul says:
Do you not know that you are the temple of God? (Cor. III. 16).
Your members are the temple of the Holy Spirit (1. Cor. Vl. 19).
You are the temple of the living God. (2. Cor. VI. 16).

VI - CONCLUSION
The angels sang above the crib: - Glory to God and peace to men of good will. The glory of God is Jesus, his Incarnation, his dwelling place in souls. Peace is the salvation that He comes to bring by His doctrine and by His examples.
Let us be these men of good will, worshiping little Jesus, opening his heart to love him and to faithfully fulfill his divine law, all of forgiveness and love.
May our heart be the crib in which the Eternal Word, made Incarnate Word, may be born spiritually, to manifest His glory there, as only begotten Son, coming from the Father, full of grace and truth, in the expression of today's Gospel.

FOURTH INSTRUCTION
MARY AND JOSEPH NEAR THE Nativity Scene
Christmas! It is the day of soft and sweet memories.
It is the day of mystery that makes the most indifferent hearts flutter.
It is the day when the Christian people bow down before the crib to worship the God made man, made child, in the arms of his pure and immaculate Mother, the Virgin Mary.
Not only can we come closer, but even reverent and loving kiss the feet of the Child God and also the hand of the Virgin, who, smiling, presents us with her treasure, our salvation. Let us briefly relive the heartwarming scenes of this glorious night. The facts are known, but it is not enough to know them; we must revive them by giving them the colors of gratitude and love. Let us therefore consider with the crib:
I - THE VIRGIN MOTHER OF JESUS
II - St. Joseph is husband of Mary

I - THE VIRGIN MOTHER OF JESUS
It was late at night. Joseph and Mary could not find a coat in the houses of Bethlehem, and they went, poor and despised, to the cave where the shepherds were sheltered in the winter season.
The cave was deserted.
Joseph ties the donkey on which the Holy Virgin will ride and explore the interior of the cave. Bare, rocky and uneven walls.
On the ground, straw and hay in disarray: deep down, the manger and nothing more.
It is the furniture of the palace of the King of Kings, for whom the golden luxury as a nauseating rag is nothing but rags. If it were only his person, the humble Joseph would appreciate such a palace; But it is his sweet wife, the Virgin, entrusted to him by God. And he feels restless. However, do God's will. Joseph begins the cleansing, while the Virgin, in an offense of the rock, takes care of the frugal meal. The hours passed.
It was at midnight!
Over the crib, where a newborn child is sweetly wandering, the Virgin bows her halo and transfigured head.
Seeing her standing, active and worried, no one would remember to be the mother of the child herself. However, to understand it, it is enough to see the cares and loving cares that surround the fragile little child. Perfectly pure from every blemish, she wraps it in the warm cloth she had made in Nazareth. Laying it on the rough straw, in the crib after having long kissed and hugged her, gazes at her as in ecstasy of love.
The child falls asleep comforted by the worship of its mother.
In the half darkness of the cave, its pure, white countenance shines forth like a star.

II - SAINT JOSEPH THE SPOSE DF MARIA
Joseph prostrate with fatigue still sleeps at the entrance of the cave.
Slowly and without words, the Holy Virgin wakes him up and leads him to the manger.
At the sight of the sleeping boy and Mary, whose transfigured and radiant countenance reveals neither fatigue nor pain, Joseph is speechless with astonishment.
Less prepared than his wife to witness the ineffable mystery that has just been realized, and which he did not even suspect in this place, it takes a few moments to fully understand what is going on.
Thick tears slide slowly along her emotion-colored cheeks.
A long sob raises his chest and a hoarse, barely articulated sound grips his throat.
He falls to his knees, his forehead in the dust of the earth. I would want to cry, sob, laugh; You can't, however. Worship, annihilated by the feeling of his unworthiness. The angel had said to him:
"What is born of her is the work of the Holy Spirit; she will give birth to a son, and you will call him Jesus, because He will save his people from their sins" (Matthew, I. 20-21).
And say and understand that Mary, his wife is the one who has just given birth to him. My God my God! And to see that he himself, poor and ignorant, with calloused hands and burnt face, is mixed with this sublime mystery!
Oh God, is it possible?
And Joseph cries, hiccups, wanted to run away, but no; humiliates and loves it.

III - CONCLUSION
The child woke up. The thudding, the fluttering of her little heart, radiates to Mary and Joseph, bent over the cradle of straw.
The Holy Virgin, smiling tenderly at the Child, her eyes still closed in the daylight, takes him in her arms and places him in Joseph's, who almost faints with emotion and love.
In a long kiss, with a tear-streaked face. Joseph expresses his gratitude and his love.
This is the scene of Bethlehem. The Bethlehem Christmas of Palestine. May he reproduce for us. Like Joseph, let us go to the crib to worship our Redeemer.
Let us adore him in the arms of his mother and we receive him to cover him with the kisses of our adoration, our love, and our eternal gratitude. Let us remember that Jesus is only in the arms of his Mother, and that she alone is the one who should present him to our worship, as he had presented him to the worship of Joseph, the shepherds, and the magicians.

FIFTH INSTRUCTION
GLORY AND TEARS
Mary and Joseph, to obey Caesar Augustus' edict, went to Bethlehem, their family's place of origin.
The holy husbands could not find lodging in the houses of the city and were forced to retreat to a cave where the shepherds took refuge, who guarded their flocks there.
It is in this cave that the most sublime of mysteries will be realized: The birth of the Son of God. Let us contemplate this intoxicating truth today, seeing the singular contrast between:
I - Paradise in the cave of Bethlehem.
II - THE FIRST TREES OF JESUS

I - PARADISE IN THE CRANE
Only Mary Most Holy had withdrawn, an ineffable ecstasy seized her. A divine light floods your soul, while a vehement love makes your heart flutter.
In the midst of this light and this love, having his arms outstretched in supplication and his knees on the straw of the cave, he suddenly receives the Son of God as a little child.
how beautiful and resplendent is the divine Child!
The happy Mother contemplates and holds him to her breast, covers him with tears and kisses and adores him with deep humility. It is your God. But it is also your Son.
High above He reigns and triumphs in glory, and in His arms is a poor child shivering with cold. Who will understand the Virgin Mother's feelings in this delicious moment? No one! For we would need to understand the immensity of this love, incomprehensible to us. St. Joseph entering the cave, witnesses this unprecedented spectacle, and almost faints with joy and admiration. A multitude of angels descend from Paradise, ringing melodious chants:
Glory to God in the highest, and on earth peace to men of good will.
So much glory in the midst of so much misery!

II - THE TEARS OF JESUS
While the Holy Virgin wrapped the heavenly boy in rags, she worshiped him as her God and Savior, and then, sobbing with emotion, placed him with immense affection and delicacy in the crib St. Joseph had prepared, gathering here and there on the floor. dry straw and some hay, spreading over it the cloak that had covered him on the journey.
Among men, the poorest child finds at birth, a sweater and a hut. The Savior finds neither a roof nor a cradle; but it is lying in an old rustic manger. Baby Jesus truly man and subject to the weather, feeling the hardness of the straws as well as the chill of the cold, begins to shed his first tears!
A crying God! Et lacrymatus est Jesus (Joannes XI. 35).
The angels gathering these tears bring them to the throne of the divine Father, who in their mercy makes them a precious rust to cleanse the sins of the world.
But it is not only the hardness of the cradle and the rigor of the season that make the newborn Savior weep. It is the malice of men's sins. The sight of the torments that await you. The unspeakable ingratitude of the world. These are the real motives, which afflict him, and rather, that his heart drips blood, tears away.

III - CONCLUSION
Let us approach the humble cradle into which He was born, which neither heaven nor earth can contain. Jesus there does not speak with words; He speaks with examples teaching us to love humility, mortification.
O Jesus, I believe You are at the same time in Paradise and in this poor cave, in the glory above, and in the misery here on earth! But what a difference, O Jesus!
In Paradise your throne is the bosom of the Eternal Father, and in this cave it is a crude and clumsy crib. There, I behold you full of glory and majesty; here I see you poor humiliated, afflicted! There, I see stars come out of your hands and here, tears well up in your eyes!
But if I find you most glorious in Paradise, here I find you most lovable. O Jesus, let one of these tears fall on my heart to soften it, making it more sensitive to the fineness of your love.

SIXTH INSTRUCTION
The Nativity of Love
What presents us with today's solemnity?
A stable, a crib, a newborn child.
It's Christmas ! All this is simple, but what is wonderful is that for nineteen centuries all the peoples of the earth still celebrate the crib. It is a historical fact.
Jesus Christ belongs to history. Before the invasion of the Barbarians, one could see in Rome the minutes of his birth written in Bethlehem. It was a December night. Two poor wanderers, finding no coat in the houses of Bethlehem, take refuge in an abandoned cave, and there a Virgin deposits, in a manger, the most beautiful of the sons of men - her son. The next day, he inscribes him in the records of Bethlehem. This son is Jesus Christ, and this crib is today represented, honored, and transformed throughout the world.
Consider a moment:
I - This Nativity Scene HONORED
II - This transformed Nativity Scene

I - THE HONORED Nativity Scene
The whole world sings the stable and the little child of Bethlehem. Questioning the past, chants, popular festivals in honor of this crib, are heard.
Why are such manifestations, while so many other cradles become involved in silence and forgetfulness? - Digitus: Dei est hic!
Only God can give this unique appeal to this poor cradle.
The honors of the world pass.
Today is the glory; tomorrow the forgetfulness, the contempt.
Who sings today the cradle of world rulers, from Alexander to Napoleon?
Their lives belong to the story, but a story that no longer arouses neither enthusiasm nor love, only the sterile admiration of a past fact.
The cradle of Bethlehem, on the contrary, arouses flames of love, of zeal, gives birth to heroic virtues and the unfolding of purity and martyrdom. Bethlehem's midnight separates two days and two worlds. This Christmas is a new day, a new time, a new Testament, a new life! This life was awaited and desired by the prophets, hailed by angels, and lived by men of good will. This little child is truly God made man, the desired of nations, the liberator of the world.

II - The transformed Nativity Scene
The stable of Bethlehem, by God's inspiration, had become a basilica and church, where they will come one after another, seeking the truth, the intellectual summits, the mighty as well as the humble, where the sufferings of all kinds will come together to find solace. , energies and comforts.
In this stable, transformed into a temple of the Most High, the crib will become a tribune, whence the word of the Divine Word will resound. This platform will be the throne for the new King, whose power will be eternal.
CHRISTUS VINCIT, CHRI STUS REGNAT,
CHRISTUS IMPERATl
This stable is therefore a palace. This crib is a throne.
This child is King. This king is God. The angels proclaim it, singing: - Glory to God in the highest, and on earth, peace to men of good will (Luke II. 1 4).
The star announces it: - We have seen your star (Matthew II. 2).
The shepherds will come: - Let us go to Bethlehem and see what happened, what the Lord announced to us (Luke II. 1 5).
The Magi will follow to know this divine King and offer him incense as a God, gold as a king, myrrh as a mortal. - Entering the house, they found the Child with Mary, his Mother, and fell down worshiping him. (Matthew II. II).
The earth will exhaust its riches to adorn its temples.
The martyrs will give her the blood, shouting with enthusiasm: - You are CHRISTUS! You are our King and our God!

III - CONCLUSION
We too, on this glorious day, go to Bethlehem, go into the stable. Let us approach the crib and kiss the feet of this divine Child who brings us peace and happiness. From the top of its fragile trembling bows the world cries out: Independence, Freedom, and Joy Jesus from the depths of his crib murmurs to us: Obedience, Purity, and Poverty!
Let us listen well to the newborn, for He comes not as Judge, but as Friend; not as a teacher, but as a savior. He comes to reign, but his kingdom is one of love and mercy.
Sic us tomorrow, wanted non redamareti '
Who will not love those who love us so much?

 

Circumcision of Jesus
(1st of January)


The feast of circumcision, which is celebrated on January 1, the eighth day of Christmas, reminds us that, eight days after his birth, Our Lord fulfilled the ceremony of Jewish law, by which the son was to consecrate himself to God, according to the sign of God's covenant to Abraham. It was the covenant between God and Abraham, which required every male child to be circumcised eight days after birth.
"And whosoever is not, God said, shall be rejected within your people, because he taunts the covenant which I have made with you" (Genesis XV II.10).
Circumcision was the distinctive sign of the Jews among the unbelievers and the confirmation of the promises God had made to Abraham. This ceremony was the main and most necessary sacrament of the Old Testament. It was the essential condition of the incorporation of God's elect people. There are holy priests who compare it with baptism, recognizing in it a symbol of the purification of original sin and sanctification by the grace of God. (St. Thomas Aquinas).

GOSPEL (Luke II. 21)
At that time, after the eight days to circumcise the Child, he was named JESUS, as he had called him the angel, before he was conceived in the womb.

Seventh Instruction
The Circumcision Teachings
Jesus is perfect man, as is perfect God.
He has our sensitivity to experience our pains as our joys. He does not want to evade any suffering and does not forget for a moment who comes to this world as a Victim.
To do this, we see him tiny, moaning, crying, sobbing like any other child his age. Circumcision is a legal ceremony imposed by God on Abraham, as a sign of the covenant between Him and his people: - On the eighth day he will be circumcised. (Levit. XII. 3).
Let's contemplate this touching scene:
I - In its realization.
II - In its meaning.

I - ACHIEVEMENT
Mary and Joseph, who submitted to the edict of the Roman Emperor, submit to divine law.
According to Saint Epiphanes, the sacred operation was performed in the very cave of Bethlehem (Adv. Hoer. XI. 9) and it was Joseph himself who performed it. (Talmud c. 1.).
In the important families, the circumcision ceremony was performed with all the solemnity and assistance of relatives and neighbors as we saw in the birth of St. John the Baptist (Luke I. 58). It was like our Christian baptism.
It is likely that for the circumcision of the Child Jesus assistance was limited to the shepherds who were invited by the angels to worship the Child.
The incisions made in the child's flesh were painful and tore inarticulate moans from the oppressed chest, and tears streamed from his eyes only open in daylight.
It is the first immolation of the sweet Victim who comes to immolate himself for the salvation of men.
The first drops of the Redeeming Blood gushed into the darkness of the cave, lovingly collected by the Virgin Mother. At the sight of this eight-day-old weeping child, the angels were no doubt for the first time singing the hymn to the blood of the Lamb, which St. John owed. listen one day. (Revelation V. 12).
In that moment, in fact, the Savior was more than a divine Lamb, performing literally, by his first sacrifice, the word of the Forerunner: - Behold, the Lamb of God, this is what taketh away the sins of the world. (John 1. 2 9).

II - ITS MEANING
But why was the Child Jesus subjected to this ceremony?
The law of Moses was formal, no doubt, but it assumed and expressed conditions (Levit. XII - I. 2), which applied neither to Jesus nor to Mary, so that both were legally exempted from their fulfillment.
We find three reasons higher than the Mosaic law, which determined them to submit the Son of God to the law.
FIRST REASON:
The sanctification of the rite and the people to which it is applied.
Just as Baptism is the sign, which distinguishes the Christian and makes him the adopted son of God, so circumcision was the sign of God's covenant with the children of Abraham.
The circumcision of the Israelite gave it to God, while the circumcision of the Son of God made man gave God to mankind, consecrating definitively and visibly the covenant of the two contractors.
Thus, thanks to the circumcision of Jesus, the sign of the divine covenant, was not simply engraved in the flesh of man, but in the flesh of God Himself, in the person of Jesus Christ.
SECOND REASON:
Jesus Christ becoming man became the appearance of the sinner - in similitudinem hominum factus - (Philip. II. 7).
Now circumcision, in Bossuet's expression, was the "sacrament of sinners and the expression of their bondage."
Therefore, the Savior, upon whom God had placed the iniquity of all (Is. 53: 6), should submit to its application.
From its entry into the world the immolation gladius had to mark it for final punishment.
THIRD REASON:
The form and symbolism of circumcision compelled the Savior to submit to his rite. The blood was shed; there was a true sacrifice of a special sense.
The form of circumcision indicated liberation from the original inclinations of human corruption. This was why a new name was imposed on the circumcision. (Gen. XVI I.5).
Jesus was to be circumcised, meaning that He would pull the human race out of the yoke of sin and elevate it by grace into the participation of its own life.

III - CONCLUSION
Circumcision is therefore the entrance of Jesus into the life of immolation, which He began on this day, shedding the first drops of His precious blood.
This feast should arouse in us feelings of gratitude to Jesus and to the Blessed Virgin who presented her Son to the sacrificial rod, so that the blood of his Jesus would purify and sanctify souls.
It must excite in us the hatred of sin that causes these sufferings of Jesus, and teach us the spirit of mortification and sacrifice, following the example of our divine model.

Eighth Instruction
THE HOLY NAME OF JESUS
At the time of circumcision the newborn was given the legal name, as is done today at the time of baptism.
It was up to Joseph to impose this name on the Savior. There was no need to look for him, for twice a heavenly messenger had brought him from heaven, and entrusted him, the first time to Mary and the second to Joseph himself.
The Church instituted the feast of the Holy Name of Jesus.
The party of a name. Why that? The Church, inspired by the Holy Spirit, must have found powerful reasons to justify the worship of this name. Let us meditate on these reasons, considering:
I - The origin of this name
II - Your sweetness

I - YOUR ORIGIN
I - This name comes from heaven.
Now the names given by God are realities. They are not simply signs, representations, more or less exact in relation to what they express. They are a face, an aspect of things, which carry themselves to the domain of the word.
They are substantial, and their substance is the thing named in their eternal ideal, and by this ideal in their created and lived reality. It must therefore come from heaven because the earth was unable to imagine such a name. On the day of the Annunciation, Archangel Gabriel said to Mary:
Behold, thou shalt bring forth a son, and call his name Jesus (Luke I. 31).
Later an angel came to warn St. Joseph that he should receive Mary as a wife, because what was conceived in her is the work of the Holy Spirit. And she will bring forth a son, to whom you shall name Jesus. (Matthew 1:21).
No hesitation was possible: God had sent from heaven above, the name that was to forever distinguish the Divine Word made man; his name must be Jesus.
Jesus means Savior. The angel himself had given Joseph the meaning: "You will name Jesus, because He will save his people from their sins." (Matthew 1: 2-1).
This name had already been used in the Old Testament.
One Jesus, or Joshua, had brought the Israelites into the land of promise. Another, a high priest, had restored divine worship in the holy city after the captivity of Babylon.
To give the name of Jesus to this little child born at a time when the coming of the Messiah was so awaited was the halo of the Savior on his forehead. The name is just a group of syllables, but it brings the honor of the person, it is like your banner, your flag.
The flag is just a piece of cloth; however, to defend it, lives are killed, and when it appears in the parades, the most proud fronts bow.
You cannot touch the flag without touching the living flesh of the nation you represent.
O Jesus, your name is the sacred Banner, which unites us and encourages us! It reminds us that we are children of this Jesus, who meaning Savior, made us saved, predestined to heaven by His blood.

II - YOUR SWEETNESS
This sacred name became eternally all soaked with love.
Who pronounced it in the first place?
It was the Eternal Father, in the glory of heaven, communicating him to the Archangel, who was to bring him to earth.
It is therefore a name consecrated by divine lips, by the Eternal, from everlasting.
The Archangel gathers him with respect, repeats him in adoration, and takes him to earth.
Repeated a thousand times by the Immaculate Virgin and Joseph, it echoed to heaven.
He came out later, vibrant and loving from the bosom of the Apostles, who went to announce it to the whole world. It was the supreme cry of this legion of martyrs who gave their lives, uttering it with their blood-red lips of love and heroism.
The Hermits confided it to the echo of the deserts, and the Virgins murmured it in their intimate conversations. Thus he came to us through these blessed lips, all shining with glory and embalmed with love.
This is why the name of Jesus wields unrivaled power in heaven, earth, and hell, as the Apostle says: - Therefore God exalted him, and gave him a name, which is above every name; so that to the name of Jesus every knee should bow in heaven, earth and hell, and every tongue confess that the Lord Jesus Christ is in the glory of God the Father. (Philip. II. 9).
In heaven the name of Jesus is the charm and object of continual praise of the blessed.
On earth, he should have mastered all the harmonies and be engraved in all the monuments, but unfortunately the ingratitude of men has even denied this name and there are lips, which not only do not pronounce it, but even blaspheme it.
In hell, the name of Jesus prostrates the proud forehead of demons, and they can no longer love him, but worship him by cursing him, but recognizing his greatness and power. In purgatory, this sacred name spreads hope and love, and is continually repeated by the blessed souls as a beacon, which indicates to them the future glory of heaven.

III - CONCLUSION
How many people there are in this world who pronounce this sacred name indifferently, as if it were the name of a stranger! Aren't we this number?
Oh Why expect us to be forced to worship him someday? Let us love him now as the name of our greatest benefactor, our dear Father, our great friend.
To love him little is to ignore his origin. your significance, your sweetness!
O Jesus, to love your name, I must love yourselves. And loving you, I will pronounce your name with love, as the name of a dear person is spoken with love.
By loving you I will be able to distinguish your name in reading, in conversation, and I will feel it vibrate in my heart.
Among the demonstrations of love, there is a very simple and accessible to all that the liturgy prescribes: It is to bow the head each time one reads or hears the name of Jesus, as well as say with conviction in the recitation of the Our Father : Hallowed be Thy name!

NINTH INSTRUCTION
POWER OF THE NAME OF JESUS
St. Paul says that the name of Jesus is above every other name (Philip. I I. 9), to indicate the supreme glory of Jesus, which surpasses all other glory, because it is substantial.
He calls, as a witness, heaven, earth, hell.
And these respond by bending the knee. Such power in the name of Jesus is not well known, with Christians believing it to be just a godly custom to honor and exalt Him.
There is more than that: It is a means of salvation: - Whoever calls on the name of Jesus will be saved, says the Apostle. Let us meditate for a moment on the power of this sacred name.
I - Throughout the whole world
II - In the soul of every Christian

I - IN THE WHOLE WORLD
The sky slopes. Divine goodness is moved and omnipotence submits as long as this name is invoked. Against him resistance is impossible. Divine justice and wrath soften. Ask my Father in my name, says Jesus, and He will give you. (John 1:23).
The angels prostrate themselves in worship, because, says the Apostle: Jesus is so much higher than angels, as his name is superior to the names they received!
Which of the angels has God said, "Art thou my son, I begat thee today?"
And yet: I will be a Father to Him and He will be a Son to Me.
And when He introduces His firstborn into the universe, He says: All the angels of the Most High will worship Him (Heb. 1: 3-6).
The saints who sing in glory the Song of the Lamb cry, Lord! Who will not glorify your name? (Rev. XV. 6) For all of them were saved because of this name. (Sal. CV8).
The earth loves this name of salvation and worshiped it even before the Messiah appeared.
I waited, Lord: your Jesus (or salvation) said the Patriarchs (Gen. 49. 18).
I will rejoice in the Lord, says Habakkuk, and rejoice in my God my Jesus (Habak. I II.-8). Heavens, exclaims Isaiah, let your dew come down, let the earth open and germinate Jesus (salvation)! (Is. 415, 8).
After the Saviour's appearing, the worship of this name becomes an unparalleled joy. St. Paul, in his epistles, utters it 219 times, as if he could not be satisfied with hearing and repeating it.
St. Augustine writes in his confessions: My child's heart was fed with the name of the Savior, at the same time as my mother's milk, and everything I read, however touching, could never snatch me without that name. (Conf. III. 4).
St. Bernard's enthusiastic songs and suits are known in honor of the sacred name of Jesus; to him this name was light, food and anointing.
The Apostles and the martyrs climb with delight the gallows of death, by the name of Jesus. (Act. V. 41). The saints pronounced it as ecstatic, and one among them, like Blessed Suzo, engraved it upon the breast with red-hot iron, or with the blows of the cutting blade. The dying exhale their last breath, repeating with love the cry of St. John: - Come, Lord Jesus - (Revelation .ft · 20).

II - IN THE SOUL OF EACH ONE
What feeling should inspire us with this name?
Admiration, gratitude or trust?
All this, no doubt; but above all trust.
One can never have too much trust in God. When we call, "In the name of Jesus," "In the name of your Son, - reminding God of all that He has done for us, God cannot turn His head. He is moved."
Hearing this name, God sees those ineffable pictures of the Incarnation, of the birth, of Bethlehem, of Nazareth, of Calvary, of the Upper Room, and before these scenes God can never fail to hear and answer the one who implores Him.
Indeed, there is a divine promise: - Qui invocaverit nomen Domini, salvus er it (Rom. 10. 13). He who calls on the name of the Lord will be saved.
The term is positive, excluding no one or request.
God can undoubtedly make us wait to experience our trust, but the request in whatever way He chooses will be fulfilled.
Armed with the name of Jesus, we will accomplish everything in the order of salvation.
We can do nothing of ourselves, not even meritoriously pronounce the name of Jesus, but by the Holy Spirit (grace); But let us remember that this grace is always available to us and is attained as long as it is requested.
There is in the spiritual life the admirable law of divine collaboration, which makes man nothing for himself and all with God alone; and considered on God's side, makes God do everything for Himself, but does nothing in the work of sanctification without the collaboration of man. The name of Jesus carries salvation, but only by the cooperation of the one who pronounces this divine name, which is in St. Bernard's words: - light, food and anointing.

III - CONCLUSION
The name of Jesus is therefore a divine power, which God places in our hands, or rather in our hearts, so that we may call on him and make him call on others.
Let us make known the power of this divine name so that all may take advantage of it.
This name: Jesus - is for the heart of man a bright spot, a shining star that indicates the sky to him.
O God, hallowed be your name under the sweet name of Jesus!
We want to repeat it to the little children, to be pure and godly! We want to repeat it to the ardent youth, so that it is an ideal and a sustenance for her in the hours of struggle. We want to repeat it to the afflicted and the suffering, to teach them resignation and trust. We want to place the soft name of Jesus on the discolored and trembling lips of the dying, to revive in them the faith, the repentance of the past, and the hope in a life that will begin and will never end!

 

Epiphany Party
(January 6th)

The writers do not agree on the date of the arrival of the Magi in Bethlehem, nor on the place where they worshiped the Child God.
Was it still in the stable, or in a less miserable little house put to its use by the inhabitants? Without discussing the issue, pity prefers to see them in the cave.
The tradition always represents them in number three: Gaspar, Belchior and Baltazar They came from the Euphrates region, which still retained the memory of Balaam's predictions of a miraculous star.
This prophecy and that of Daniel, even more explicit, spread among the peoples of the East, where he had formed a kind of expectation, which was transmitted to the people.

GOSPEL (Matthew, II. 11):
1 - Now when Jesus was born in Bethlehem of Judah, when king Herod reigned, behold, some wise men came from Jerusalem to the east;
II - saying, Where is the king of the Jews born? Because we saw his star in the East and we came to worship him.
III - And when king Herod heard it, he was troubled, and all Jerusalem with him.
IV And calling together all the chief priests and the scribes of the people, he asked them where the Christ was to be born.
V - And they said, - In Bethlehem of Judah, because thus it was written by the prophet:
VI - And thou Bethlehem, the land of Judah, are not the least among the chiefs of Judah: for out of thee shall go forth the chief, which shall command Israel my people.
VII Then Herod, having secretly called the Magi, inquired of them carefully, what time the star appeared to them.
VIII - And when they had sent them to Bethlehem, he said, Go and tell yourselves well concerning the child, and when ye find him, tell me that I will worship him also.
IX And ​​they, having heard the king's words, departed; and behold, the star which they had seen in the east went before them, until they came to where the boy was, and stopped.
X - Seeing the star, they were possessed with great joy.
XI And when they came into the house, they met the boy with Mary his mother, and fell down and worshiped him. and opening their treasures they offered him gifts of gold, incense and myrrh.
XII - And having received warning in dreams not to return to Herod, they returned, by another way to their country.

TENTH INSTRUCTION
The Kings
As the great events of Bethlehem entered the shadow of the past, without perhaps leaving the environment of this rural, working-class population, other events unfolded beyond the borders of Israel where the Persian, Arab, Chaldean peoples lived, who also hoped the coming of a Liberator.
The prophet Daniel had said, "I see him, but he doesn't exist yet." I contemplate it, since it still comes from afar. A star will shine on Jacob, a scepter will rise on Israel!
The sages had in their minds a memory of this prediction. And behold, one day, three of these sages, whom tradition says are kings, and who are called "the wise men," saw in the firmament that miraculous star of wonderful grandeur and brilliance.
Let us take a moment to touch the touching narrative of today's Gospel. Everything there is soft and clear and full of the noblest feelings; let's see:
I The Journey of the Magi.
II - The Adoration of the Child Jesus.

I - The Journey of the Magi
One day the three Magi saw in the sky an extraordinary star, while an inner voice made them realize that such a star indicated the birth of the great King, expected by the Jews. They were impelled by a strange force to come before this King. It was the invitation of divine grace.
A thousand objections were born naturally in his spirit; were kings, how to leave the kingdom? They were wise. How to leave the studies? They didn't even know where such a King was to be born. How to know him? Which way to go? Who to ask for explanations?
To all these objections the inner voice answered that they trusted in God.
They did not hesitate anymore; With a good entourage carrying the food and the gifts, the caravan set in motion as the star shone, which seemed to point the way.
Coming from far from India, or from Persia, as their names indicated, or from Sheba Median, Efa, Tarses, or also from Arabia or Ethiopia, according to the prophecies of Isaiah (Isa. 6: 6) they had to go through the immense deserts, which separated these places of Jerusalem but nothing could discourage them, and after a few months of travel, they are suddenly in front of the sumptuous city of Jerusalem, guided there by the star.
There the star disappeared and made the Magi who had before them the city of the great King believe. So they rushed down to the city, asking the residents a question that seemed so natural to them: - Where is the King? of the Jews?
The astonishment was general. No one knew such a newborn King.
Even old Herod, warned of the questions posed by the Magi, began to tremble in his palace.
The chief priests and doctors of the law were immediately consulted, and they answered the question, quoting Micah's prophecy: - In Bethlehem of Judah.
Herod tries to master his unrest. Pretending to worship the new King as well, he asks the Magi to carefully seek out the Boy and return to tell him where the place is. A new murder was decreed in the spirit of the old criminal. Leaving the city, the star reappeared and led the Magi to Bethlehem, where it stopped, darting its rays at a fixed point, as if to say, "Here's the one you're looking for."

II - BOY'S WORSHIP
The Magi looked, thinking they found any palace, but they had before them but a poor shack or the miserable cave of the birth. They did not hesitate: their faith knew no hesitation.
They got off their lofty camels and entered the humble little house. Et intrantes domum.
Unique show for men accustomed to grandeur and luxury. Brave trial of a faith that has imposed so many sacrifices on them!
A sign in the sky, months and months of travel, (some think two years) Disturbed Jerusalem, anxious Herod, so much excitement in the prophets' promises, it all ends in an almost ruined hut, the little child and the young mother, both simple, poor , fragile, similar in appearance to all other children and any young mother!
There was no other alternative but to confess the bitter disappointment or to acknowledge a divine mystery that surpassed all human conception!
Poor Wizards, they had to choose between immense mystification or divine manifestation: either to take the animals again and return disillusioned to their land or to fall to their knees and worship this little child as the King, the Deliverer awaiting inwardly enlightened by the Spirit. divine, who had led them here, the humble Magi did not hesitate; They have received the intelligence of God's designs, which hide themselves from the proud and fall away from the humble, prostrate themselves with their foreheads in the dust of the earth, and worship this boy as the King. The God, the expected Man, to save humanity. The happy travelers of the East had the intuition of the redeeming sacrifice. They saw even more: they realized that in this abdication of all glory, the real beauty of this new King was somewhat above his own greatness by stripping himself of it. The divine splendor, which they had so far worshiped in the sun, appeared to them more intelligible, more radiant, more expressive in the human and delicate features of the Virgin Mother, in the fragile annihilation of Jesus.
They understood God Himself, while God can be understood. They measured the majesty of the great King, and foresaw the intensity and extent of his sacrifice.
Opening their treasures they offered incense to the Incarnate Word, gold to the heir of the divine kingdom, myrrh to the victim already appointed for the sacrifice.

III - CONCLUSION
The example of the Magi snatches. But it is not enough to admire it: it is necessary to imitate it.
The first lesson they give us is detachment from the world's goods and honors, leaving everything to meet Jesus.
And we, perhaps, are overwhelmed by the cinch, which would want to do everything, but do nothing.
The second lesson is trust in God. They follow long and arduous paths, certain to find what God has revealed to them. And we, at the slightest failure, become discouraged.
The third lesson is the spirit of faith, which sees the hand of God in everything, and disposes everything for the good of the elect. The Magi find Jesus under appearances most contrary to their ideas. It does not matter; They bow down and worship Him as if they saw Him in His glory.
And we stand before the wickedness of men, revolt when things are not done according to our desires; and this is why we do not find the baby Jesus with his mother; they manifest themselves only to those who seek him appointed by the star of faith. Let us therefore ask the holy kings, this detachment, this trust in God and this spirit of faith, which distinguished them so much in their coming to Bethlehem.

11th INSTRUCTION
THE EXAMPLES OF KINGS
The little child, the God hidden in the humiliation of the flesh and the crib, was first visited by the poor shepherds. The King, the Priest, the Prophet was to be visited by the Magi, to whom the Christian tradition attributes any of these three titles.
They brought the gold, which is to pay tribute to kings; incense, which perfumes the altars and hands of the priest, and myrrh, which symbolizes the suffering and persecution of the Prophet. The example of the wise men, as well as the gifts they offered to the baby Jesus, will forever be the rule and model of all those whom God calls to the light and warmth of his love. Let's go through this gentle scene:
I - Meditating on this rule.
II - Contemplating this model.

I - RULE OF GOD'S INVITATIONS
They came from Persia or the countries of Sheba, Median and Efa.
They were reputed wise. Their names mean Priests in the Persian language and Great in the Semitic languages.
The Church recognizes to them the three halo of sages, priests and princes. They had the names of Belchior, Gaspar, and Baltazar.
The Gospel, in its inspired conciseness, says that they had seen in the East the star of the King of the Jews and had come to worship him. What was this august and surprising sign?
St. John Chrysostom and other exegetes think that he was one of the angels of the heavenly militia who had appeared to the Shepherds and then manifested to the Magi in the luminous and resplendent form of a star. An act of faith on the part of the Magi had corresponded to the radiance of the mysterious star, as an act of faith on the part of the Shepherds had echoed the angelic covenant. The three wise men set out following the bright star, who served as their night guide. When they arrived near Jerusalem, that strange sign had disappeared.
They entered the city looking for who told them of the announced event.
They asked, "Where is he that was born, King of the Jews?"
The first answer was admiration, amazement!
The King of the Jews was Herod, tyrant, wicked, cruel and hated by the people.
He was the King of the Jews - and woe to him who dared to usurp his title and superb honors.
So they pointed to the Magi, the palace of the King of the earth, when they came to seek the King of heaven.
The disturbance was general; Herod, superstitious and suspicious, felt a shiver of hatred. But the situation was serious.
The prestige of the Magi. the sign seen in the sky, valued their question:
"Where is he that was born King of the Jews?"
Herod feared losing the throne and being replaced by this born King of the Jews.
Under the pretext of consideration for the Magi, he called the chiefs of the Jewish nation, the chief priests and scribes, to know from them where the Messiah was to be born.
The answer could not be disputed:
"In Bethlehem of Judah," according to the prophecy of Micah.
Herod questioned the Magi about the time and place where the unknown star had appeared to them. His intentions were evidently criminal. Fearing to be exposed, it concealed.
Given the precise information, he was only certain that the promised King had been born in Bethlehem.
Pretending to be moved by his narration and drawn to his sympathy for the newborn, he offered the Magi his services to better assure himself of the truth of the facts. He sent them to Bethlehem with the mission of carefully informing themselves of all that concerned the God Child, asking that, finding him, they would warn him again so that he could also worship the Messiah.
The Magi, not suspecting anything, agreed to the despot's wishes, and leaving the city took the indicated direction.

II - THE MODEL PRESENTED
At this moment the miraculous star appeared to them. It followed the direction of Bethlehem gently.
At the end, he stopped over the cave where the God Child rested.
Unique show for men accustomed to contemplate the grandeur surrounded by luxury. Supreme and admirable trial of the faith that had made them undertake such a long journey, guided by the appearance of a star. Being pagans, their natural idea of ​​the Messiah and their own Jews was that of a great King, a Conqueror, a man of genius, who would rule all Empires and men.
The Magi thought then to find a true king, surrounded by glory and majesty, descended from the glorious strain of David, who would take back the fallen scepter from the hands of his ancestors to spread it over the whole world, and to rule with them all. the nations.
Filled with these thoughts of grandeur and power, the Magi find the first disappointment in Herod's ignorance of the birth of this great King: and despite the star's indications, the complete destruction of these ideas when they suddenly find themselves in a rustic city before From a miserable cave.
These admirable men were not fooled or deceived by appearances, but realized that if luxury and grandeur are the hallmark of any king, the Great King, however, the Savior must overcome this luxury and grandeur.
The potentates of the earth are slaves to luxury and majesty; are dominated by these titles but do not dominate them. The Great King must master all this and therefore be above all, free and detached from everything; which is only done by poverty, misery and forgetfulness.
They are divine ideas, contrary to human ideas.
Therefore, without hesitation, without admiration, but with perfect naturalness they enter the cave, find the Boy in the arms of his Mother; they fall to the ground, worship the great King under the appearance of a fragile little child, and worship the great Queen under the humble exterior. They acclaim divine power through the veil of poverty and misery.
They understood the God - because God is understandable - they saw the Majesty of the Supreme King, they foresaw the immensity of his sacrifice. And opening their treasures, they offered incense to the human God; to the heir of God the gold; to the divine victim, myrrh. And the Immaculate Virgin, in this meditative attitude, smiled upon them and clasped her Son, who was also the Son of God, her own God and Son.

III - CONCLUSION
In exchange for their gifts, the Magi received as tradition recounts - the graces, which symbolized their gifts.
Gold, incense and myrrh symbolize the three virtues, which constitute the evangelical spirit: charity, the spirit of prayer and the mortification of the senses.
They became the first apostles of their country. Age-old documents say that one of them accompanied Sao Tome to the Indies.
The three are thought to have been martyred by the Christian faith.
Their bodies assembled in Constantinople were later transferred to Milan, and in the twelfth century to Cologne, where the remains of those who so selflessly left goods, position and lands to visit and worship the Son of God are still venerated to this day. , lowered from the sky in a miserable crib. Greatness is never greater and more sublime than when it knows how to voluntarily strip itself of its rays, make itself small and accessible to others!
This is what Jesus Christ did, and what they knew to imitate the Magi.

12th INSTRUCTION
THE KINGS IN WAY
The example of the wise men is full of practical lessons for our lives that should be highlighted.
Let us admire their detachment, their trust, their spirit of faith:
Let us try to imitate your generosity.
Continuing under the star's glare makes the journey easy and smooth; But the star may disappear as it had disappeared for them. so is the ordeal.
Knowing how to walk in trial, with the same confidence as when walking under the brightness of the star of faith, is the practical lesson for all of us.
Let's take a moment to see how the Magi did and how we should do in trials by examining:
I - The way through the unknown.
II - The path without star.

I - THE WAY THROUGH THE UNKNOWN
The wise men, following the star's direction, did not even know where they were going; they ventured into untamed ways. Our life, too, is an unknown road. Will we reach the end? When? in which state? A thousand questions assault us. Why try to answer them? Let's go where God calls us. Your star appeared to us one day.
His will is manifested, not miraculously, as for the Magi, but surely by reflection, prayer, the counsel of our director or confessor. Unknown to the Magi were the vast regions they had to cross: valleys, hills, rivers, forests, and deserts. The length of this trip, depending on where they departed, may have been a year or more, but they never said, "It's too far away!" when will we get there ?!
The various storms of the seasons did not disconcert them, the dangers made us calm and confident. They know that they are fully doing God's will.
God is the orderer of everything: why worry?
Nothing happens without your consent; why distrust him?
He is our Father; Why wish to know their designs?
What He wants is our greatest good. What to think of the Magi, neglecting to follow the star, if they were absorbed by the thousand accidents of the roads, by the fear of the dangers, by the boredom of a path, that continued indefinitely?
What, then, should we think of us?
Why this anxiety, this sadness, these hasty desires, this persistent restlessness? The reason is that we do not look enough at the star of divine will. We consider human contingencies too much.
We need to maintain along the way this confidence of the match, which perhaps once gave us so much joy and strength.
Nothing has been changed but ourselves. We get lost in the sight of human things. We do not march under the direction of the star of faith; sometimes we remember her vaguely.

II - WAY WITHOUT STAR
After crossing huge spaces, the Magi found themselves in an unknown country. It mattered little to them - the star advanced with them.
Behold, however, that suddenly they seek it and no longer find it. Where to go? What to do? They are foreigners and see themselves far from their homeland. To whom to entrust your destiny? They had everything to fear - would God have forsaken them?
No, no! It is the ordeal; God seems to abandon them for a moment, to give them to His own initiative. Divine means disappeared ... they then resorted to human means. They consulted the inhabitants. These led them to the king.
The king summoned the wise. From these natural contests the light flowed! The great King was to be born in Bethlehem of Judah. ​​And Bethlehem was only a two-hour march away.
How to explain the disappearance of the star? Why didn't God lead them to the end of the trip?
These are questions that the living faith of the Magi does not even ask themselves.
It is up to God to direct them, sometimes by the light of a star, sometimes by the directions of men: it matters little! He is the Master, and the Magi have blind trust in Him: they therefore depart with complete certainty of reaching the goal. They only took a few steps, and the star appeared again in the sky. God wants to reward your prudent, active, and confident initiative.
This is often our situation. Having undertaken such a work by divine inspiration, or resolved such progress, after having marched into the piercing light of a divine star, behold, we are suddenly enveloped in darkness: the present, the future, everything is obscure to us; we are alone, abandoned by all, and given to our own initiative.
It was so sweet to be led, and to see before him a path already laid out all disappeared. Why this darkness? Why?
To develop our own qualities. By the custom of obedience we had, perhaps, lost personal initiative, courage, and God fails to guide us in one way, to guide us in another; but it is always God.

III - CONCLUSION
Like the Magi, let us always keep our eyes fixed on the star of divine will.
If we become languid, hesitant, uncertain, we are looking too much at human contingencies, at difficulties, at oppositions: we lack confidence in God.
The star always shines above our heads, but we must look at it; it manifests itself in the form of a duty, which is imposed, of a legitimate order, of an inspiration received in prayer.
The divine star may disappear, but God replaces it with another, human perhaps for us. Let's search our way right groping!
God, time, efforts are the three elements that always bring success.

13th INSTRUCTION
THE MAGES BEFORE JESUS
The wise men ended their long journey, guided by the miraculous star, and behold them in the humble hermitage of Bethlehem before a little child and his mother.
What were the impressions of the holy kings before the baby Jesus, so poor and so divinely beautiful?
Seeing his immediate adoration and the gifts he offered him, his spirit of faith is soon recognized. It is this spirit of faith that forms the basis of the religious spirit, as absence forms the basis of indifference. Let us behold this spirit of faith of the Magi:
I - In your encounter with the Child God.
II - In the formation of the supernatural sense.

I - MEETING OF GOD BOY
To know well the feelings of the Magi when they meet the Baby Jesus, we need to know his first dispositions.
Such dispositions were those of the Orientals, for whom luxury was part of dignity, and power was part of the nobility. And behold, they found in Bethlehem poverty and weakness.
Not a word of disappointment, however, or astonishment from his lips. One feels that they are dominated by other higher thoughts; There was an action of progressive conversion in them, creating a kind of Christian sense.
The soul of the Magi was well-disposed, docile, humble, and enlightened by God, had formed a new ideal made of detachment, poverty, peace, and love.
They realized by reflection, during the long hours of the journey through the deserts, that there is a kingdom of God on earth, in which all are brothers: poor and rich, on their way to a divine kingdom in glory, which must begin here at earth, for the kingdom of God among men.
And here, in humility and poverty, they have just met the great King: great for humility, sublime for poverty, divine for purity.
They understood everything: the star was not only light to your eyes, but also to your soul. So behold them, according to the Eastern custom, inclined to the ground, with their foreheads in the dust of the earth.
It is to worship the Child who came from so far away and this moment of worship compensates them for the hundredfold. Inner grace shows you in this little being, a true God, the only God, immense and omnipotent. Near them, transfigured Mary and Joseph resemble the two golden cherubim, which, by God's command, were placed beside the ark of the covenant ... Static, they spread their wings over this scene, which is not from the earth.

II - THE SUPERNATURAL SENSE
To understand the things of God, man's mentality must be changed. In regard to nature, man sees only through the senses, and does not know how to raise his gaze above matter. Judge things by appearances, and look for them according to their interests.
If you have a little science, you easily disdain the faith.
If you live in opulence, you trap yourself in it and become selfish. If you are ignorant and poor, you feed on envy and hate.
In short: pride, sensuality, love of riches have always been the great disturbers of order.
How to break free from this yoke? Replacing it with an opposite mindset made of humility and sacrifice. This is what the example of the Magi teaches us.
A) They are men of the inner life, they know how to look at heaven, they feel the need for God and for prayer. It is the first disposition to acquire the supernatural sense.
B) The second provision is faithfulness to grace. Since the appearance of the star, the Magi have been on their way, continuing to the end, always consulting the star, not discouraged by either the length of the path or the ever-reborn difficulties.
C) The third disposition is the docility to admit truths, which the simple reason does not explain, but that God manifests.
Arrived before the mystery of a poor and weak God, the wise men prostrate themselves and worship. the Boy, with sincere faith.
Your faith rests on the manifestation of the star. Their prejudices dissipated and consequent with their faith, in the face of the example of a God, they penetrate the sense of humility and sacrifice.
How seldom do men see men bowing to the most convincing proofs, but which do not rest on simple reason, but on the divine word.
Men are often found convinced of their mistake, but unwilling to turn back, so as not to give their arm a twist, as is commonly said. They lack the sense of humility.

III - CONCLUSION
Today's unbelievers do not take the time to reflect; they seek truth without attention, without order, without persistence, relying on their own efforts and not on God. Now faith is a gift; but this gift can be earned and earned.
The spirit of faith is a kind of supernatural sense, which reason does not possess and which science does not give: It is a divine supernatural sense, which only God can create in us.
To create it, God requires the cooperation of desires, efforts, and supplications.
With this supernatural sense we will find Jesus everywhere: in heaven, in the Tabernacle, in the next, in our soul, and as the Magi, we can worship Him everywhere.

 

HOLY FAMILY PARTY
CATHOLIC ALLOY PATTERN
(First Sunday after Epiphany)


The worship of the Holy Family came at the appropriate time to react against the dissolving elements of the Christian family.
The worship of the Sacred Heart of Jesus is the worship of mercy.
Most Holy Mary's is that of trust.
The Eucharist is that of love.
The Sagrada Familia is family worship.
"It is right, wrote Pope Leo XIII, that the cult of the Holy Family was introduced into the midst of Catholics, taking day by day longer. One cannot imagine anything healthier and more effective for families than the example of the Holy Family. Family, which contains the perfection of all domestic virtues. "
Briefly dated June 14, 1892, SS Leo XIII established the Universal Association of Christian Families under the title "Association of the Holy Family."
As early as 1844 in Belgium, the foundation of the "Catholic League" had been laid by Captain Belletable and approved by the Holy See in 1847. This association, so well run by Redemptorist priests, is now spread in almost every city in Brazil, counting thousands upon thousands of associates and doing immense good among the people.
January is the month dedicated to the Holy Family (1).

(1) See our book, "Teachings of Nazareth," or Practical Month of the Holy Family.

GOSPEL (Luke II. 42-52):
42 - At that time when Jesus came to the age of twelve, his fathers went up to Jerusalem, as they used to do at that time.
43 - When the days were gone, when they came back, it was. Baby Jesus in Jerusalem, unbeknownst to his parents.
44 - And believing it to be in the company, they journeyed, and sought him among their relatives and acquaintances.
45 - And not finding him, they returned to Jerusalem to seek him.
46 - And it came to pass three days later, that they found him in the temple, sitting among the doctors, and hearing them, and asking them questions.
47 - And all that heard him were amazed at his wisdom and his answers.
48 And when they saw him, they marveled. And his mother said unto him, Son, why hast thou done this to us? Behold, your father and I were looking for you with distress.
49 - And he said unto them, Why seek ye me?
Did you not know that I should concern myself with the things of my Father?
50 And they did not understand what I told them.
51 - And he went down with them, and went to Nazareth, and was submissive unto them. And her mother kept all these things in her heart.
52 - And Jesus grew in wisdom, in age, and in favor with God, and before men.

14th INSTRUCTION
THE DIVINE-HUMAN FAMILY
What soft memories arises the name of Nazareth!
This is where Jesus, Mary, and Joseph lived. This is where angels once contemplated in a perfect home the gentlest union, the purest love that can reign in families and souls.
Admittedly, the Family of Nazareth was all supernatural, but the supernatural does not destroy but perfects the natural. The supernatural shedding its rays upon a family, looks like the sun illuminating nature: it beautifies and warms.
Let us consider for a moment these two elements of the Holy Family of Nazareth:
1 - The human element.
2 - The divine element.

1 - THE HUMAN ELEMENT
We are accustomed to behold Jesus alone in his adorable Savior Person, whether in the crib, the gentle teen in the workshop, or the divine Master in his public or suffering life.
It is necessary sometimes to approach Jesus in this luminous painting of Nazareth, the Holy Virgin and Saint Joseph, for nothing is more attractive than the spectacle of an ideal family, where everything is sincerity, disinterest, tenderness and love.
We all feel the appeal of such a family, but they are so rare in this world of misery!
But let us not exaggerate the sublime picture by giving it only supernatural colors; there were also colors of nature.
There are people who represent the Holy Family, like three statues carved in marble, beautiful but cold; expressive but dead. There are three golden ringed heads and eyes fixed on the sky, leaving this attitude only before the outside world, before the strangers, resuming it as soon as they are alone, with closed doors.
It's all beautiful, it's big, it's supernatural, but it's not human.
The well-meditated Gospel reveals another scene.
The humanity of Jesus is not an adornment, it is a living reality: it is not a passing quality, it is a fixed, permanent state that manifests itself in the darkness of the night, as in the glare of broad daylight.
Jesus accepted all the consequences of this humanity, and if sometimes, as in Tabor, removed the veil that hid his divinity, it was only by passing and by a miracle. Now, in front of a rule, the miracle remains an exception.
Speaking of Jesus' childhood, the Gospel says only that: He was submissive to Mary and Joseph (Luke II. 51).
It is therefore from Mary and Joseph that Jesus received daily orders and advice; It was from them that he learned everything, and it was thanks to their lessons and care that Jesus grew in age and wisdom.
Later, during the three years of his ministry, Jesus lived our lives, shared our meals, our fatigue, our rest.
The Pharisees reproached him for not practicing the austerities of John the Baptist, that is, he resembled us too much.
Jesus was a man. In Nazareth he was a boy, a teenager, having from this state all the charms and every need.

II - THE DIVINE ELEMENT
We should not represent Nazareth, as a mute and glacial family, oblivious to our feelings.
Oh In this case, to be perfect, fulfilling our duties, it would be necessary to become insensitive to the joys of living together!
We needed to keep prolonged silences, always to multiply our prayers, and to pass into this world as a shadow among the living.
No ! Such is not the ideal of Nazareth!
Jesus did everything well, that is, everything according to his laws.
His affections and even his smallest acts were saturated with the divine element, but retained the charm and beauty of the human.
Jesus was the delight of Mary and Joseph.
Joseph was to him a father for care, watchfulness, and love.
As for Mary, she was a mother, a true mother according to nature and grace. It is so sweet to behold Jesus in this delightful picture of family affection. He is one of us, even in his own family. In this environment Jesus becomes more accessible to our thoughts, our imitation and more attractive to our hearts.
Our life is all vulgar and made up of a thousand little things that seem worthless. Let us remember that Jesus during his hidden life, near Mary and Joseph, saved the world, atoned for sin, reconciled us to his Father, as well as when he walked through Palestine preaching the kingdom of God, or when He gave Himself. to the tormentors to suffer the torments of their passion.
Everything is great when it is done for God's sake, as everything is small when this love is lacking. Great souls are great even in small things, while small souls are small even in great things.
It is the divine element that elevates, enriches, and values ​​little things.

III - CONCLUSION
Let us look at the lovely and eloquent picture of the Holy Family from time to time. We too, in addition to our private, private, inner life, have to subject ourselves to the demands of social life. It may sometimes have its foundation, accusing godly souls of insatiable, and selfish. No, godliness and love of God do not narrow, but they dilate souls and hearts.
Godly souls should be in social life, more loving and more joyful than those who live only for themselves, for the world, but for evil.
The remembrance of God in human life is a ray of sunshine that illuminates and warms it. Like Jesus, little children owe submission to their parents, but a joyful and expansive submission.
Mothers must be careful, but vigilant, of vigilance full of tenderness like that of the Blessed Virgin. Husbands should be active, zealous, but with a thoughtful activity that puts first the interests of God and obedience to divine law, as St. Joseph did.
Jesus, Mary, Joseph, this is the ideal family, human and divine, living for God among men, doing everything well done to please God and men.

15th INSTRUCTION
The Union of Nazareth
Nazareth is the ideal family, a model that should be reproduced as much as possible by families who aspire to the union that makes the happiness of a home or community.
Family unity is the source of peace and virtue.
It is for lack of examining a model family that so many families fall into disintegration.
Let's look at the family today:
I - The conditions of their union.
II - The teachings of the Holy Family.

I - UNION CONDITIONS
Each family is a small society, and even the most beautiful of all societies.
Now a society is the grouping of diverse persons, united by ties of the same nature, and directed by a hierarchy.
In families, grouping is not fortuitous; It is the unfolding of several lives on a single stem, resulting in their hierarchy of order, in which this unfolding takes place: there is the root and the trunk, the branches and the flowers: all vivified by the same sap, which animates them.
A religious community enjoys the same union, however, not based on nature, but on grace and divine choice. A community is a true spiritual, supernatural, God-formed family by what is called a vocation.
Unity is the great strength of the family.
In order to preserve and fortify this union, God places in each one of its members an approaching instinct, which is called parental love. maternal and fraternal.
Unfortunately, as the family grows in number, each member's personality develops equally, and to common interests, personal interests follow, dividing, and sometimes separating. Selfishness is thus the great enemy of family unity. This selfishness disaggregates the primitive center to build separate centers.
Other elements of disunity spring from this dominant element: they are the divergences of idea, taste, character and habits.
Add to these the defects of each: the personal defects, which we easily diminish; those of others, which we widen maliciously, and here is disunity instead of unity, strife instead of peace, disgust instead of happiness.
Ah! if we could remove this terrible and disastrous selfishness from the family; if we knew how to place our family interests above our personal interests; Today's society would not struggle in a crisis almost without remedy, which overwhelms and loses it so disastrously.
We know the evil. Let us now contemplate in its ideal beauty the family, which has been able to completely remove this evil and to remain a model among all families and for all their members.

II - TEACHINGS OF THE HOLY FAMILY
Knowing the basis of the family and its evil. It will be easy for us to analyze the sublime teachings which the Holy Family gives us, reducing everything to the following three points:
a) the same ideas
b) the same tastes
c) the same character
IDEAS . Jesus, Mary, and Joseph had the same ideas about everything. They drew them at the very source of truth, wisdom, and justice in God, who was their light and their guide. The agreement of religious ideas among family members is a major factor in unity and peace. Secondary divergences are attenuated under the influence of religious ideas, while in these such divergence is a perennial source of bitterness and suffering.
We like it . Compliance of tastes is another source of unity.
In Nazareth, the tastes of Mary and Joseph were those of Jesus. Our tastes depend less on us than our ideas. Ideas come from study, reflection and the environment.
Tastes result from one's temperament.
It is not up to us to resent such or such a taste, but it is up to us to order this taste, and little by little modify it. It is not allowed to sacrifice righteous ideas, but it is sometimes necessary to sacrifice tastes, albeit excellent ones.
Wanting others to adopt our tastes is often dangerous; it may even be disastrous; but to adopt the tastes of others is prudent and quite often virtuous. In fact, says St. Francis de Sales, it is faster.
CHARACTER What we have said of tastes can be said of character. There is, however, a difference: character can have defects, and every defect is evil, and evil is the enemy of the union of hearts; should soon be corrected. These defects are: liveliness, rudeness, bad temper, rancor, the spirit of contradiction, susceptibility, stubbornness, lack of delicacy, order and punctuality. Yeah, the long list of human miseries. None of this existed in Nazareth.
There one lived for the other. Each sought to please the other: character was the same for all three: kindness and dedication.
If someone had asked Mary or Joseph what they wanted, they would have answered: please Jesus. And if they had asked Jesus the same question, He would have answered: please Mary and Joseph!

III - CONCLUSION
A long look at the Holy Family in Nazareth will teach us much. This enchanting vision will instill in us the taste to imitate this whole life dedicated to others.
It is impossible to represent Mary and Joseph taking care of their own interests and not those of Jesus. Forgetting themselves, their only business was to bring their spirit, heart, and eyes always on the lowest wishes or needs of others.
To live for you is to narrow and become small.
To live for others: to widen, to become big.
Let us meditate from time to time on the gentle life, the cloudless union, the mutual dedication of Jesus, Mary and Joseph in Nazareth, and little by little, we will feel the need to imitate these beautiful examples, seeking to sow all around us, dedication and joy, the fruit of the union of hearts, which must reign in every natural or spiritual family.

16th INSTRUCTION
NAZARÉ'S AFFECTIONS
The Acts of the Apostles, in a divine phrase, outline the program of families and communities when they say of the early Christians, who formed a heart and a soul - Erat cor unum. et anima una (Act. IV-32).
This word admirably summarizes the family life of Nazareth. The heart of each member of the Holy Family belonged to others by affection:
Let us meditate here on this trait of union, considering:
I - Your outer exercise
II - Your Inner Source

I - THE EXTERNAL EXERCISE
Representing us the house of Nazareth, we see it all resplendent, despite its poverty, all ardent, despite the nakedness of its walls. Sweet and smiling affections radiate from every nook and cranny, retaining among its happy inhabitants a sweet and gentle joy.
Let us leave Bethlehem. Let us leave the early years and consider Jesus at the age when his personality begins to stand out.
He is 7 years old, full of childhood graces.
It is impossible to see him without loving him; and the affection which it arouses is saturated with veneration.
Standing from the first dawn of the day, behold, he joins Mary and Joseph, who await him.
- My little son, my dear Jesus, exclaims Mary, opening her arms; and the boy, with long blond hair that appears to form a halo around his pure smiling face, will rest his forehead on the breast of the Mother, the dear Mother, this white forehead, this divine forehead, upon which they lay. with delight the virgin and loving lips of that Mother.
Their eyes meet, expressing all the tenderness of their soul.
Joseph waits, but not in vain, for he will also give and receive the caresses of that divine child and behold that look which speaks.
Such a look, no doubt, cannot say all that he says to Mary, but he fills the great soul and heart of righteous Joseph. What a moment of supreme happiness!
And these moments are renewed with each occasion, which gives rise to a departure or a return, a service requested or rendered. Such occasions were numerous, for in poor families the child becomes the mother's helper and gradually becomes the apprentice of the paternal office.
He was submissive to them, says the Gospel. from which it must be concluded that Mary and Joseph commanded him, instructed him, formed him.
Jesus should learn everything, like a boy, who knows nothing. In fact, in his little human brain, work was done, experimental science developed, as it happens to other children.
Jesus knew everything by divinity, but experimentally acquired what he already knew divinely. The action of Mary and Joseph was not a simple appearance, and the application of Jesus was not a complacent simulation. Their progress was real, from which new joys sprang to the holy spouses; and to the baby Jesus new expressions of gratitude for each teaching received.

II - The Inner Source
Affection among members of the Holy Family is not simply a fact: it is a model to imitate. Jesus wanted to live, in all its rigor, the condition of every man coming into this world; and did not even depart from this common life in secret near his parents.
We must not imagine that he stood before Mary and Joseph as on an altar to receive his worship. He was the one who bowed with respect, being submissive to them in everything! If the worship of these two great souls was not outwardly manifested in genuflections, it was inwardly their continuing attitude. All his feelings and actions were as inspired by this spirit of respect and worship. In the person of Jesus they saw God, and in order not to fall at their feet, they needed divine order and grace.
Let us sometimes represent these intimate scenes; It is not a fiction, it is a simple constitution of the past. Let us see Jesus helping Mary with domestic services. With such grace he sought to avoid his mother a fatigue and to render her the services within his reach by sweeping, stoking the fire, preparing firewood, etc., etc. Let us follow him in Joseph's workshop: he wants to learn how to handle each instrument, he makes some rather shapeless rehearsals at first, more perfect over time. It is easy to represent one's attitude. The admiration, the respect, the tenderness, the joy of the parents ... as the simplicity, sweetness of the boy, and the smiles that accompanied these acts. There has never been the slightest disagreement: they live by the same thoughts and feelings. Never a reprimand: the reason is simple: they were perfect.
Never a forgetfulness, a lack of attention: they love each other so much! Each one dreams of the other, lives for the other.

III - CONCLUSION
Such is the sweet affection surrounding the Holy Family.
Mutual love replaced selfishness in these hearts of the righteous. It is a model: let us try to reproduce it, if not with the perfection of Nazareth, at least with every day's effort, so that the world, seeing the unity of Catholic families, repeat what the Jews said of the divine Master: loved it!
To achieve this union, this mutual love in our respective families, two conditions are necessary:
a) each one should try to be more considerate, more affectionate towards others.
b) See and love Jesus in the person of each one of them.
Such love, natural in itself but supernaturalised by the mystical presence of Jesus, will be solid, lasting, and a source of happiness in families.

 

SAN SEBASTIAN
(January 20th)


GOSPEL (Luke VI. 17-24)
17 - At that time Jesus came down from the mountain with his apostles, and stood in the plain, he and his retinue, and a great multitude of people from all over Judea and Jerusalem, and from the sea region of Tire and Sidonia.
18 - Who had come to hear him, and to be healed of his diseases. And those who were vexed by unclean spirits, they were sane.
19 - And all the people sought to touch him: for there came out of him a virtue, which made them whole.
20 - And lifting up his eyes to his disciples, he said, Blessed are you, the poor: for yours is the kingdom of God.
21 - Blessed are ye that hunger now: for ye shall be satisfied. Blessed are you who weep now: for you will laugh.
22 - Blessed are ye when men shall hate you, and when they shall repel you, and charge you with reproach, and cast away your name as evil, because of the Son of man.
23 Rejoice in that day, and rejoice: for, behold, your reward is great in heaven: for this is how their fathers treated the prophets.
24 But woe unto you, O rich men: for ye have your comfort (in this world).

17th INSTRUCTION
FAITH AND COURAGE
In the Gospel of the day, the Church applies to St. Sebastian these words: Blessed are you when men hate you, and when they repel you and charge you with insults because of the Son of man.
This synthesis is the life and death of the Holy Martyr, which we celebrate on January 20.
He knew how to fight, suffer and die for Jesus Christ, with courage and dignity, and this is why he is proclaimed Blessed in the whole world.
Let's meditate for a moment:
I - The admirable life of the saint.
II - The lessons of dignity that minister to us.

I -THE LIFE OF THE HOLY
Sebastian was born in Narbonne, France, in about 260, of the strain of a French nobleman.
He went to Milan, where he received an essentially Christian education.
He embraced his military career there in 283, and was soon distinguished by loyalty, pride and courage.
Under Diocletian's reign, Sebastian, known for his bravery and prudence, was distinguished by the Emperor with the title of Commander of the Imperial Guard, an honor reserved to the most illustrious officers. The Emperor admired the imposing, serious and reserved figure of the young commander, and made him dwell in his own palace. Diocletian was unaware that Sebastian was a Christian, and he kept the secret, not for lack of courage, but to be more effective in helping persecuted Christians at this time.
Having open entry to all prisons, he would visit and relieve the sufferings of the poor victims, held there by the fanatical pagans, who hated the Christian religion.

* * *

The numerous conversions and miracles wrought by various saints, and by Sebastian himself, further ignited the pagan hatred and made persecution against Christians so much that many of them left the city to seek refuge in the countryside.
Pope St. Caius, seeing Sebastian's life exposed to imminent danger, advised him to withdraw as well; Sebastian, however, preferred to expose and give up his life, to abandon his imprisoned. "Well, my son, the Pope told him, he stands in the arena of struggle defending the Church under the title of Imperial Captain.
Shortly thereafter Diocletian learned from apostate Christians that the commander of the imperial guard was a Christian. He rebuked him, resorting to promises and threats for Sebastian to leave the religion of Jesus Christ.
"I am a Christian," replied Sebastian; I have always thought it foolish to beg for help from an inert stone, which man can break without punishment.
The Emperor was exasperated by this firm and loyal language.
"I have distinguished you," he exclaimed, "among the chief vassals of my court, and, behold, thou disobeyed me, and insulted my gods!"
I have always invoked Jesus Christ for your salvation and the conservation of the Empire, and I have always worshiped the God in heaven, answered the intrepid military man.

* * *

The tyrant swore to immediately punish the Commander, but he feared an upheaval of the army which he esteemed highly for Sebastian; He therefore resorted to a troop of nomadic archers (Kabylos) who at this time was in Rome, hired by the Emperor.
These, oblivious to the sentiments of esteem that animated the Roman soldiers, obeyed without scruple. They arrested Sebastião as if he were an evildoer, regardless of his high rank as an officer, stripped him of his dresses and tied him to a tree trunk to target the arrows, leaving him at the scene of the crime when they thought him dead.
At night Santa Irene came to remove the body to bury it, but found it still breathing; took him home.
A few weeks later, Sebastian was recovered from the injuries he had received.
It would have been easy for him to escape the rage of the pagans, but the military nobleman wanted to continue the struggle for religion.
One day Sebastian went to stand on the palace steps just as Diocletian was passing; Terrified and thinking it was the overwhelming shadow of Sebastian, who stood in the palace, the Emperor stepped back, questioning the ghost.
"Aren't you Sebastian, whom I condemned to death?"
The hero responded with dignity and boldness:
- Yes it's me. Jesus Christ has restored my life, and in his name I come to accuse you of all the evils with which you torment Christians.
Out of his mind, full of hatred, Diocletian ordered the arrest of the military man, who was coming to arouse his remorse, and led him to the Hippodrome, where he was beaten to death.
It was January 20, 288.

II - COURAGE LESSON
What emerges from the life of Saint Sebastian is, above all, a lesson in conviction and dignity.
Saint Sebastian was a Christian, and this title, to him, surpassed all other titles. Noble for his family and rich for his position, revered for his qualities, he could aspire to occupy the first dignities of the Empire; but first of all, he proclaimed himself a Christian, and the Christians at this time were cruelly persecuted by the pagan emperors of Rome.
Without ostentation, but with admirable conviction, Sebastião, under the brilliance of the dignity and uniform of Commander of the Imperial Guard, consecrated his life to do good, to sustain the courage of the faltering, to mitigate the sufferings of his brothers.
He knew what dangers he was exposed to; He did not ignore that sooner or later, betrayal or envy would denounce him as a fervent adherent of a religion that pagan Rome intended to drown in the blood of its adherents. He knew everything, but took nothing into consideration: He wanted to use his life, his dignity, his power to do good, and since all this was no longer good for the good, he preferred to lose everything.
It was the military man, but the noble military man, the military man who wants to defend his earthly homeland without sacrificing the homeland of heaven. If your sword belongs to the homeland, your soul belongs to God.
If it owes benefits to the Emperor, greater benefits owes it to God. If you are a soldier, you are also a Christian.
And behold Sebastião, with a high forehead, brave and worthy to fulfill his ideal, without hesitation, without fear, without human respect. To this lesson of conviction, the noble soldier adds the lesson of dignity.
The army esteemed and revered him, so that the word of his lips was enough to raise the imperial guard, as many others had already done, and to direct against the Emperor himself the sword with which he threatened him. But Sebastian was a saint, and a saint is never a rebel.
Respecting the order of his superior, he subjects himself with all docility and would rather lose his life than be unfaithful to his oath of allegiance to the head of government.
What courage in this sublime gesture, where Sebastião, after being shot by the barbarians, like a vulgar evildoer, despite his dignity and pride, meets the bloodthirsty Diocletian to tell him publicly that persecution against Christians is unjust and that these Christians are their best and most faithful subjects.
Almost dead, for the first time, she prefers to actually die rather than be silent when she feels the duty to speak, not to approve, by silence, acts of cruelty that the world and conscience disapprove, but others do not feel. courage to point out.

III - CONCLUSION
We gather these precious lessons from the life of the glorious martyr St. Sebastian.
Lesson of religious conviction, which knows how to place above the earthly interests the interests of God and souls.
Lesson of dignity, in the performance of his duty, without fanfare, but also without human respect. Today, we need these precious lessons so much. There are so many vacillations in society, because there are so many in souls. There is such a lack of dignity in humanity, because religious principles no longer direct citizens.
God, first and foremost. We cannot serve two masters, said the divine Master.
Let us therefore serve God, and let all fleeting interests, the situation and fortune, and even life itself, as St. Sebastian knew to do under God.
This is how the illustrious martyr, the blessedness proclaimed by the Savior, came true:
Blessed are those who are hated and reviled because of the Son of man.

 

SANTA INÊS
Second Patron of the Daughters of Mary
(January 21st)


GOSPEL (Matthew XXV. 1-14)
1 - At that time Jesus said this parable: The kingdom of heaven is likened unto ten virgins, who wielding their lamps went out to meet their husband (and his wife).
2 - Five of them were crazy, and five prudent.
3 - The five foolish women took their lamps, but took no oil with them;
4 While the wise took oil in their vessels with their lamps.
5 Now as the husband delayed coming, they dozed off and fell asleep.
6 But at midnight the cry rang, Behold, the husband is coming! I went out to meet you!
7 - Then all the virgins arose, and made ready their lamps.
8 - The foolish said unto the wise, Give us of your oil; for our lamps are gone out.
9 - It is not possible - answered the prudent - it would not come to us and to you; Go rather to your sellers, and buy for yourselves.
10 - While they were going shopping, the husband arrived. Those who were ready went with him to the wedding room, and the door was closed.
11 - Later the other virgins also came and said, Lord, Lord, open to us!
12 - But he said, Verily I say unto you, I do not know you!
13 - Be alert therefore! For you know neither the day nor the hour.

18th INSTRUCTION
SANTA INês HEROISM
The Gospel which the liturgy applies to Saint Agnes is one of the five wise and five foolish Virgins. All were virgins, but at five the watchfulness was lacking, and the lamp of faith went out in her soul, while the five prudent, most careful, had brought the oil necessary to keep their lamps on.
This lamp is faith, which is the basis of sanctification. Oil is the pure life.
Saint Agnes knew how to keep the lamp of his faith burning, keeping it by its purity; and with this lamp in his hand he went to knock on the door of the divine Bridegroom to receive his reward.
Let us walk through this wonderful life for a moment, highlighting:
I - The heroism of the friendly saint.
II - The lessons, which minister to us.

I - THE SANTA INês HEROISM
Saint Agnes is one of the four virgins of the first centuries, which the Church invokes in the Canon of the Mass. Its real name is ignored, being known by Inês, whose Latin meaning "AGNUS" means the innocence of the little lamb. This is why it is represented with a little lamb in its hands. Agnes was born in Rome at the end of the third century, and was martyred in 304, under the reign of Diocletian, who had killed St. Sebastian:
From childhood little Agnes had a special love of purity; to the point that at the age of ten he made the vow of chastity and perpetual fidelity to the Bridegroom.
At the age of thirteen, her rare qualities, her exceptional beauty, as well as her great fortune, attracted suitors, to whom Ines did not even take a look, being oblivious to every mundane appeal.

* * *

The son of the Mayor of Rome, meeting her one day upon returning from school, fell in love with her and decided to propose to her. The answer was sublime and without reply: "For a long time, I belong to a heavenly and invisible Spouse! Loving him, I am chaste, approaching him, I am pure, possessing him I am a virgin; my heart is all his."
Unable to understand the elevation of such language, the young pagan falls ill with passion and jealousy.
The cause of the evil is communicated to the young man's father, who uses every means to win Inês: compliments, wages and promises, but everything is useless. "No," says Ines, "I am stripped of the One whom angels serve. To Him alone, I keep faithfulness." After the promises come the threats: same result. Ines's countenance is unperturbed.
Even when they show him the instruments of torment, whose simple appearance made the bravest man tremble.
Ines looks with indifference and contempt.
- Look, Ines, you'll lose the life you haven't started to enjoy yet!
- how? To be unfaithful to him who crowned me for a wife and gave me the ring of the spousals? No, never! I love only Christ!
- Don't you, Ines? I will condemn you!

* * *

The next day, Ines appears before the court of Mayor Sinphonius, and seeing this the perseverance of that child so beautiful, so friendly, tells him:
"You want to keep your virginity, well, I will send you to the temple of Vesta to offer sacrifices to our goddess!"
Ines responds without hesitation:
If I have refused your son, a man endued with life and intelligence, how shall I bow down to gods without life or intelligence?
"I'm sorry for your age," the mayor continues.
- God does not consider the number of years. Answers Ines. but the feelings of the soul.

***

Through the crowd that attends the summary judgment, a movement of pity passes for that child so noble and so charming. There is a whisper:
Die so young! And for wanting, how crazy!
But does hell rage to be overcome by a 13-year-old girl? What a shame! New fight.

***

It was innocence, candor, virginity that shone most on Inês.
The mayor, by reason of arguments, threatens the virgin to close her in a house of prostitution if she persists in her refusal.
Ines does not hesitate, and replies:
- “Jesus Christ watches over the purity of his wife and will not allow them to be stolen. He is my defender and shelter.
You can shed my blood; but you will never be able to desecrate my body, which is consecrated to Jesus Christ. "
The order is executed; The girl is dragged to a house of doom and there she is stripped and locked in a room. The libertines rush open the room, but retreat before an unseen scene. Suddenly the saint's hair had grown to such an extent that it covered her entire virginal body, serving as her dress. A resplendent light surrounds her, and an angel stands by her side. The young libertines don't even dare look up at the apparition.
Only the Mayor's son, more audacious than the others, wants to come closer, but falls down at Inês's feet!

* * *

The father, informed of what happened, rushes in; threatens the maiden and finally begs her to obtain the resurrection of her son from her God, and also promises to profess her religion if this happens. Ines prostrates himself on his knees, prays and resurrects the fulminated young man. This one, shouting aloud:
- There is only one true God. The temples are nothing, and the gods worshiping there are vain and can do nothing.
The young man became a Christian. The stunned mayor can do nothing more, remit the case into the hands of his substitute, and retire. This one has a huge bonfire lit and throws Inês into the flames. For the prayer of the young heroine. the flames surround her like a wall. without even touching her, while the virgin sings a song of thanksgiving.

* * *

Overdue, the tyrant condemns her to beheading. Inês rejoices and walks joyfully to the place of torment.
Everyone cries, only she exults. They admire her courage, her detachment from life. The tormentor feels he lacks courage. Takes Ines by the long hair. raises the dagger but he who never trembled in executions hesitates.
So much dignity, so much beauty. so much virtue, a youth in bloom, paralyzes her iron. Agnes does not lose his cold blood, and calm. as if it were a trifle, animates the tormentor.
"It hurts me," she says fearlessly, to deliver me to the one I love more quickly; it destroys this body, which against my will pleased mortal eyes!
The assistants sob; Ines keeps smiling. He tilts his head, waiting for the blow. The tormentor, horrified but obeying the tyrant's orders, raises his sword and drops it over the virgin's neck. Aureolated head with its long mane of hair rolls to the ground, and the blood hallows the soil of Rome, enveloping it in the sweet perfumes of martyrdom. It was another flower of purity, of chastity, of virginity that would adorn the Immortal Church of Jesus Christ. And from heaven, the delicate and heroic figure of the young martyr through so many centuries delights and attracts this legion of Virgins, who call themselves " DAUGHTERS OF MARY "having been chosen by the Church to serve as their patron and model.

II - LESSONS THAT WE OFFER
A thirteen-year-old girl of high society, of pilgrim beauty, of immense fortune, who can aspire to everything. what the world offers joyfully and despises, for the sake of Jesus Christ, what is most alluring to it: nobility, youth, fortune, beauty, and honor; affront, smiling, tyrants, tormentors, and death itself. This is what faith inspires; this is what religion does, this is what divine grace can do!
We have the same faith, we belong to this same religion, we have the same grace as sustenance, and yet we are afraid of the least sacrifice that faith requires of us, that prudence imposes on us, or the love of Jesus Christ inspires us.
Without a spirit of sacrifice there can be no true religion. Per crucem ad lucem, the ancients said. Light is attained only through the cross. A second, no less important, lesson needed in our century is purity, modesty, holy shame, which forms the halo and beauty of the girl, the girl, and the wife. Today the sad and shameful fashion triumphs as queen, and sends her followers to travel the world; these minions are: indecency, lust, immoral cinema, novels, promiscuity, which hold hands to wrest from children and youth, the most sacred thing they possess: purity, a virgin heart in a virgin body.

III - CONCLUSION
Daughters of Mary, and all of you young people, look upon the friendly and heroic Agnes, and repeat the word of St. Augustine, reading the heroism of the desert saints: Quod isti et istae, cur non ego? "What can others, because I couldn't do it?"
Do not be content to admire, but seek to change these two virtues, which stand out so brightly in the life of St. Agnes:
The ardor of faith and conviction.
Chastity of heart and body. Such is the lit lamp of which the Gospel speaks: faith; and the oil that feeds this lamp: the pure life.

 

SAINT FRANCIS OF SALES
(January 29th)


GOSPEL (Matthew - V. 13-20)
13 You are the salt of the earth. But if the salt is distorted, with what is its virtue to be restored? It is without any service; is thrown away and stepped on by us.
14 You are the light of the world. A city on a hill cannot be hidden.
15 Neither do men light a lamp, and put it under a bushel, but upon a candlestick to give light to all that are in the house.
16 - Let your light so shine before men, that they may see your good works, and glorify your heavenly Father.
17 Do not think that I came to abolish the law and the prophets; I did not come to abolish them, but to make them perfect.
18 - For verily I say unto you, Heaven and earth shall pass away, but not an "i" nor an apex of the law, until all come to perfection.
19 - Whoever abolishes any of these commandments, however small, and teaches us thus, shall be put to the lowest in the kingdom of heaven. But he who keeps and teaches them will be considered great in the kingdom of heaven.

19th INSTRUCTION
SAN FRANCISCO AND MANSIDÃO
Jesus Christ compares holiness to salt, which preserves from corruption, and to light, which dispels darkness.
St. Francis of Salles was salt, for his apostolic life, which preserved so many souls from the corruption of error and vice. He was a shining light for his meekness and attractive kindness. In the last years of his life, the cause of Beatification of St. Francis Xavier was introduced.
Speaking of this event, a priest observed: We already have St. Francis of Assisi, St. Francis of Borgia, St. Francis of Paula, and St. Francis Xavier; only San Francisco de Salles is missing.
The Prelate smiled and replied with deep conviction: 'At all costs, I want to be a saint too; we will have a Saint Francis of Salles'' The prophecy came true and 45 years later Francis of Salles received the honors of the altars.
Let us walk through this wonderful life today, seeing:
I - how the saint acquired meekness.
II - how can we get it.

I - HOW HAVE YOU ACQUIRED
The Saint was born in the castle of Salles in France on 21 August 1567.
He received with his mother's milk the examples and teaching of a holy life, which he took admirably of, being distinguished by his piety and his extraordinary talents.
As a child, she consecrated herself to Mary Most Holy and made a vow of chastity.
The furious hell assailed the pious young man with horrible thoughts of despair, showing him the place he would occupy in hell to the point of serious illness.
After a visit to Rome, and Loreto, having regained peace of soul, decided to fulfill the ideal of embracing the priesthood. We know for himself that he was naturally hot and drawn into anger. From an early age, he made unheard-of efforts to suppress the urges of his nature, and, by contemplating the examples of the humble and meek God, came to build upon the ruins of his dominant defect the kingdom of a virtue, which is his hallmark. : the meekness.
Francis's extraordinary meekness made St. Vincent de Paul say, "How good God must be, if Francis his minister is already so good!"

* * *

The esteemed old Bishop of Geneva charged him with the conversion of the Protestants of Chablais, where these heretics had burned the churches, destroyed the crosses, demolished the convents, and outlawed the Catholic cult.
It was a heroic fight, from which Francisco emerged the winner.
The heretics threatened to kill him, but the zealous missionary was not discouraged.
An amazing miracle opened the hearts. A Protestant woman was bringing a child she had lost to the cemetery. On the way there is Francisco:
"Father," she exclaims, "give me my son back, at least to baptize him."
Francis falls to his knees, prays, and the dead man opens his eyes.
Is alive. He was baptized and lived two days so that everyone could ascertain the miracle.
This woman, her family, and many other Protestant families were converted.
At the end of three years of preaching and sacrifice, more than 72,000 Calvinists had embraced the Catholic faith.

* * *

The Bishop of Geneva wanted to have Francis as a coadjutor in the Bishopric. The saint resisted, but had to submit to the voice of the Pope who commanded him to accept the Episcopate.
He took as model St. Charles Borromeo, whom he perfectly imitated, working day and night, by example, writing and preaching, to win souls for Jesus Christ.
His soft, convincing word touched and converted the hardest hearts.
For 20 years, he ruled his Diocese. Together with Saint Joan of Chantal, he founded the Order of the Visitation, which so many holy souls have given to the Church, among them Saint Margaret Mary.
Urgent business forced him to travel to Lyon, where he fell ill over Christmas, and where he died almost suddenly of congestion on the Day of the Innocent Saints, December 28, 1622, at the age of 56. One of his last words was the summary of his life: "God is the Lord: may He make me as He sees fit. I have never had a will other than his own.

II - PRACTICAL LESSONS
The whole world admires the kindness, the meekness of St. Francis of Salles; but few remember the struggles the Holy One had to overcome the inclinations of wrath and violence; which was the bottom of her nervous blood temper.
No one is born holy, for we are all children of a fallen race. Francis was born with an irascible, angry temperament; But discovering this inclination, which was its dominant defect, spared no effort, nor measured sacrifices to counteract this inclination; and he did so well that he became the milder, kinder man that history records.
His application to letting out no bluntness, no inattentive words, no gesture of impatience, was continuous. The acts followed the acts, the sacrifices to the sacrifices, until they generated in him the habit, which became a second nature, ready to endure all, to do good to all, to welcome everything without precipitation. as God's work.
Nervousness is a disease of our time, no longer the wrath or wrath of the ancients, but a state of sensitivity, irritation, which shakes the nerves, and keeps many people in perpetual nervousness. Today's education, the hardships of life, the rush in everything, provoke and develop this state, to the point that certain people are continually irritated in the interior, waiting only for the outburst, in harsh words, in gestures. imperatives. and even in blasphemies.
Instead of countering their defect, like San Francisco, they are content with the excuses:
- This is my genius! "It's not in me to contain myself!" - I'm nervous!
They are excuses of selfishness, laziness, self-indulgence.
Holiness is the flower of this land, but it must be sown by grace, cultivated by effort, advocated by struggle, to be one day harvested by God.

III - CONCLUSION
Let us take this lesson from the examples of the great Saint: The practice of kindness.
It is such a beautiful virtue, so soft. so pleasing to God and to men, that Our Lord indicates it as characteristic of his own heart: Learn from me that I am meek and humble of heart (Matthew XI. 29).
Meekness is not born of nature, but of combating the defects of nature. Man is essentially selfish, and so is harsh to anyone who resists his ideas and aspirations.
If we feel in us the stirrings of irascibility, the impulses of nervousness, we will make strong resolutions to do positive acts of opposition.
It is not enough to be convinced of the beauty that is in virtue of meekness; it is necessary to have positive acts in order to stop the inner irascibility, to regulate the outer gestures and to counter the counterweight of the contrary acts, until no longer nothing escapes spontaneously, submitting anger and nervousness to the empire of will.

 

JESUS ​​PRESENTATION
(February 2 nd)


GOSPEL (Luke II. 22-32)
22 - At that time, after the days of the purification of Mary, after the law of Moses, were brought, they brought him to Jerusalem to present him to the Lord.
23 - According to what is written in the law of the LORD, Every firstborn man shall be consecrated unto the LORD;
24 - And to offer a sacrifice, according to what is written also in the law of the LORD, a pair of turtledoves or young pigeons.
25 - Now there was in Jerusalem a man named Simeon, and this man (was) righteous and God-fearing, and waited for the comfort of Israel: and the Holy Ghost was in him.
26 - And it was revealed unto him by the Holy Ghost, that he would not see death, without seeing first the Christ of the Lord.
27 And went to the temple (led) by the Spirit (of God). And bringing the parents of the baby Jesus, to do according to custom, give law unto them,
28 - And he took him in his arms, and praised God, and said,
29 Now, Lord, let thy servant depart in peace according to thy word:
30 - For my eyes have seen your salvation.
31- Which hast thou prepared before the faces of the peoples?
32 - light to give light to the nations, and glory of Israel his people.

20th INSTRUCTION
The Two Mysteries
Meditating well on the Gospel of this feast, we find in it the clear expression of three great mysteries, which unite in one, which the Church calls the "presentation of Jesus in the temple", but which at its heart includes all that is most touching and sublime. in religion.
In fact, we have before us: a God Man offered to God; the Sovereign Priest of the new covenant in a victim state; the Redeemer of the redeemed world; a purified virgin; and finally: a mother slaying her son.
How many wonders in the order of grace!
Among these great mysteries, let us choose the first two to meditate on them. : these two mysteries are:
I - The presentation of Jesus in the temple.
II - The Purification of the Mother of Jesus.

I - THE PRESENTATION OF JESUS
Nothing simpler in appearance than the Gospel narrative, but nothing more sublime in reality: Mary going to the temple to be purified and to offer to God her dear Son.
The gospel narrative is charmingly simple.
To understand it well, it is necessary to recall here two laws given by God to Moses, which St. Luke mentions.
The first is that of Leviticus: "A woman who gives birth to a son will refrain from appearing in the temple for 40 days.
On the fortieth day he shall present to the sacrifice a lamb of one year old and a turtledove for a sin offering. If it cannot be a lamb, it will offer two turtledoves. The sacrificer will pray for her, and thus be cleansed "(Levit. XII).
The second law is that of Exodus, which says, "The firstborn shall be consecrated unto him, and redeemed with five cycles of silver" (Exod. XIII).
Knowing these two laws one understands the gospel narrative. It merely states that Mary underwent purification, and that Jesus, through Mary, subjected herself to presentation as the most natural and common thing. In fact, there is nothing more natural; but it is just as ordinary, as Mary gave birth to her son Jesus, wrapped him in cloth and laid him in the crib.
Both in fact and in the way of telling it is the continuation of the ordinary events of human life in Jesus and Mary.
Wanting, however, that these very common events become as extraordinary as possible, it is sufficient to consider that this boy who is presented and rescued by his mother is the Son of God, the Holy of Holies, the Redeemer of the world; and that this cleansing mother is the Virgin of virgins, the Queen of angels, the Mother of God.
The two laws cited concerned all mothers except the Mother of God and all the firstborn except the Child God.
Evidently, the one who had conceived and given birth to the Holy of Holies did not have to purify herself from any blemish; and he who was born to redeem the world had no need for redemption.

II - AVE MARIA PURIFICATION
What a prodigy of discretion, submission and humility is presented to us in the person of the Mother of Jesus.
After all the honors she had received from the Angel, Elizabeth, the shepherds, and the Magi, after her own hymn of her greatness; from the prophetic view of the honors she would receive through the centuries, she, the blessed woman among all women, submits to the common humiliation of other women! It is simply amazing!
Why not redeem her at this time that God has done great things in her; who was blessed; blessed how was the fruit of her breast blessed?
Why does not Mary exclaim that she has come to purify the world, far from seeking it?
Who came to present the rescue of the world, far from rescuing your son?
From the first point it seems that their silence impairs the divinity of Jesus Christ; for by making him pass as the son of man, she seems to belie so many miracles and prophecies that the Son of God has proclaimed him! So I would have reasoned any creature other than Mary, but here everything is divine. And what is divine is always simple and unostentatious.
We should therefore expect nothing from Mary but a simple course, as her humility befits, in all that concerns herself.
In a marvelous union with the spirit of humility and sacrifice of her divine Son, she hides all her greatness, hides all his glory, to stoop and subject herself to the most humiliating prescriptions!
She, who once as a little girl, unknown to herself as she was throughout the world, jealous of maintaining her vow of chastity, had had the audacity to argue with the Archangel, who had announced her elevation to the dignity of the Mother of God. saying I didn't know man - virum non cognosco! (Luke I. 3.4) This same virgin made Mother of God, from the height of divine motherhood, as from the height of this virginity, descends, stoops down to appear before men, stripped of this double glory.
Oh yes, it is an almost incomprehensible virtue! It is the glory of glory, of glory.
In this simple vulgar act, common in the eyes of the world, Mary rises to a height that baffles the human spirit. We take only this unique contrast: Mary professes virginity to the point of sacrificing her honor and becoming the Mother of God; He practices humility to the point of sacrificing the honor of this same virginity. In this way, the Holy Virgin comes out of this purification, which she did not need, purer, more virgin, more worthy Mother of God, because she practiced the highest and deepest humility.

III - CONCLUSION
Let us try to enter into the dispositions of Mary Most Holy in this twofold mystery of the feast: the presentation of Jesus and his own purification.
Seeing in it such exact obedience to a law, which did not concern him, let us learn from this sublime model, to punctually obey all practices which are prescribed to us by divine, ecclesiastical law or duties of state. We cannot subtract without sin. The law is made for everyone.
The prerogatives of dignity, position, birth do not give the right to dispense with it.
Which creature was bigger and taller than Mary?
However, she obeys a law that did not oblige her. And we poor sinners wanted to dispense with laws made for us, necessary for our salvation. Like Jesus, let us offer ourselves to God through the hands of Mary to do his will!

21st INSTRUCTION
THE PROPHECY OF SIMEON
It is one of the most heartwarming pages of the Gospel that we will meditate on. It is the third mystery of the Presentation of Jesus in the temple.
After the purification ceremony at the door of the Temple, the Holy Family wanted to pass through the opening, which led to the hall of the Israelites, to make the presentation of the firstborn.
There suddenly appears a noble elder, known to all and revered for his rare virtues.
It is the old Simeon.
Assoma at the door, as the Holy Family was withdrawing. He stops suddenly, looks at the boy, looks at his mother, examines his father, and a long sob of great joy escapes from the throat of the old and revered priest. He recognized the promised Messiah, the Savior of the world!
We watch this scene:
I - Narrating simply the fact
II - Contemplating the effect on the Heart of Mary

I - THE NARRATION OF THE FACT
Let us hear well the moving passage of the Gospel:
There was then in Jerusalem a man named Simeon, and this righteous and God-fearing man awaited the consolation of Israel, and the Holy Spirit was in him.
It had been revealed to him by the Holy Spirit that he would not see death without first seeing the Lord's Christ (Luke II. 25-26).
What an admirable portrait of this bent old man under the weight of years, but sustained by the ardor of virtue and noble desires. We feel in the presence of all that the ancient law had formed of most venerable. And what was this venerating elder doing?
The Gospel says this: He expected the Consolation of Israel. the messiah.
Such was their occupation, their profession of life, their raison d'être. It waited in the name of all humanity.
With inspired shyness, the elder stands beside the young Mother.
Your heart beats wildly. Pleading, sweetly moved, he asks his mother to put this smiling boy in his arms, in which he recognizes his Savior. Mary gives her her treasure, for the Holy Spirit secretly communicates to her that this venerating elder, with white beards and a trembling voice, has been commanded by God to do anything exceptional. The elder presses the child against his panting breast, covers him with kisses and tears, and worships him as the Holy One of Israel. A moving scene that St. Augustine sums up in this delightful phrase: The old man carried the child; and the child drove the elder.
Simeon then sings his "Nunc dimittis", his ecstasy of gratitude:
Now, Lord, let your servant die in peace according to your word, because my eyes beheld your Savior, whom you raised before the face of all peoples as a light to be revealed to the nations!
The holy elder asks for death, because he saw the Savior!
See the Savior: such is the term, the end of your life. Now you have nothing more to wish for: Your name Simeon is fully realized; Simeon means: That has been answered.
The holy elder was answered.
He had waited so many years for what he now contemplates:
The Savior of the world;
Raised in the face of all peoples;
like a shining light;
That will be revealed to all nations
Simeon's fourfold hope!
And all this is there before him, in the arms of a Virgin Mother! Oh God! It's enough to die of joy! And Simeon longs for death.

II - THE GLASS OF THE HEART
The radiant prophet Simeon delivered into his mother's arms this most radiant child yet!
Mary and Joseph were amazed at the things the holy elder said of Jesus (Luke II.33), but suddenly the scene takes on another aspect. Simeon looks at Mary, beautiful and resplendent in the glory of divine motherhood, and suddenly, in the midst of a long sob, slow as the blows of death, fall from her trembling lips, terrifying words.
The 16-year-old mother listens, pale, calm to the heroism of the Maccabean mother, her head bent over the little lamb, which she clasps to her chest, as if to hide it from her heart.
Behold, this boy is set for the ruin and resurrection of many in Israel and to be the target of contradiction. And a sword will pierce your soul, to find out the thoughts hidden in the hearts of many. (Luke II. 3.4-JS).
Mary listened to this terrible prophecy. It seemed to her that Simeon was to her: the prophet of the gladius.
The future funeral appeared bright to him. The Christ, his Jesus, his Son, his treasure, his love, will be the divine lamb, to be slain for the salvation of the world.
She will leave the temple, causing the gladius to pierce her heart.
- Noble daughter of Abraham, you are worthy of your ancestor, when immolating in the Moriah, his son Isaac.
The gladius passed only into the hands of Abraham; yours remains in your heart.
The painful path of the holy Patriarch was only three days before the sacrifice; but yours is a lifetime of knowledge that you have from future sufferings.
Only mothers are able to guess your slow, lacerating, anguished agony, which has a special character because it is composed of the Virgin's maternal tenderness and shyness.
Motherly tenderness that makes you squeeze your treasure over your heart to spare you any suffering.
Virginal shyness, which a simple shadow startles.
This tenderness and shyness were the two edges of the gladius, which pierced incessantly through the heart of perfect purity, bent over a cradle.
And there she is, this radiant Mother and sorrowful Virgin, in the splendor of her virgin motherhood and the brightness of her maternal virginity. There she is, heroic in her resignation, sublime in her love, divine in her craft. She is there, as she will be later at the foot of the cross, with her gaze fixed on her Jesus, who, sweet and smiling, seeing the tears of her dear Mother, and feeling the rapid beating of her heart, approaches her little blond head and the recline on the maternal breast. Simeon looks, understands, and a long sob lifts his chest as tears choke his trembling voice. No sentence falls from his lips. He said all that had inspired the Holy Spirit. You should not add anything else, for the human should not mix with the divine.
The noble elder kisses the Savior one last time and disappears, awaiting death.
He had seen the Messiah! All that was left was owning it.

III - CONCLUSION
This is a touching scene of the Purification of Mary, the presentation of Jesus, and especially the prophecy of Simeon. Mary, the glorious Mother and sorrowful Virgin at the same time, left the temple, left the gladius' prophet, but took the gladius in his heart. Jesus must be, as Simeon had just predicted, the target of contradiction, and she: the Queen of martyrs.
Through the fog of the future, in the distance, in a dark and threatening sky, lightened by the sparks of lightning, she sees a young thorn-crowned whip carrying a cross; he sees a cross, a dead body, a pierced breast, and his heart murmurs: It is your Jesus! Oh Let us have mercy on the pains of the virgin martyr! We comfort her by our generosity and our love. Let us not be indifferent to the tears of our dear Mother, who wants to save us and surrender to her Jesus.

 

OUR LADY OF LURDES
(February 11)


GOSPEL (Luke 1: 26-31)
26 - At that time, when Elizabeth was in the sixth month, the angel Gabriel was sent of God unto a city of Galilee called Nazareth.
27 - To a virgin stripped of a man, whose name was Joseph, of the house of David; and the name of the virgin was Mary.
28 - And the angel came in unto her, and said unto her, Hail, full of grace: the LORD is with you; blessed art thou among women.
29 - And when she heard these things, she was troubled by his words, and said what a greeting it might be.
30 - And the angel said unto her, Fear not, Mary, for thou hast found favor with God:
31 - Behold, ye shall conceive in the womb, and bring forth a son, and shall call his name Jesus.

22nd INSTRUCTION
The Appearances of Lourdes
The Gospel tells us of Archangel Gabriel's appearance to the Blessed Virgin to tell her that she had been chosen to be the Mother of God. In turn, the Holy Virgin comes from time to time to convey to us the messages from heaven, appearing in this world to draw you closer to your Jesus.
Among these numerous apparitions, the ones of Lourdes deserve special mention, both for the teachings that bring us, and for the numerous miracles that continue to operate in this place. Let us contemplate today this wonder of the tenderness of the Mother of Jesus, considering:
I - Your appearance so beautiful
II Your Teachings

I - THE APPEARANCE
The apparitions of the Immaculate Virgin in Lourdes constitute the miraculous center of Mary's kingdom in the world. Nowhere has witnessed so many such favors, so many conversions, and so many miraculous healings as this blessed place.
In 1858 the Mother of Jesus spoke there 18 times to the happy seer Bernardette, today Santa Bernarda.
The apparitions followed from February 11 to July 16.
Bernardette, having gone to gather firewood on the bank of the river Gave, near Lourdes, and approaching a natural cave, dug into the Pyrenees cliff, suddenly heard a whisper similar to the sound of a wild wind, and lifting his head, he fell. knees, as if overshadowed by what was before his eyes.
At the bottom and above the cave, in a kind of excavation in the rock, stood a woman of incomparable beauty in the midst of a brilliant glow. The vision was not at all indecisive: it was a true human body, a living person, who differed nothing from an ordinary person, but by the luminous halo surrounding it, and its superhuman beauty.
It was of medium height; She looked very young, bringing the child's candor to the Virgin's purity, the mother's tender gravity to the Sovereign's majesty. His countenance was of irresistible charm.
His blue eyes had a softness that seemed to melt the heart. His lips had an expression of immense kindness and sweetness. The apparition's robes, of an unknown fabric on earth, were lighter and more resplendent than the snow of the mountains. Her long, flowing dress showed only her feet, virginal whiteness, perched on the cliff. On each of them shone a golden rose. A sky-blue girdle hung from its bands, following the dress down. A white veil covered his head, enveloping his shoulders.
A rosary, white with beads like milk droplets, whose golden chain seemed luminous, hung from the folded hands of the mysterious apparition. She had remained silent at the first appearances, and at subsequent appearances she spoke little and with few words. The first apparitions are a kind of identification, in which the Holy Virgin invites the girl to return to this place, to summon the people, to tell her parents that a church is to be built there, to pray, to do penance for conversion. of sinners, kissing the earth in a sign of humiliation. The most important apparition was on the day of the Annunciation (March 25). The brightness that in each apparition preceded and followed the Virgin 's arrival, surrounding her with heavenly rays, projected on that day a brighter glow. She showed herself in all the beauty of Virgin's candor, in all the brightness of the dignity of Mother and Queen. Bernadette, as in ecstasy, raised his head to see the heavenly apparition better, and as directed by the Vicar of Lourdes, addressed the question: O my Lady. would you be so kind as to tell me who you are and what is your name?
Having repeated the same question four times, the Virgin parted her hands. and lowering them to the earth raised them again to heaven. He gathered them in front of his chest and said with an expression of ineffable tenderness, "I AM THE IMMACULATE CONCEPTION!"

On April 7th. the Immaculate Virgin showed herself again to Bernadette, so beautiful, so radiant, that the happy seer immediately went into ecstasy. In this state she bent her hands half together. above the candle which he had brought, and laid it to the ground. so that the flame passed through his fingers, slightly separated from each other. A doctor present observed the fact that it lasted 15 minutes, and the ecstatic coming to him, he took her hand to observe the effect of the fire: the flame had not caused any burns.
Anyway. on July 16, feast of Our Lady of Carmel.
Bernadette saw for the last time the radiant apparition. I didn't say a word to him. but he greeted her with a slight smile, as if to say goodbye, before returning to the kingdom of glory. The Virgin of Lourdes was so beautiful, Bernadette said, as one has never seen equal, beautiful beauty. she added, smiling. as it must be in heaven.
One day, when questioned by one of her companions about the beauty of the apparition, she could not answer except through a kind of ecstasy, and said sadly:
To get an idea of ​​Mary's beauty, one had to go to heaven.
Over your bed of agony. a little child of about 6 asked him gently:
My sister. Did you see Our Lady?
- Yes, answered the patient softly.
- Was it beautiful? continued the child.
- Oh! so beautiful, cried Bernadette briskly, that once we have seen her, we want to die to see her again.

II - THE LURDES TEACHINGS
The teachings of the Immaculate Virgin are numerous, both dogmatically and morally. It is a confirmation of the infallibility of the Sovereign Pontiff. In December 1854, Holy Father Pius IX proclaimed the dogma of the Immaculate Conception. Only three years after this solemn proclamation, behold, the Blessed Virgin, on February 11, 1858, personally confirms this glorious privilege by naming herself Immaculate Conception.
The Pope had said: She is Immaculate in her Conception; The Holy Virgin answered him: I am the Immaculate Conception.

* * *

At the sixth appearance, Bernadette asked the Virgin Sma. What needed to be done, she answered: Pray for sinners.
It is one of the most forgotten truths and one of the obligations of the Christian life, very careless: God wants to save sinners, but as they themselves, being in a state of sin, cannot deserve the grace of conversion, it must be requested by righteous souls. hence the duty to pray for them to be converted. He appears, having in his hands the rosary, delivered by her, for the first time, to Santo Domingo, as an effective instrument for the conversion of the Albigenses, who wants to see it recited today for the salvation of society, in danger of dissolution.

* * *

At the eighth apparition, the Holy Virgin exclaimed three times: Penance! Penance! Penance!
It is the lesson of the spirit of penance or sacrifice so necessary in our times.
The world sinks in the enjoyment of the senses; the antidote is penance: the turning away from dangers, the escaping of occasions, the mortification of the passions and faculties of our souls: If you do not do penance, the Savior had said, you will all perish (Luke XIII 5).

III - CONCLUSION
Since that day, Lourdes has been the city of miracles.
According to the desire of the Immaculate, there was built a majestic sanctuary, where the Christian people, in pious pilgrimage, flow from all over the world. Thousands of the sick, body or soul, have found there, in the cave of Massabielle, in the procession of the Blessed Sacrament, health, faith, fervor and generosity. Lourdes is the city of the Immaculate, it is also the city of the Eucharist.
The Mother and the Son are gathered there in the tributes they receive from the Christian people, as in the performance of the miracles that occur daily. It is like the renewal of the scene of Cana: Et erat Mater Jesu ibi, vocatus est autem et Jesus (Joannes II. 1,2)
The Holy Virgin asks: the Son answers.
Mary intercedes: Jesus gives.
Each evening the Blessed Sacrament is carried processionally around the Basilica's esplanade, and on this occasion the numerous sick, lying by the side of the road, which Jesus must follow, beg with more faith: "Jesus, Son of David, help us! "This is where most miracles are achieved. Maria Sma. It is here in a special way the Virgin of the Blessed Sacrament. Lourdes is like the cradle of the title approved by the Church: Our Lady of the Blessed Sacrament.
In the midst of our occupations, during our prayers, we may at times represent the sweet apparition of the Immaculate, as shown to Bernadette, collecting the teachings: to pray for sinners; to do penance and to often approach the Holy Eucharist.

 

SAINT GABRIEL OF PAIN
(February 27)


GOSPEL (Marc. X. 1 3-21)
13 - At that time they presented Jesus to them that he might touch them: but the disciples threatened those whom they presented.
14 - And when Jesus saw this, he was very displeased, and said unto them, Let the children come unto me, and make them not afraid: for such is the kingdom of God.
15 - Verily I say unto you, Whosoever shall not receive the kingdom of God as a child shall not enter into the kingdom of heaven.
16 - And embracing them, and laying their hands on them, blessed them.
17 - And when he had gone out to set out, a man came running, and kneeling before him, entreated him, Good Master, what must I do to attain eternal life?
18 - And Jesus said unto him, Why callest thou me good?
No one is good except God.
19 - Thou knowest the commandments, Do not commit adultery, Do not kill, Do not steal, Do not bear false witness, Do not commit fraud, Honor thy father and thy mother.
20 - And he answered and said unto him, Master, all these things I have observed from my youth.
21 - And Jesus put his eyes upon him, and showed him affection, and said unto him, One thing thou lackest, go, sell what thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow. me.

23rd INSTRUCTION
VIRTUE AND DEVOTION OF THE HOLY
Saint Gabriel de L'Adolorata, whose life is enclosed in the application of the Gospel dedicated to him by the Church, is one of the holy protectors of youth.
Jesus said: Of such is the kingdom of God, whoever does not receive the kingdom of God as a boy will not enter into it.
The humble Passionist whom the Church honors on this day has admirably understood and reduced in practice the invitation of the divine Master: he has become small, simple, charitable, like children.
Saint Gabriel is among the religious, what Saint Teresinha de Lisieux is among the religious: they are two lights of a simple, practical holiness within everyone's reach.
Each saint has his own physiognomy, which distinguishes him from other saints, and this physiognomy is formed by his own devotion and virtue.
Let us take a moment to study the life of Saint Gabriel, then highlighting his own face. Let us see, successively:
I - Your simple and ordinary life outwardly.
II. His own devotion and virtue.

I - LIFE OF SAINT GABRIEL
St. Gabriel, in the world Francisco Possente, was born in 1838 in Assisi, a place already sanctified by St. Francis, being the son of the Governor of that city.
He spent the early years of childhood protected by the care of his godly mother.
Dead this, the father, deeply catholic, continued the work of formation of the son.
Though pious, Francis was proving to be somewhat fickle, fickle, and irascible over the years.
He was both vain, wanting to always dress carefully and according to fashion. He attended youth meetings and gave himself with ardor and enthusiasm to frivolous, though always honest, amusements.
The father, jealous for the formation of his son, handed him over to the direction of the Brothers of the Christian Schools and later to the Revs. Jesuit priests, where he finished his elementary studies.
Francis was very fond of his little sister Mary, who was very much like him in everything.
The death of this little sister was the blow to him, which was to separate him from the world and bring him to God.
On this occasion, the young man fell seriously ill and it was almost miraculously that he escaped death. Then he promised God, should he be healed, to devote himself entirely to his service.
He was thinking first of joining the Society of Jesus, but God assigned him to the Passionists.
He said goodbye to his dear father, his friends, and went to the Passionist Novitiate house in Morro Valle, where he received the holy habit on September 10, 1856, taking the name Gabriel de L ' Adolorata. He professed the following year with admirable conviction and love from God.
The young Passionist, without outwardly distinguishing himself from his colleagues, sought to sanctify himself by faithfully observing his rule; for the spirit of prayer and for the application to higher studies that began after the profession.
Joyful, charitable, mortified, Gabriel outwardly followed the exercises of his community, but sought inwardly to perfect everything and to sanctify himself, distinguishing himself only by his tender love for the Virgin of Sorrows and the Holy Eucharist.
He had the Angelic greeting constantly on his lips and recited the rosary daily with touching devotion, adding to it the Stabat Mater, which was recited between tears and sighs.
His companions tell that Gabriel, though jovial, was reserved in his lectures, but when he could speak of the heavenly Mother, his eloquence became fluent, inexhaustible.
As for the Eucharist, it was the center of his life.
He commuted daily with extreme devotion, consecrating the morning in thanksgiving and the evening in preparation for the next communion.
During the day he made numerous spiritual communions, always having his spirit near the Tabernacle.
The pious student was in the 23rd year of his life, with about 5 years of religious life, following the theological studies with complete success, when suddenly the health began to weaken. Shortly after, I was tuberculous.
Gabriel was not surprised; He made the sacrifice of his life, asking God, not for healing, but for the grace of a holy death.
While standing, I wanted to follow the community exercises, not accepting any privileges. On February 16, 1862, after attending Holy Mass and making Holy Communion, Gabriel felt so dejected that he was forced to stay in bed, where the slow but sure illness was ruining his life. body.
Calm, resigned, absorbed in prayer, Gabriel thought only of eternity; He apologized to his colleagues for his misconduct, recommended himself to everyone's prayers, and prepared to appear before God's court.
In recent days, he was cruelly persecuted by the temptations of the devil, which, as the patient recounted, were presumptuous. But having his confessor sprinkled the room with holy water, Gabriel was quiet, saying that he enjoyed deep peace.
Once again the demon presented obscene visions to him, but the sick man chased him away by summoning the Virgin of Sorrows.
Feeling death approaching, he asked for the image of the painful Virgin to be brought to him; he covered her with kisses and flooded her with tears, pressing her tightly to his heart, saying, O my good Mother, hurry!
Then, without any eagerness, calm and serene, Gabriel opened his eyes, lifted them, and fixed them toward his left side: a soft smile came to his lips, and his countenance seemed to cloud with a radiant light; A soft sigh came from his chest, and the young religious no longer belonged to this world. It was at dawn on February 27, 1862.
Gabriel's body, buried in the Passionists' Convent, was there for 30 years. This tomb became glorious, being the center of pilgrimage of the faithful, and a source of miracles, to the extent that in 1892 the remains of the young saint were exhumed, recognized, and again deposited in the tomb, where miracles multiplied.
In 1896 his cause was introduced to Rome, and in 1905, after rigorous scrutiny, the Pope proclaimed the heroicity of Gabriel's virtues. Three years later, he was declared Blessed and on May 12, 1918, the Holy Father placed the crown of the Saints on the forehead of the faithful impersonator of St. Louis Gonzaga, the kind and generous Passionist St. Gabriel de L'Adolorata.

II - OWN DEVOTION AND VIRTUE
Going through St. Gabriel's so simple, almost banal life, we marvel at not finding anything in it that raises him above his fellow students.
He is a serious and studious young man, trying to please God and his colleagues, doing nothing that would go beyond the framework of ordinary life. In fact, this is so, but one must often say this great truth: holiness does not consist in doing many great things, but in doing well what we are to do. Outwardly, St. Gabriel, like Santa Teresinha and many other saints, did nothing extraordinary; they were content, like the Savior, to do all things well: omnia bene fecit. If, outwardly, he did nothing extraordinary, inwardly, everything was extraordinary for love, for effort, for purity of life and intent; that is where the secret of his holiness lies.
To God, outward action has no other value than to agree with his divine will; What values ​​and elevates this action is the intention, it is the love with which it is made.

* * *

In St. Gabriel two points stand out: his fearful and compassionate devotion to the pains of the Holy Virgin and the practice of fraternal charity. The Virgin of Sorrows was her favorite.
It was at the feet of the sorrowful Virgin who had unfolded her vocation, and it was with her chest-tight image that she breathed the last breath. His motto, to encourage the practice of virtue, was: - What would not be done for such a mother?
And to please the Virgin of Sorrows, to comfort her and to repair the outrages he receives from sinners, Gabriel accumulated the sacrifices, mortified himself, forbidden the most legitimate inclinations of nature, wanting only to live at the feet of his dearest. Desolate mother.
Each evening, he placed at his feet an admirable bouquet of mortification in sitting, standing, eating, drinking, resting and working, mortifying the senses, in particular the eyes, which he always kept in perfect modesty. .

* * *

His favorite virtue was fraternal charity.
This virtue, says its spiritual director, impressed the distinctive character in the holiness of the youth. He was kind, loving, cheerful, forgetting himself to please others.
No partiality or singularity was manifested in this charity: everyone had his heart, and each one had it all. Among his friends there was neither first nor second: each occupied first place. Everyone excused, everyone sympathized, everyone remembered.
Suspecting that a brother was overworked, about to run to him to help him.
Needing a religious of anything and fearing to ask her of the Superior, Gabriel would go to do this service, then run cheerfully to his companion, giving him the news that everything was achieved. He seemed to live only to prevent, guess, and interpret the desires of his brothers, always peeking at this, the needs of others, to become useful to others.
With gentle manners, he would meddle in the work of others to soften their position: he would fly everywhere where anyone needed help, and always with a smile on his face and such a willingness of spirit that he was even grateful when let them help. With these continual acts of charity Gabriel accumulated the sacrifices to offer them, his dear Mother of Sorrows, and became as dear to God as he was to his companions.

III - CONCLUSION
Such is the simple life of this young religious, Emul of Saint Teresinha, with whom he revealed to have so many features of resemblance, and whose doctrine of holy childhood practiced, before the saint of Lisieux promulgated it in his extraordinary Autobiography.
We gather from the life of St. Gabriel the two characteristic features of his holiness: devotion to the painful Virgin and the virtue of charity towards his neighbor. Each must follow the invitation and guidance of grace in his devotion, as each religious must adopt and develop in himself the devotion of his Institute. St. Gabriel, as a Passionist, cultivated devotion to the crucified Jesus and the Mother of Sorrows. Other Institutes choose other devotions, which match their spirit and apostolate. No matter the name: it is not such or such devotion that sanctifies, it is the loving way of putting it into practice.
As for the characteristic virtue of St. Gabriel, it must be adopted by all who claim to love God and achieve perfection, for it is the basic virtue of all perfection. It is God's great commandment to love one another. Send vob1s tum novum: ut dihgat1s invicem. (John XIII. 34).

 

HOLY TOMAS OF AQUINO
(March 7)


GOSPEL (Matthew V. 13-20)
13 You are the salt of the earth. But if the salt is distorted, with what is its virtue to be restored? It is without any service; It is thrown away and trampled by men.
14 You are the light of the world. A city on a hill cannot be hidden.
15 Neither do men light a lamp, and put it under a bushel, but upon a candlestick to give light to all that are in the house.
16 - Let your light so shine before men, that they may see your good works, and glorify your heavenly Father.
17 Do not think that I came to abolish the law and the prophets; I did not come to abolish them, but to make them perfect.
18 - For verily I say unto you, Heaven and earth shall pass away, but not an "i" nor an apex of the law, until all come to perfection.
19 - Whoever abolishes any of these commandments, however small, and teaches us thus, shall be put to the lowest in the kingdom of heaven. But he who keeps and teaches them will be considered great in the kingdom of heaven.

24th INSTRUCTION
The Holy and the Wise
Sto. Thomas is, as hagographers say, the wisest of saints and the holiest of sages.
This is why the Church applies to her the Gospel, in which the divine Savior proclaims to his Apostles and his successors the salt of the earth and the light of the world.
Salt of the earth, to preserve it from corruption: light of the world, to show it the way of truth.
Salt symbolizes the holy life, while light signifies the truth of the doctrine.
Two symbols, which apply admirably to St. Thomas. Let's examine:
I - The vocation and the struggles of the saint.
II - The science and virtue of the wise.

I - Vocation and fights of the Holy
Saint Thomas was born in Rocca-Secca, in the kingdom of Naples, in 1225, and his father was Count Landolfo de Aquino, brother of Emperor Frederick II.
From early childhood, the boy showed rare wit of spirit. At the age of five his education was entrusted to the Benedictine monks of Monte Casino, whose Convent stood in front of the saint's castle. There little Thomas revealed constant application to study and unique understanding.
He talked little, seemed even glum and distracted, as indifferent to everything around him.
At the age of 10 he attended the fine arts and dialectics courses in Naples, continuing his studies of the physical, metaphysical and moral sciences.
The most arduous subjects were a toy for this child, which was noted in every class for the clarity, the depth and the gift of the positive and proper formula that was peculiar to him.
The appeal to religious, contemplative and active life soon led him to Naples, the Dominican Convent in 1243.
Thomas was then 18 years old. The family, especially the mother, Countess Theodora, though pious, did everything to divert the young count from that resolution. He turned his way from Naples to oppose his son's resolution, but Thomas, warned of his coming, asked to be sent secretly to Rome, from where he headed for Paris.
The Countess did not give up, but appealed to her two other sons, brilliant officers of the Emperor's army, asking them to arrest the fugitive on the way.
Tomas was arrested, in fact, and became captive of his own mother, in a narrow cell of the paternal castle. There the mother used every means to change his mind: tears, pleas, caresses, maternal eloquence, but all in vain.
Tomas, sensitized by the pain of his mother, responded with respect that "God is the first father, to whom we owe obedience."
After her mother's attacks, repeated attacks from her sisters were broken down by Thomas, who eventually won one for religious life.
The Countess, seeing that she could not win by sweetness, resorted to force and had her son imprisoned. in one of the towers. from the castle, commissioning the two officers who had arrived to overcome his brother's resistance. One of them, a true fratricide, resorted to the most infamous medium to lose his brother's vocation. He decided to take him down for his voluptuousness. He hired a beautiful young courtesan, known for her cunning, and introduced her to Thomas's cell.
The fight was short but energetic. Realizing the danger to his virtue, the young man drew a burning fire from his cell fire and went to meet the tempter, threatening to burn her if he did not immediately retire.
The courtesan did not beg, and sooner than she had come she fled before the lit fire. Then, proud of the swift victory, such the knight with his sword traced with the scorched bridle, a great sign of the cross on the cell wall, fell to his knees and asked God for the gift of a perpetual virginity, superior to all attacks. . An ecstatic sleep overtook the young man, and he saw two angels appear, who bound his kidneys with the cord of chastity. Finally, after a year of seclusion, the count and countess, their country, closed their eyes to a possible evasion, and at night Thomas was able to descend through a tower window and return to his convent in Naples. I was only 19 years old.
Thereafter, the angelic Thomas will go from triumph to triumph, growing in virtue and science, until he becomes the great theological luminary and the incomparable saint whom the world still admires and worships.

II - THE WISE SCIENCE AND VIRTUE
Thomas began the novitiate and made his religious profession the following year, 1214.
Fearing further persecution from his family, the Superiors ordered him to finish his studies abroad.
He went to Paris and then to Colonha, where he followed the theology courses of the famous Dominican Alberto Magno. With such a teacher, the progress of the young religious was immense, but he kept them hidden by humility. Corno spoke little and escaped all discussion, his co-disciples thought it lacked intelligence. They dubbed him the DUMB, alluding to his corpulence. Shortly thereafter, when questioned by the teacher about obscure questions, Thomas answered with such assurance and insight that Alberto Magno exclaimed before all: "You call Thomas a dumb ox," then the day will come, when it will moo so loudly that such mooing will echo. "Said the truth: the" dumb ox "became the Angel of Schools, the angelic Doctor, universal teacher of all sages. The saint would have preferred to remain always simple and unknown religious, but obedience forced him to conquer the various degrees at the famous university of Paris, where he successively became bachelor, graduate and doctorate.
His incomparable intellectual ability compelled his superiors to let him teach at the university for a while, which he did so superiorly that he surpassed all his masters.
His name of Angelic Doctor is the very testimony of his merit and his science. Thomas composed the wisest works, which are known.
The Theological Sum, written by the saint, marks the high point that had reached human and Christian thought. It is the complete exposition of all dogmatic and moral theology of Christianity. admirable thing! From the thirteenth century no error arose that was not foreseen by its spirit, as if prophetic, and refuted without reply even in its bases. Entire Protestantism, in all its forms, is previously refuted in Suma. To St. Bonaventure, who asked him one day where he learned so many and so sublime things, Thomas said that everything he knew had learned it at the feet of the crucifix.
One day in Naples, as usual, praying fervently before his crucifix, he heard these words:
- "Thomas, you wrote well of me: what is the reward you want.
The answer was immediate: "Lord, I want nothing but Yourself!"
St. Thomas is called the Angelic Doctor, and indeed, he was angelic for his purity, as we have seen him and angelic for his doctrine. He died in all the glory of his virginity, resulting from the documents of his canonization, that his general confession at the time of death was like that of a five-year-old child.
His doctrine is more than human: he must have received, directly from God, a communication from the science of angels.
In fact, he hears more than he argues, and has more intuition than reasoning: he looks more like an angel than a man.

* * *


This extraordinary science never altered the sweetness and kindness of the saint. Descending from the height of contemplation, it was of smiling and cheerful coexistence.
To a perfect courtesy, which revealed the descendant of an illustrious race, Tomas added gentle reserve and dignity, escaped foreign relations, avoided useless words. and did not needlessly intrude on temporal things.
He was extremely frugal, ate little and only once a day, so that his fast was perpetual.
He slept little, and when the Community, after completion, was to rest, Thomas spent a long time before the Tabernacle.
At the age of 49, he had finished his brilliant work and his career as a saint.
Pope Gregory X, having called a General Council in Lyons for the year 1274, invited the Saint because of his science and holiness.
He went, but fell ill en route to the Fossanova Cistercian Convent, where he died holy after foretelling his death on March 7, 1274.
Thomas was canonized in 1323, and was declared Doctor of the Church in 1567 by Pope Pius V, with the title of Angelic Doctor.

III - CONCLUSION
Such is the admirable life and holiness of this profound genius. From this fruitful life we ​​gather for our imitation what forms the characteristic of his devotion: an ardent love for the holy Eucharist. The craft. His composing of the Blessed Sacrament is tangible proof of this enlightened and passionate love. An ordained priest, he looked more like an angel on the altar than a man.
You couldn't see him celebrate. without feeling penetrated by devotion. He often watered the altar with tears, and spent long moments in ecstasy before the Holy Host, gazing at her with a sweet smile and tender looks.
His devotion to the Blessed Virgin was no less admirable, as witnessed by his appreciable Commentary on the words of Hail Mary.
To these two fundamental devotions, let us add your activity. He used every moment of his life, in fact short, to produce a work that could fill many lives of active men.
This is just as the Church applies to it: the salt of the earth, by virtue and the light of the world, by doctrine: a true angelic doctor, proclaimed by Leo XIII, special patron of Catholic schools.

 

Saint Joseph
(March 19th)


Generally the faithful do not know well enough the greatness of Saint Joseph: this greatness, however, is of transcendent superiority to that of all the other saints, both by the graces and privileges of Saint Joseph, and by the extent of his virtues and the three prerogatives, which elevate him above all the saints.
1. It is almost common opinion among theologians that St. Joseph was favored, like Jeremiah and St. John the Baptist, for the cleansing of original sin before his birth.
2 - He was the legitimate husband of the Immaculate Virgin, united with her through a true marriage.
3 - He was the virgin father of Jesus, exercising on the Son of God the paternal authority, recognized by the Holy Spirit: His parents went to Jerusalem every year. (Luke II. 41).
From these privileges theologians deduce that St. Joseph belongs only in some way to the hypostatic order, and is entitled to the worship of proto-dulia (first veneration) as Mary Most Holy is entitled to the worship of hyperdulia (above veneration).
In order for someone to belong to the hypostatic order, they must have relations with the very person of the Word.
Only the human nature of the Word formally belongs to the hypostatic order, but Mary approaches this order by direct cooperation to its realization: and St. Joseph by direct cooperation to divine plans, as husband, virgin father, legal and substitute for the authority of the Eternal Father
These titles raise St. Joseph above all other saints, and make him the great protector of the Church, as was the Child Boy and the Immaculate Virgin.

GOSPEL (Matthew 1: 18-21)
18 - When Mary, the Mother of Jesus, was stripped of Joseph, it came to pass that, without their having lived together, she was pregnant by virtue of the Holy Ghost.
19 - Joseph, her husband, being fair and unwilling to defame her, resolved to leave her secretly.
20 - And when he had thought this, behold, an angel of the LORD appeared unto him in dreams, saying, Joseph, the son of David, fear not to receive Mary as thy wife: for she that is conceived in her is the work of the Spirit. Holy.
21 - And she shall bear a son, and thou shalt call the name of Jesus: because he shall save his people from their sins.

25th INSTRUCTION
The Only Holy One in His Office
Saint Joseph is unique in his office, as he is unique in the privileges with which God enriched him.
It is the Virgin Spouse of the holy Virgin.
He is the adoptive father of the baby Jesus.
It is the representative of the Eternal Father.
How many condensed glories in these titles! The Gospel sums up all the greatness of Joseph, saying that he was a righteous man.
Yes, it was just, the fairest of men, as befits his dignity: but in this very dignity, Joseph is not like the other saints: it is a light that shines, it is a softening shadow, which hides what human eyes do not. they must see and the devil must ignore.
In this respect, the life of St. Joseph is more than admirable, it is God's action in the life of Jesus.
Let us study today this action of the Holy Patriarch, not in the virtues that distinguished him. but in his ineffable craft:
I - of shadow, which hides the great mysteries.
II - in a veil, which baffles hell.

I - THE DIVINE SHADOW
Saint Joseph is an almost unknown saint.
For thirty years he lived close, as close as possible to Jesus and Mary, in such relationships, that nothing can compare with that intimacy. Therefore, he is in the sight of God and the saints, not only the greatest of men, but the greatest, most loving, and most loving of saints. And the world did not even suspect these magnitudes while he was on earth. In the Gospel there are only traces, or rather, outline lines on St. Joseph's role and his excellent affinities.
The rest of the saints were to be the fragrance of Jesus Christ, and to make His name shine to the ends of the earth. Saint Joseph is an all special saint, predestined for a completely opposite ministry. It is up to him to conceal the glory of the Savior until the time of his manifestation, to mitigate his luminous reflections.
To understand this august function of the humble Joseph, and to have the exact idea of ​​the grandeur to which this role elevates him, one must consider the economy of the mystery of the Incarnation.
Represent yourselves a great picture in which the Father, his only Son, the Holy Spirit, and the Blessed Virgin are painted, all four resplendent with so much glory and light as wonders work in this world. But instead of what happened in a material framework, where the shadow always aims to enhance the figures, or to bring them into relief, here, on the contrary, it takes a shadow to temper and to mitigate the excess splendor in order not to overshadow it. or blind the deadly eyes.
And St. Joseph has such a virtue of obscurity that it is enough to watch over everyone until God wants to manifest them.
Let's take a closer look at this unique action of St. Joseph.
The Blessed Virgin, in fact, is as hidden in the shadow of St. Joseph. Her virginity, her divine motherhood are as wrapped in the veil of her marriage to him.
The Holy Spirit, likewise, is hidden under the same shadow: for what is born of Mary, says the Gospel, is the work of the Holy Spirit: It is his masterpiece, his glory, whose divine rays the humble husband of Mary erases.
But how to explain the twilight, in which Jesus himself gets involved?
The Child God is buried in this darkness to pass as the Carpenter's son. "Is Nonne hic faber et fabri filius?"
What a veil to temper the splendor of divinity in the person of Jesus!
Anyway, God the Father is hidden by Saint Joseph, to the point of needing, it may be said, to claim his Son himself, on the day of Baptism, by this heavenly word:
"You are my beloved Son, in whom I have put all my complacences" (Luke III. 22).
Such is St. Joseph's unique role: dark paper, but the more sublime the darker it is.
Without contradiction, it is a greater wonder to see the glory of God veiled than to see it resplendent in majesty.
Thus the omnipotence of God proved most wonderful in the person of St. Joseph, whom he used as a veil to hide his glory, than in all the other saints, who used himself to manifest it. It follows that we must honor this great saint "as this august darkness" spoken of in Holy Scripture, under which the Majesty of God wanted to hide in the Old Testament. Posuit tenebras latibulum suurn (Ps. XVI I. 12).
But like clouds, of which the sun illumines only the part which we do not see, and which are brighter on the sky side, the darker on the earth side, so the glory of Joseph shines in the sight of God and of the angels, because of their obscurity in the eyes of mortals.
St. Joseph possesses ineffable glory both as the husband of Mary and as the spiritual and legal father of Jesus, but in our eyes no glory prevails that it has been the shadow of the most adorable mysteries of our holy religion.
In this regard, the role of Saint Joseph and his intimate relations with heaven, with Jesus and Mary are better understood.
He is the head of the Holy Family, to lead and maintain it, but at the same time it is the shadow that God casts on these ineffable and resplendent mysteries, to mitigate their brilliance in the eyes of the world, allowing Jesus and to Mary to fulfill their great mission, as Redeemer, as Co-Redeemer, without their action manifesting itself before the mystery of the cross.

II - The Divine Veil
Saint Joseph and the Cross! Two things so diverse, yet so united!
God used St. Joseph to conceal the coming of the Redeemer, and He used the Cross to make him triumph. There is a peculiarity in the work of Redemption, which is not very noticeable: it is the role of Sma. Virgin in the work of redemption, which can be called: the rematch.
This revenge is but a kind of veil, which God extends, to hide the mystery of Redemption and to prepare, secretly, the triumph of Jesus Christ on the cross.
Hell could not help being restless at the time of the Virgin's birth. What was this creature that escaped, from conception, the mark of diabolical domination? Would not the Virgin be announced by the prophets?
The cunning serpent waits, watching suspiciously.
But God frustrates your ruse and your doubts. He chooses St. Joseph to be the husband of this fearsome Virgin.
No, no, exclaims Satan, this is not the birth of the Redeemer, she is the wife of the carpenter Joseph, a man without value, without glory, without fortune, or prestige!
Jesus has just been born.
The angels sing their song.
Satan spies.
Is not this the Messiah?
But Joseph enters the cave, and when the Child extends his innocent little arms to the poor carpenter and gives him his father's name, the damn man is convinced.
No! no, he exclaims, this is not the Son of the Virgin, he is the carpenter's son.
Jesus grows in age and wisdom, at the age of twelve confuses the Doctors and the wise men of Jerusalem. The devil asks himself again: But where did this child come from, so much wisdom, godliness, so much supernatural sense?
Soon he settles down. Mary and St. Joseph come looking for the boy in the temple and his mother tells him publicly: "My Son, your father and I were looking for you restlessly" - And the people, wondering, ask this question: "Isn't he the carpenter's son"?
No, no, exclaims Satan pleased, this son of Mary is not to be feared, let him alone in the dark workshop
In this way hell was deceived. When the extraordinary excites his distrust, St. Joseph intervenes and throws the veil of his obscurity upon events.
All the suspicions of hell are dispelled, until the day when the Redeemer shines his strength, exclaiming, addressing the world in the person of St. John: "Ecce Mater tua."
Here is your Mother! that is, the Virgin, the eternal enemy of hell, the Mother of the living!
At this moment, the One who the devil thought was simply a godly woman, the carpenter's widow, steps forward to the cross, puts her triumphant foot upon the serpent's head, while her dying Son casts this cry to the earth: "Everything is finished!"
At this moment, disturbed Lucifer, under the pressure of the Immaculate's foot, strives in vain to bite her heel. Debalde twists the monster, bends over itself and the virginal foot becomes heavier, more overwhelming.
Horror and confusion! we are defeated! Shout the whole hell. The Carpenter's widow triumphed over us all. She is the announced Virgin, and her Son is the Son of God!
Such is the divine strategy of God, and the august part that belongs to Saint Joseph in it.

III - CONCLUSION
What a vibrant and convincing Apostle St. Joseph would have been! Who better than he could speak of Jesus and Mary, could convey to the world the beauties, the charms of the Redeemer and the divine co-redeemer? And yet, nothing: not a word, not a gesture that lets us at least glimpse the thoughts and admiration of the Holy Patriarch!
Nothing because Joseph was predestined. not to be the luminary and the Apostle of the Incarnate Word, but rather the veil and the sound of divine mysteries, wrought around him and under his direction.
St. Joseph was thus the worthy head of the Holy Family: he was the worthy husband of Mary: he was the worthy spiritual Father of Jesus: St. Joseph was all that!
It was more! It was the veil that God extended over the only Son: under which He wanted to hide the ideal beauty and shadowless virginity of the Mother of God.
Oh Joseph! how your role is poorly understood! You are truly the unknown saint!
May you at least be appreciated and dear, as you deserve it, for souls who desire to love and serve Jesus!

 

SPONSORSHIP OF SAINT JOSEPH
(Wednesday after the second Easter Sunday)


The Cult of St. Joseph in recent times. received solemn approval.
Holy Father Pius IX, who has done so much in honor of the Immaculate Virgin, has not forgotten her holy husband.
On the day of the Immaculate, in 1870, wishing to secure for the Church new aids from heaven, proclaimed St. Joseph the patron saint of the Church.
SS Leo XIII has repeatedly urged the faithful to resort to protection. this saint.
SS Pius X, in 1909, approved the litany of St. Joseph, authorizing its public recitation.
SS Benedict XV, in 1919 approved the Preface proper to the saint.
S. S. Pius XI no less urges the faithful to turn to St. Joseph in the tribulations of the present hour.
The Feast of Saint Joseph's Patronage dates from 1680 and was instituted by Pope Innocent XI.
GOSPEL (Luke II. 21-24)
21 - At that time it came to pass that as all the people were baptized, Jesus being baptized, and being in prayer, the heaven was opened.
22 - And the Holy Ghost descended upon him like a dove, and a voice came from heaven, saying, Thou art my beloved Son, in whom I have put my complacency.
23 And the same Jesus, then was about thirty years old, and was considered the son of Joseph.

26th INSTRUCTION
Dignity and Holiness of Saint Joseph
In a marvelous synthesis, the Gospel of this feast sets before us: The Son of God, and the Son of man, in the one person of Jesus Christ.
On the occasion of the baptism of penance which the Savior deigned to receive from his forerunner, God proclaims him to be his beloved Son, and in recounting this fact the Evangelist shows us this Son of God, regarded as the Son of Joseph.
He was the spiritual Son of Joseph and the true son of the Virgin Mary.
This title, which the Holy Spirit gives Joseph, saying that Jesus was regarded as his son, is the pedestal of the greatness of the humble and holy worker.
Let us meditate today on these sublime prerogatives:
I - The dignity of St. Joseph.
II - His holiness.

I - THE DIGNITY OF SAINT JOSEPH
The first dignity of the glorious Patriarch is to have been the true husband of Mary, and aside from the reservation of an inviolable virginity, to have all the rights and to fulfill all the functions inherent in this title of husband.
Saint Bernardino, assuming that everything is common between wife and husband, underlines the dignity of Saint Joseph, he has a part in all the titles of honor conferred on Mary Most Holy.
She is Mother: Joseph has the name of Father.
She is Queen of Patriarchs, Prophets, Apostles, Martyrs, Confessors and Virgins: Joseph can also be called King of all these orders.
The community of goods and riches is even more legitimate than the community of honors.
Mary's treasures also belong to Joseph.
Now the treasure, the great and only treasure of Mary, is Jesus, the Son of God made his own Son. Mary's true husband, Joseph receives a no less admirable dignity: he passes by as the father of Jesus and receives this name, as we read in the Gospel:
Judging that he was the son of Joseph (Luke III. 23).
Isn't this the carpenter? (Mark VI. 3).
Is not he the son of Joseph? (John VI 42).
St. Augustine notes about this:
Only those considered him father of Jesus, because they ignored the divine conception of the Savior, but the name of father belongs to him and is given to him by the Evangelist: His father and mother were amazed (Luke II. 33), and by the Blessed Virgin herself: Behold that your father and I were looking for you full of distress. (Luke II. 48).
It is not without God's plan that St. Luke and the Blessed Virgin, speaking under the inspiration of the Holy Spirit, give Joseph this name.
Such a father's name was not a vain title, but it expressed a royal function, an authority, all father's rights. Joseph was not the natural father of Jesus, but a spiritual father by his marriage to Mary Sma., By his affection, by his care.
He had adopted the Son of Mary, his wife, as his own son, receiving him as such from God himself: and Jesus, in turn, had chosen and adopted Joseph as his father, giving him all the rights of paternity. It follows that in one sense Joseph was the chief and superior of Mary and of Jesus himself. By the way, St. Paul teaches us: by marriage man becomes the head of woman: Caput mulieris vir (ICor. XI 3) and although the Holy Virgin, by her vow of virginity, was released from her matrimonial duty, she owed him nonetheless , as head of household, submission to domestic government.
That is why God, having any order to pass on to the Holy Family, always addresses Joseph, as when communicating to him the flight to Egypt, the return from exile, the imposition of the name of Jesus, the latter also being addressed to Mary.
Such superiority of Joseph extended even to the Child Jesus: it is the Gospel itself that attests to it, saying that Jesus was submissive to them.
It is a fact, although it is not a right. By right, Jesus Christ is not subordinate to any creature, but He freely and in order to better enhance the dignity of Joseph. To obey him in everything, as a superior, to honor him as a true father, husband of Mary, father The spiritual spirit of Jesus, representative of the authority of the heavenly Father, is the triple halo, which illuminates the glorious forehead of St. Joseph, and made him the incomparable man, the greatest of saints, the most glorious of the Patriarchs.

II - THE HOLINESS OF SAINT JOSEPH
Turning from the dignity to the holiness of St. Joseph, it can be said without hesitation that having been the highest in merit, he was also the most heroic in the practice of virtue.
It is a consequence of the ineffable functions entrusted to her as husband of Mary, spiritual father of Jesus and representative of the authority of the Eternal Father over his Incarnate Son.
It is as a rule in divine operations that, entrusting God with a providential and holy mission to a creature, he communicates to him the graces and privileges required by this office.
The Gospel telling us that Joseph was a righteous man (Matthew 1:19) clearly shows that he was adorned with all virtues. In fact, the Gospel itself points us, in various circumstances, to the practice of virtues in the person of Joseph. It gives us a glimpse of his moderation and the admirable prudence in perceiving the state of Mary after the Incarnation of the Son of God: her faith and faith. your obedience by taking orders from God. Is not this sudden departure to Egypt sublime?
The angel commands her to flee at night, to leave for a foreign country, taking with her mother and child, as if Heaven could do nothing for this woman, who is said to be the Mother of God.
And this boy, whom he must recognize as the only true God, cannot even defend himself against the enemies that threaten his existence.
All of this would be able to cause a less robust faith to falter than Joseph's. And yet, not an objection falls from his lips, no doubt penetrates his spirit: he believes, loves quietly and departs, without waiting for the day. God has revealed nothing to us from the holiness of St. Joseph, nor from his glory, nor from his power, so that we are reduced to mere conjecture, but such conjectures are based on the Gospel, deduced from the facts narrated there.
Glory is the crowning of grace and holiness: Soares, and with him theologians, think that St. Joseph died before the Passion of Jesus Christ, and was raised by him, overcoming in glory the Apostles and John the Baptist himself. .
Saint Francis of Salles thinks that St. Joseph is in heaven, in body and soul, deserving the worship of higher dulía.
The power of St. Joseph derives from his glory. There is no doubt, says S. Bernardino de Senna, that Jesus Christ in heaven did not diminish but increased the dignity and power of intercession that his adoptive Father had surrounded on earth. St. Bernard says: To some saints God has bestowed the honor of serving as patron in certain particular circumstances: St. Joseph, however, has been given the power to help us in every need and to defend all those who turn to his patronage.
This is why Father Pius IX proclaimed him patron of the universal Church.

III - CONCLUSION
Let us finish with the words of the Holy Father Leo XIII, giving the reasons that justify the universal sponsorship of St. Joseph.
"The little house, which Joseph ruled with his father's loyalty, contained the premises of the nascent Church." Just as Mary Most Holy is the Mother of Jesus Christ, she is also the Mother of all Christians whom she bore on Calvary.
Jesus. Christ is like the first of Christians, who, by adoption and redemption, are their brothers. These are the reasons why the Holy Patriarch considers the multitude of Christians who make up the Church to be particularly consecrated. Over this immense family, scattered throughout the earth, the holy husband of Mary and the spiritual father of Jesus, possessed a kind of paternal authority. It is therefore natural and worthy of the glorious Patriarch Joseph who, as he once provided for all the needs of the Holy Family, by covering it with his protection, now protects the Church of Jesus Christ. St. Alphonsus Liguori says that the patronage of Saint Joseph can above all reach us three great graces, which we need:
1 - The remission of sins, which he would have obtained from NS during his life, to any sinner who implored him.
2 - The love of Jesus Christ, whom He loved so much.
3 - The precious death he deserved, having the happiness of exhaling between the arms of Jesus and Mary.
Let us consecrate ourselves to St. Joseph this day and implore his powerful patronage.

 

MARIA'S ANNOUNCEMENT
(25th March)


God, having decreed to send his Son into this world, could do so in four ways:
a) Create a body for this Son as he creates souls.
b) Form it from a pre-existing matter, such as Adam's body.
e) To have it spawned by two spouses, as it happens to men.
d) To cause him to be miraculously born of a Virgin Mother: and this is that of the Son of God.
Having chosen Mary to be this Virgin Mother of her only Son, God could communicate to us the mystery of the Incarnation in three ways:
a) Doing it directly, without intermediary, as we spoke to our first parents.
b) Using a human creature, as he spoke to the Jews, through the mouth of the Prophets.
e) Sending an angel, as it did at the time of the Annunciation.
It would be good for him to send the angel, says Saint Thomas, for three reasons:
a) It is the usual order that the will of God be transmitted to men through angels.
b) An angel of darkness had seduced the first woman, Eve, and through her, lost the human race: an angel of light was to collaborate in the rescue of this humanity.
e) A heavenly messenger suited the virginity of Mary, having close kinship between angelic purity and virgin purity.
The angel in charge of this mission was called GABRIEL, or force of God, who, says St. Bernard, was the guardian angel of Mary Sma.

GOSPEL (Luke I. 2 6-38)
26 - And when Elizabeth was in the sixth month, the angel Gabriel was sent of God unto a city of Galilee called Nazareth.
27 - To a virgin stripped of a man, whose name was Joseph, of the house of David; and the name of the virgin was Mary.
28 - And when the angel went in unto her, he said unto her,
Hail, Mary, full of grace: the Lord is with you: Blessed art thou among women.
29 - And when she heard these things, she was troubled, and thoughtfully, what a greeting that was.
3 - And the angel said unto her, Fear not, Mary, for thou hast found favor with God:
31 - Behold, thou shalt conceive in the womb, and bring forth a son, and shalt call his name JESUS.
32 - He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David, and shall reign for ever in the house of Jacob.
33 - And his kingdom shall have no end.
34 - And Mary said unto the angel, How shall this be, for I know not a man?
35 - And answering the angel. He said unto him, The Holy Ghost shall come upon thee, and the power of the most High shall overshadow thee. And for this very reason, the Holy One who will be born of you will be called the Son of God.
36 - Behold also, thy kinswoman, she conceived a son in her old age: and this is the sixth month of which she is said to be barren.
38 For to God nothing is impossible.
39 - And Mary said, Behold, the handmaid of the Lord, let it be to me according to thy word. And the angel turned away from her.

27th INSTRUCTION
NAZARÉ'S MYSTERY
The Gospel of the day chronicles the glorious event of the coming of an angel to earth in the name of God to communicate to the humble Virgin of Nazareth that the Most High had chosen her to be the Mother of his Son. The narration is divinely heartwarming. Just walk through it, meditate it, to penetrate, if not understand. the most sublime mystery of God's love for men: the Incarnation.
Let us meditate for a moment on the unfolding of this scene, let us examine:
I - The message of the Archangel.
II - The consent of the Virgin.

I - THE MESSAGE OF THE ARCANJO
It was probably March 25, at dawn.
In Nazareth, in a humble hermitage, at the bottom of a small cell, was a kneeling Virgin begging the Most High to send the promised Savior to the world.
She was young, beautiful, with all the graces of the 15 years, with all the love of her virgin heart, with all the attractions of her immeasurable holiness.
He prayed, he pleaded, his hands sweetly juxtaposed on his chest and looking as if penetrating the immensity of the sky.
God's gaze was fixed on this pleading purity, and the prayer that sprang from this grateful soul moved his heart as the father of humanity.
It was time for liberation.
Gabriel, one of the glorious archangels, was leaving heaven and descending to earth, coming to convey the message that the Most High had given him.
He goes down to follow him.
He goes to Galilee towards a forgotten village called Nazareth to the little chapel where he prays and pleads a 15-year-old girl, unknown to the world, admired by angels.
The virgin was stripped, but, according to Jewish custom, she did not yet cohabit with her husband, the carpenter Joseph. The luminous archangel, in human form, the resplendent countenance, wore a golden garment like the dawn, which rose in the distance. In a solemn attitude, as befits the ambassador of the Most High, he stands before the Virgin in prayer: he stands, bends slightly, and sweet, like the fragrant petals of the morning roses, fall from his lips these strange words:
Hail, (Mary) full of grace, the Lord is with thee, blessed art thou among women.
The virgin raises her head, disturbed to hear this strange greeting: do not be disturbed by the presence of the angel, but with such a greeting directed by an angel to a mortal creature.
There is a kind of inner struggle between the spirit of the angel and the spirit of the silent Virgin, full of grace and light. The angel, as God's envoy, wants to raise the virgin, to bring her into the most sublime way that can exist: and the virgin collapses in her humility, hides in her nothingness. She knows that it is an angel who speaks, and that her word is the expression of truth, but she cannot accept this word, for it expresses to her praise and greatness.
The virgin is silent, thinks, and listens.

* * *

It is the second phase of this divine scene.
The bright archangel, in the first words, focused the virgin's attention on the great revelation he was about to convey to her.
Then, clear as sunshine, which bathes the mountain tops, the archangel lets out the great message that comes to the world.
Fear not, Mary, for you have found favor with God. behold, thou shalt conceive, and bring forth a son, and shalt call his name Jesus.
Mary, the glorious virgin henceforth, whose name will echo throughout the world, as a symbol of peace and tenderness, is no longer disturbed: she understands everything. Passing above the sublime destinies which the angel has just revealed to her and which do not dazzle her, she remembers her great treasure: the preservation of her virginity, which she had consecrated to the Lord.
The angel announced to her that she would be a mother, but she had sworn to God to preserve her virginity: this is why a humble question springs from her virgin lips: How shall this be, for I do not know man? She does not doubt divine omnipotence, and knows God. You can reconcile these two extremes: but how will this be done?
It is the third triumph of virginity!
The first was in the temple when she made the vow of virginity. The second on the occasion of his virginal union with Joseph. The third is the heroism of preferring virginity to the very honor of being a mother of God. This simple phrase: How will this be done, for I do not know man? it's like the gospel of virginity. The angel announces to earth the Incarnation of the Son of God: Mary announces to heaven the virginity of the future mother.
Oh Earth! make fun of your daughter!
If God comes down, it is on condition that He passes under the triumph of virginity.
Legion of virgins, get ready, get up ... Mary unfurled the banner that will lead you to triumph!

II - THE CONSENT OF VIRGIN
The angel will answer Mary's question.
She asked God's chosen way to do his work.
The Archangel bends more deeply, and, looking upon his future Queen, with supreme veneration, explains: The Holy Spirit will come upon you, and the Virtue of the Most High will cover you with its shadow, and therefore the Holy One who will be. born of you shall be called the Son of God.
The mystery is unraveled: Mary will be Mother and become Virgin!
Holy will be your fruit, O Virgin Mother!
Yet that Omnipotent Hand, which took the precursor John the Baptist out of a barren breast, will draw from a pure virginal breast, the Messiah, your Son.
Jesus will be your fruit.
Thou mother, thou shalt be his flower!
The Archangel fell silent.
God gives Mary the right to deliberate.
Send him an angel, not only to reveal to him the great work which his love and power want to do, but also to enter into negotiations with the chosen but free creature.
The Virgin deliberates! Oh just a moment, full of emotion, humility and love.
God waits for the answer, the world waits, the angel waits.
And raising the glorious forehead, already crowned by the immense gifts of God, opening the heart full of graces, and the lips that are to decide the fate of the world. Mary, with an accent of ineffable humility, places in the hands of the radiant Archangel the words of salvation:
Behold the handmaid of the Lord! let it be done to me according to your word!
This virginal word of humility and obedience produced in the worlds an unknown thrill. Heaven and earth are moved, like two brothers who meet after a long separation!
Having received this answer, the angel leans more radiant than the dawn, which begins to gild the profile of the hills, and withdraws. Withdraw, to give way to the Redeemer, who descends.

III - CONCLUSION
What happened then in the humble hermitage of Nazareth?
St. John revealed it to us in a phrase that is the most beautiful in the human language:
The Word became flesh and dwelt among us! What you mean:
The eternal and substantial Word or Word of God, his own and only son, took the form of a body, from the most pure blood of Mary! It was the Incarnation.
This incarnation comprised two things: the descent of the Son and his true union with our flesh. Descendit de coelis et incarnatus est, says the Athanasius Symbol. The descent of the Son of God is admirably described by S. Dionysus:
"Mary's Fiat, he says, made God fall in ecstasy."
Ecstasy is a transportation brought on by the sight of an attractive beauty. that made a being out of itself. Now the Virgin's beauty, purity, and humility enchanted the Heart of the Son of God, made him go out of his mind, into ecstasy, even into Mary's bosom.
And in this bosom the Son of God joins our flesh. Saint Bernard sings in one of his hymns:
"Contraxit se Majestas", the divine Majesty has contracted to unite with our nature, to become one of us. In Mary's bosom the Immense became small. The divine Word, which was until then, only the Son of God, became, through Mary, the Son of man.
Oh ineffable mysteries! let us bow to our knees, to thank Mary for her fiat mihi, to thank the Savior's coming, and to exalt the glorious Virgin, center and instrument of these great mysteries of salvation.

 

HOLY THURSDAY

Holy Thursday is dedicated to the commemoration of the Last Supper: it is the anniversary of the institution of the Holy Eucharist. What distinguishes this day from the other days of Holy Week is:
The solemn Mass, unique in each church:
The blessing of the holy oils:
The procession for the exhibition altar:
The nakedness of the altars:
The foot wash.
To make the memory of the Supreme Supper more memorable and suggestive, in which Jesus Christ, the only consecrant, gave with his own hands Communion to the Apostles, the rubric authorizes only one Mass in each church. The other parents watch her in stole: they receive the Eucharistic Bread, distributed by the celebrant, who is regularly the highest in the ecclesiastical hierarchy.
Mass begins in a jubilant tone until Gloria in excelsis Deo. Then the bells ring, which then mutes, to the Hallelujah Gloria.
The crosses, veiled on Passion Sunday, remain covered with the purple veil, minus the Altar Mór, which is covered with a white veil. During the day there is the worship of Smo. Sacrament kept in the “tomb”. No Catholic should refrain from spending a half hour of worship at the feet of the buried Jesus. Everyone must have the success of one another in this post of honor, day and night, to pay their respects to Jesus Christ, especially at night, when their painful passion began in the garden of Gethsemane. The reading of the Gospel of the Mass is also done at the LAUNDRY ceremony. Let us quote here the Gospel of the Institution of the Eucharist:

GOSPEL (Luke XXII. 14-21)
14 - And the time has come. Jesus sat at the table, and with him the twelve Apostles,
15 And he said unto them, I have longed to eat with you this passover before I suffered:
16 - For I say unto you, I will not eat it until it be fulfilled in the kingdom of God.
17 - And after taking the cup, he gave thanks, and said, Take and distribute it among you.
18 For I say unto you, I will not drink again of the fruit of the vine, until the kingdom of God shall come.
19 - And after taking the bread, he gave thanks, and broke it, and gave it to them, saying, This is my body, which is given unto you: do this in remembrance of me.
20 - And he took the cup after supper, saying, This cup is the New Testament in my blood, which shall be shed for you.

28th INSTRUCTION
The Sacrament of Love
The supper was over.
Suddenly Jesus took into his hands one of the unleavened bread that was left on the table, blessed it, and looking up to heaven gave it to his Apostles, saying, Take and eat, this is my body. !
Deep silence welcomed these words: silence of wonder, no doubt, but also of humble and submissive faith, for all kept the memory of the promise made by the lake: The bread I will give is my flesh for the life of the world. My meat is truly food
and my blood truly drunk. (John VI. 5 2).
Let us meditate today on these divine words the very day they were spoken by Jesus, performing the greatest and most stupendous of miracles: the transubstantiation of bread into his body, blood, soul, and divinity. Let's see:
I - The fact of the institution.
II - The love that showed her.

I - THE INSTITUTION FACT
No one doubts, the Master has just made the great promise.
Among us, when a memorable event is fulfilled, it announces itself with great fanfare, surrounds itself with apparatus, which sets it apart, the beauties, the benefits, and its words of praise. Jesus does not want to do like men: He wants to act like God: why, it is God's own doing a great work with few words or deeds. What Jesus will do is nothing short of a creative act. Without preparatory speech, without praise, he takes the bread and transforms it into his own body.
The divine word accomplishes what it means. At the beginning of the world God had said: Let the light be! and the light came out of nowhere!
On the tomb of Lazarus, dead and buried, Jesus had said, Lazarus, go out! and Lazarus came back to life.
about the corpse of the young man of Nain, Jesus had said:
Young man, get up! and the young man revived.
Here Jesus simply says about the bread in his hands: This is my body! and it is truly your lovely, real, living body, capable of infinite multiplication.
What a simplicity! What clarity in these words! What an absence of phrasing! What a divine authority!
One feels in the tone of the voice, in the majesty, in the absence of superfluous words, that such a phrase is creative. Said: and this is!
No objection is possible. It is the clarity of the ray, and the frightened spirit has no objection, said one of the founders of Protestantism, Melanchtort, in a moment of sincerity.
When the Savior proposes comparisons, parables, he uses expressions so clear that they are understood by all.
Here, without preparing, softening, explaining either before or after, he simply said: This is my body! and it is truly your lovely body.

II - THE LOVE THAT INSPIRED IT
The mystery of the real presence of Jesus Christ is so great that it dazzles the human spirit.
To think that God will change this Host into its own substance, that it will be in the midst of men, who intends to be the food of their souls! But in reward of what does Jesus work such a miracle? What did the world do for Jesus to deserve such a reward?
When the sweet Child, the Son of God, the Eternal Word came down to earth, this world received him and hosted him in the worst possible way, in a stable, between two animals: and at the end of his life, he will be preaching him alive. on a cross between two thieves. One Herod sought to kill him, and another Herod will make him go crazy. Some tried to precipitate it over a heap of stones. Ah! Lord, is it possible that after such mistreatment, insults and blasphemies, you will institute such an ineffable Sacrament for men! so divine! You. Lord, who art the bread of angels, will you consent to become the bread of the ungrateful? Ah! Remember, O Lord, what thou hast said unto the Canaanite one day: It is not good to take the bread of the children, and cast it to the dogs (Matthew XV 26).
How can your majesty and holiness resolve to enter the mouth of a Judas? in the soul of a Luther? in a Voltaire's chest, in the bowels of a Calles?
How can you be subject to any Priest, however unworthy, by lowering at the slightest sign of him, from the bosom of your Father, to the unclean hands? My God! what an unfathomable mystery! And this mystery is called God's love for men.

* * *

Who will deepen this chasm? It is the infinite Sic Deus dilexit mundum!
I hear the voice of Jesus ringing in my ears and murmuring, sad but loving:
Ah, I know, many times my home will be a gross tabernacle.
My church will be rustic, deserted. Even in the great solemnities, many bad Christians will turn their backs on me.
Others will allow insolence and outrage. Heretics and Gentiles will throw me as pasture to the animals, in the streets and in the cloacas. Others will hurt my appearances with daggers. I will be in the Holy Host, mocked, crushed at the feet, thrown into the fire. I know all this! Does not matter. If men are ungrateful, I will not cease to love them: their wickedness will not overcome my mercy! Wanted legem dat amanti?
I want to love to the end and love without limits. If there are ungrateful ones, there will also be generous souls, lovers, angels of my Eucharist! and the love of the latter will be the weight of the ingratitude of others! Catherine of Siena, Teresa, Magdalene of Pazzi, Rosa de Lima, Colomba de Rieti, Margarida Maria, Teresinha, Saint Thomas, Saint Bonaventure, Saint Afonso de Ligório, Saint John of the Cross, Francis de Sales, Assisi, Xavier, Ignatius, Sundays, John Vianney, will make me forget the shyness, evil and contempt of thousands!
For the sake of these pure, Eucharistic souls, I will set my delight in living with men. (Ps. 8-31).

III - CONCLUSION
This is what the Church presents to us on the feast of the institution of the Holy Eucharist: the infinite love of the Son of God, condemning himself to be the prisoner of love of our Tabernacles and the food of our souls.
as a prisoner he wants to be visited.
as food, he wants to be eaten. Let us take this opportunity today to pay him a prolonged visit to his sepulcher, where he lies alive, loving, awaiting the gratitude of his children. And during these holy days, let us make our Easter Communion, receiving this Jesus into our hearts as our light, our strength, our consolation.
Love is repaid with love.
Sic us tomorrow, .quis non redamaret!

 

The Foot Wash
(Holy Thursday)

The Footwash, or mandate, is a ceremony designed to recall the touching scene of the Savior washing his Apostles' feet before instituting the Holy Eucharist. In Rome, the Pope washes his feet to twelve priests. In the Cathedrals, the Bishop washes his feet to twelve poor people. In the parishes, the Vicar generally chooses twelve boys to wash their feet, wipe and kiss them in remembrance of the identical act of Jesus Christ. Through these ceremonies, the Savior wanted to teach us two virtues essential to the reception of Holy Communion: purity and humility. The Sacrament, which communicates this double grace, is above all confession.

GOSPEL (John XIII. 1-1 6)
(which should be sung before the ceremony, which should be read in vernacular)
1 - It was on the eve of the feast of Easter. Jesus knew that the time had come to pass from this world to the Father, and, as He loved His own in the world, He loved them to the utmost.
2 - And supper was done, and the devil was already insinuating into the heart of Judas the son of Simon Iscariot to deliver him.
3 - Knowing that the Father had put all things into his hand, and went out of God, and went to God.
4 - He arose from the table, put off his robe, took a towel, and girded himself.
5 - Then he poured water into a basin, and began to wash the disciples' feet, and to wipe them with the towel with which he was girded.
6 - So he came to Simon Peter. And Peter said unto him, Lord, wilt thou wash my feet?
7 - Jesus answered and said unto him, What I do thou knowest not now, but thou shalt know afterward.
8 - Peter saith unto him, Thou shalt never wash my feet.
Jesus answered and said unto him, If I wash not thy feet, thou shalt have no part with me.
9 - Simon Peter saith unto him, Lord, not my feet only, but also my hands and my head.
10 - Jesus saith unto him, He that is washed needeth not but to wash his feet, but he is all clean.
And you are clean, but not all.
11 - Because he knew his traitor, therefore said:
Not all of you are clean.
12 - And after washing their feet. And he took his cloak, and sat down again, and said unto them, Do ye understand what I have done unto you?
13 You call me Master and Lord. You say well, because I am.
14 If I then, being your Lord and Master, have washed your feet, ye ought to wash one another's feet.
15 - I have given you an example, that as I have done unto you, so do ye.
16 - Verily, verily, I say unto you, The servant is not greater than his lord, neither is the envoy greater than he that sent him.

29th INSTRUCTION
In the life of Jesus Christ, everything is divinely ordained.
He teaches with deeds, as he teaches by words. Each gesture is a teaching, as each word is a seed.
In this hour, above all, farewell, everything in Jesus' life is significant.
Let us seek to penetrate this sense. The Apostles are seated at the table, have just performed the legal Supper prescribed by the law of Moses, and Jesus will begin the divine Supper, the Supper of His own Body, the Sacramental Supper, with which He will inaugurate the New Testament. Until then everything was a figure, shadow of a future reality, and now the time has come for this reality.
Let us meditate with love on this divinely tender and tenderly human passage which the Gospel presents to us in the foot-washing ceremony, considering in turn:
I - The fact of the foot wash.
II - The teachings of this fact.

I - THE FOOTWASH FACT
The law prescribed that, at the end of the legal supper, the guests should purify their hands.
The Apostles had risen to this end. Jesus commands them to bring water. His gaze, slightly veiled until this moment, becomes luminous, his forehead serene and his whole person is supernaturally majestic.
The Apostles look upon their good Master, feel that anything great will follow. While standing, Jesus gives them the legal instruction that the law prescribes on this occasion, telling them about his kingdom, his return to his Father, his love for them, his friends. He also teaches them penance, confession of faults, repentance, and justification, referring to the Footwashing Ceremony that he will do next.
At the end of this solemn instruction, Jesus orders John and James the younger to fetch water from the hall, and tells the Apostles to arrange their seats in a half circle.
During these preparations, the divine Master goes into the foyer, removes his tunic, which could embarrass him, both to kneel and to wash the Apostles' feet: "Surgit a caena et ponit dresses his" and also to better resemble him. to a slave.
In effect, the Lords wore a long and broad tunic, while the slaves had but one narrow and short tunic. Behold the Savior on his knees, with a basin of water before him, and a towel in his hand, going from one to the other. another of the Apostles, washing and wiping their feet.
Jesus begins with Peter. He is the boss, he is the first, he must be the conductor of his brothers.
Peter, impressed by the lessons the Savior had given them about humility, saw at their feet the Master whom he had proclaimed: The Son of the living God cannot restrain himself before such an example of humility, exclaims out of his mind, of amazement:
Who am I, my God, to wash my feet?
An almighty God, wash the feet of a vile creature ?!
The Master bend down before a sinner like me ?!
No Lord, it's impossible!
Contemplating this fact, we instinctively experience a feeling of sympathy for Peter. It seems to us that we would have acted like him. Peter understood and felt.
We understand less the silence of the other Apostles, who let the Master wash his feet without saying a word.
Their faith, less ardent than that of St. Peter, did not so vividly represent the God of God, who can only be seen in his human form: so true, that a confused and vague faith is insensitive to the invisible greatness!
Jesus successively washes the feet of each of the Apostles, even those of the traitor Judas. Who will say the feelings that stirred in the heart of the divine Master?
Washing the feet of others is undoubtedly an act of humility. but to touch the dirty feet of a traitor, whose soul was even dirtier, should cause the heart of Jesus great disgust!
But no, Jesus is father and mother.
as such. washes, wipes, and kisses the traitor's feet, with such a feeling of love and compassion. that dominated any contrary impression. It would be any mother's way of acting, and the mother does not have the great heart of Jesus, and her dedication is far from his own: her tenderness does not have the depth of that of Jesus. Judas! O Judas! Can you resist the touch of these soft hands?
Is it possible that this maternal gaze does not prostrate you at the Master's feet, bathed in tears of regret? But Judas is indifferent to the deep emotion of his Master, but his heart remains numb. The devil had already entered the traitor's heart, as St. John says. Everything is over: Peter gave his cry of faith:
Lord, wash me not only my feet, but also my hands and my head. John cries with shock at seeing the good Master humble himself at this point.
Judas turns his head, does not understand, does not hear: he is a renegade. It is the first unworthy confession, preparing the first sacrilegious communion.

II - TEACHINGS
Jesus gets up and takes up his tunic and takes his place as Master again, explaining, in a clear and solemn voice, the significance of the ceremony he has just performed. The lesson is clear:
Do you know what I did to you? he says. I am your Lord and Master. Wash your feet. I have given you an example so that as I did so you may do. (John 1 3 - 15).
The lesson. that Jesus Christ gives us is twofold: the first. in the literal sense: it is a lesson in humility and charity towards others. The second, in the spiritual sense, is the need to wash our souls before sitting at the banquet of holy communion.
Let us limit ourselves today to this spiritual sense by matching the Easter time we are going through. Jesus Christ is the supreme priest, the Lord. the divine Master.
Washing his Apostles' feet, he gives them a lesson in purity, purity of soul, figured by the cleansing of the feet. He forgave the Apostles, all their faults, so that they arise from them purified, as it must be concluded, from the divine words themselves: You are pure, but not all. (John XIII. 10).
The Footwash is thus the image of the purification of the soul - and this purification is the absolution obtained in the Sacrament of Confession. Like the Apostles, these Easter days, we must receive Holy Communion, the divine Host, by which the very Son of God wants to be the food of our soul.
But to receive this divine food it is absolutely necessary to have a clean soul, purified by the priest's acquittal. Ah! do not say: I do not confess! I have no sins! I didn't kill or steal! I don't confess to a man like me! The time is not for objections, nor excuses, but for repentance, reconciliation, peace with God.
We are sinners: that is what is right. Now, being sinners, having offended God, only God can forgive us.
He alone can forgive sins, but who are we to demand that God come down from heaven and come personally to forgive our faults: to wash our souls?
Who of us deserves such extraordinary favor? No one!
This is why he communicated to his Apostles the power to forgive sins in his name. The divine word is known: Those to whom you forgive sins will be forgiven them, and those to whom you hold will be retained (John 21:23).
Of course! it's positive! it is irrefutable!
We are sinners: we need forgiveness. Who can give this pardon is the Priest, God's minister delegated for this purpose. Therefore, we must confess our faults to the Priest so that he can forgive them. being impossible for him to forgive what he ignores. Why then should we not confess? God commands: It is a formal order to confess at least for Easter: or let us exclude ourselves from God's law and its protection. We are facing a deadlock. Every Christian must confess, and one who does not become a rebel. We want to be complete Christians: Therefore, confession is necessary! I didn't kill or steal! But this is only 2 commandments of God's law: If we have not missed these two, is it quite certain that we have observed the 8 others?
I don't confess to a man like me! But then why do you obey the Governor, the Mayor, the Magistrate, the Police Chief? Aren't they men like the others?
He obeys these authorities, because it is not man, but the authority of man who obeys.
Well, it is not to man as such that you must confess, but to the divine authority represented by this man: It is to the minister of God!
We want to sit at the Eucharistic Table, and this table demands purity of soul.
The Minister of God must do as His divine Model, washing the feet of Christians, not materially but spiritually by confession. That is why, when the scene of the Foot Wash ends, Jesus Christ says: I have set you an example, that, as I have done to you, so do you (John XIII. 15). Notice the expression: Jesus does not say: Do what I did, but as I did.
He has purified the feet and the soul: the Priest, like Jesus, must purify the souls.

III - CONCLUSION
The foot-washing ceremony we have just contemplated therefore has profound significance.
If the Savior's example strikes us, his recommendation should encourage us. he stoops down to the feet of the Apostles: but he recommends that we bow down at the feet of his minister.
He washes the feet of his Apostles: the Priest will wash our souls.
He declares the Apostles pure, because they have been purified in this salutary bath: the word of the Priest will purify us and restore to our soul what perhaps we have lost in the battle of life: grace.
He prepared the Apostles to sit at the Holy Table: and there they received their own body under the appearances of bread. The Priest has the same ideal: to prepare your soul for the reception of Easter Communion. Therefore, there are no exceptions between us.
We are disciples of Jesus Christ. We want to fully follow his doctrine, as we fully believe all the truths he has revealed to us. (1)
(1) If the Priest wishes to go into further detail on this subject, see our book: "LIGHT IN THE CLOUDS", chap. XIV: Confession. There is a succinct but complete exposition of this Sacrament.

 

GOOD FRIDAY


The Church is mourning the Savior's death.
The functions of this day are repassed with sadness: there are no bells, the bare altar, the empty and open Tabernacle: everything breathes sadness and desolation.
The office of dawn covers four parts:
1 Two lessons and the Passion, according to St. John:
2 Solemn prayers or exhortations:
4 The Mass of the Pre-sanctified.
The worship of the cross is a ceremony dating from the fourth century. On this day the true Cross was presented to the faithful so that they might worship and kiss it.
In the seventh century, churches that were not fortunate enough to possess a part of the true Cross to reproduce the ceremonies of Jerusalem took advantage of any Cross.
The Mass called the Pre-sanctified, is not exactly a Mass because there is no consecration, and therefore: sacrifice.
They gave it this name because it repeats some ceremonies of the Mass, and ends by the Communion of the celebrant, of the consecrated Host the day before. The term pre-sanctified means: gifts previously sanctified.
In many places there is excellent practice, and it deserves to be spread in every church, to make a solemn preached Way of the Cross in the evening, which ends at the time the Savior expired. Another uplifting practice is to make a kind of stage before the twelfth season, which depicts the living picture of Jesus' death.
Another ceremony of heartfelt expression is the procession of the meeting, or meeting of Jesus and Mary in the painful way, as it represents the fourth station of the Via Sacra.
Elsewhere the three are done in agony, alternating meditations or preaching, on the Savior's 7 words, with songs and prayers.
To this end, we may ask in the "Apostolate of Prayer" the small brochure of Fr. Machado Rocchi, SJ entitled: Devotion of the Three Hours of Agony, or another book of this kind.
Another pious and touching use is the procession of the dead Good Jesus, made at night.
The same stage and the same living picture are taken, which is veiled, while the preacher resumes the narration of passion since the death of Jesus: when the cross comes down, the living picture is discovered, and the preacher goes on to describe and explaining the descent of the cross into the arms of Mary Most Holy and then into the bier, and then the solemn procession to the funeral begins, with lighted candles.
Following the procession, there is one last exhortation to confession and Easter communion, the faithful going to kiss the feet of the dead Jesus while the hymn of passion can be sung. "

30th INSTRUCTION
The worship of the cross
Today's ceremony, in its touching simplicity, is one of profound symbolism that must be understood.
Before we bow down to the image of the Crucified Jesus and kiss his holy feet, we must understand what worship is.
To worship is to render to someone the supreme worship, reserved to God, recognizing him as our Creator and Master. We can only worship God. We worship Jesus Christ by worshiping him, which the Church calls latria (worship) because he is true God, as he is true man, uniting divine nature and human nature in one person: the person of the Incarnate Word.
Worship, like every act of worship, is absolute when it addresses the very Son of God, and relative when it addresses the representation of the Savior.
Jesus Christ is to be worshiped with a latria worship, absolute worship, and they must be worshiped, with a relative latria worship, in their image and the cross on which He died, because He was watered by His blood.
To this service of relative worship, we will add the service of our love, expressed by the kiss, which we place upon their feet.
Let's talk for a moment about this act of kissing the feet of Jesus Christ, examining:
I - Its significance.
II - Its application.

I - YOUR MEANING
The kiss is the manifestation of a burning love.
Parents kiss their little children, and their children their parents, to publicly manifest their reverence and love.
Going through the Gospel we noticed that only 4 people had the happiness of kissing Jesus: what a difference in the meaning of the kisses of these three people!
The first were the Immaculate Virgin and St. Joseph.
How tenderly they adored the baby Jesus in the crib, and imprinted on his sacred forehead the long, warm kisses of his tenderness!
They were radiant kisses of love and purity.
Oh they could approach the infinite purity of their Jesus: they: Mary and Joseph: the first, preserved from the stain of original sin; the second, purified from this stain.
Hearts of angels, they had the right to lay upon the forehead, upon the little hands, and upon the feet of the child God the kiss of virgin purity.
Another creature was fortunate enough to draw her lips to the feet of the lovely Master: Magdalene is the sinner, but the repentant sinner, who sought in the divine purity of Jesus to purify her past mistakes.
Magdalene first watered the feet of Jesus, wiped them with her long hair, and then kissed them with effusion: It was the kiss of repentance.
Repentance that washes, purifies, rehabilitates.
Happy Magdalene!
A fourth creature approached, one day of Jesus,
and saluting him, kissed him on the forehead. And coming quickly to Jesus, he said to him, Hail, Master, and he gave him a kiss (Mark 2 5-49).
This clumsy, clumsy man with troubled eyes is known all over the world, and his name is the symbol of cowardice, of lowliness: his name is Judas!
Judas the traitor, the renegade, the devil, as the Savior himself called him: Unus ex vob is diabolus est. (John VI. 70).
It was the kiss of betrayal.
Unfortunate Judas, predecessor of all traitors, renegades, those who sell their souls for miserable money, or a passing pleasure.

II - YOUR APPLICATION
Here are the three kisses Jesus received: the kiss of purity:
the kiss of repentance: the kiss of betrayal.
The history of the world is perpetuated and renewed without ceasing.
Jesus, the sublime and tender Jesus, is always in front of us, receiving from these creatures one of these kisses.
In this world there are pure souls, thirsty for love, who come to Jesus and imitate Mary Most Holy and St. Joseph, kiss her forehead, hands and feet, with the expression of love that burns in their hearts. , and with the desire to repair the blasphemies, insults, and hatred he receives from the ungrateful. It is the category of good Catholics, of souls who practice their religion, and live more for God than for the world. Happy are those who belong to this first category, and can approach the crucifix and say to him with the conviction with which Peter said to him: You know! Lord, I love you!

* * *

The second kiss was that of Magdalene, the convert. It was a kiss of sincere regret, wrapped in tears of love. Falling is always sad. Getting up is noble! The uplifting of the sinner pleases God to the point that Jesus Christ asserts that there is more joy in heaven for the conversion of a sinner than for the fervor of ninety-nine righteous men who need no mercy.
The reason is simple. God is the father of mercy and his heart is saddened when he sees a man precipitated in evil: but such a mother, since repentance springs from this wounded soul, he forgives, forgets the past and seems only to feel the joy of conversion. . Happy are those who know how to weep at the feet of Jesus, and make reparation for the faults of the past.

* * *

The third kiss is that of betrayal. This kiss seems to focus all that the world's most muddy and disgusting things have on. If Mary's virginal kiss was like the quintessence of virtues and the concentrated aroma of purity, Judas's is like the quintessence of vice, evil, lowness.
It's a traitorous kiss! This kiss is reproduced by the lips of the obstinate sinners, the bastards, who live deep in the mire and feel neither the desire to get up, nor even make an effort to leave the work of Judas. Unfortunate sinners, whom Jesus still loves, as he continues to love the traitor, but are no longer moved by the invitations of God's love.

III - CONCLUSION
Let us all, therefore, kiss the feet of Jesus!
In this regard there will be the three kinds of bones, which Jesus will feel upon your feet and which your heart will perfectly distinguish. The kiss of pure souls: this will be one, balm to your heart. The kiss of repentant sinners: This will be a smile to your agonized soul. The kiss of the poor and unhappy indifferent and sinners with no desire to get out of their deadly lethargy, oh! this would be a kiss from Judas. But that I say, oh my God. Judas?!
There was one in Palestine. In Brazil, this breed does not exist!
The Brazilian is Catholic! He loves your religion. Sometimes he does not practice it perfectly, out of ignorance, out of habit, rarely out of wickedness. Oh Jesus! May all the lips that will lay their kiss on your lovely feet today, whether pure or repentant, comfort you, and write as S. Peter: You know, Lord, that I love You!
Far from us the kiss of betrayal! Ours will be of repentance, which will deserve the answer you gave to Magdalene: Much will be forgiven you, because you loved it so much!

31st INSTRUCTION
SERMON OF THE MEETING
It was Friday morning.
Jesus had been delivered into the hands of his enemies, and Mary, though absent bodily, was watching in spirit all the horrors of this day.
Poor mother! He heard the crackling of the scourges. He saw Jesus tied to the pillar, and those around him, red from the blood of his son. He heard the muffled groans of his Jesus, and in the midst of. so horrendous torment, he heard the voice of God condemning his own Son to death for the salvation of the world, and condemning the Mother to live, to apply the merits of the lovely Victim.
She saw, through her tears and love, the divinely majestic countenance of her Jesus, but in reality she looked, in the Prophet's expression, a worm of the earth. (Ps. XXI. 7).
She saw and heard it all, poor Mother, but it is not enough, she has to see and hear even more horrendous things in the mystery of the meeting, which we will now meditate on.
Let's look briefly:
I - The fact of the painful encounter.
II - The peculiarities of this fact.

I - THE FACT OF THE MEETING
Most Holy Mary had watched in person several scenes of the Passion, but the accompanying Holy Women objected to her remaining there, exposed to the sarcasm of the soldieress, and feared fainting in the midst of such pain, as they had never seen before. I haven't even heard. They led Mary to the home of a relative, where on her knees, and with her arms outstretched, the sorrowful Mother followed, step by step, the painful tragedy unfolding in the streets and palaces of the Jewish chiefs. John was in charge of bringing her news from moment to moment.
After the condemnation of Jesus, the disciple came to communicate to the desolate Mother the sad news:
Jesus will be crucified. A sword pierces the soul of the Holy Virgin: she rises, heroic and calm, radiant with a divine light, and says that she intends to go out with John and Magdalene, to meet her Jesus, to go up with him Calvary, to receive her there. your last breath Poor desolate mother!
Will she have the strength to witness such a scene without dying of pain?
All the streets and lanes are crowded with people heading for the dreary mountain. In the corner of the streets, heralds blow trumpets and proclaim the sentence before the crowded people. The sorrowful Mother wraps herself in her long veil and takes her place, silent and calm, in the midst of this delirious multitude. She neither hesitates nor shakes. The tears run from his eyes, like the waters of the fountain, but they are tears of blood.

* * *

The procession appears. The centurion on horseback opens the bleak march and leads the way. The bugle echoes.
Women peer through the window bars. Mary sees everything: the two thieves, the cross, yet she perceives one thing: her beloved Jesus. this Jesus approaches: the inner peace of the Mother grows deeper, for wherever God walks, peace precedes him. Your anguish is inexpressible!
God only knows the number of gladians that pierces your soul.
Mary looks up to see her Jesus. Behold, he is coming: only a few steps separate the Son and the Mother, the Redeemer and the co-Redeemer. Jesus stops. Not see, but feel the closeness of your dear Mother. Raising the hand that is free, wipes the blood from your eyes Is it to see your Mother?
It's before so she can see it. so she can read in his bloody look. the extent of his love for her and for men. Maria wants to come closer: the soldiers brutally repel her.
What a torment! and yet she is your mother! Repelled, the sorrowful Mother hesitates for a moment, and stares at Jesus while Jesus looks at his Mother. Oh! Torrent of love! and overflow of pain! Is Jesus less powerful than this painful Mother?
Behold, he who bends under the weight of his cross falls to the ground.
Maria sees everything! The infinite God of heaven and earth lies there in the dust of the way. The executioners approach, and such butchers, who surround the animal which they have just slaughtered, strike it with their foot, and utter horrible blasphemies against it, brutally lift it. She sees. Listen, feel all the pain, all the humiliation, but also all the tenderness of your Jesus, but it can do nothing for you, and soothe your pain: exchange only one look but what a look!
Look of blood and love, where the most atrocious suffering and the most heroic resignation are reflected.
My son, Mary moans, may I take your cross!
My Mother, Jesus answers, this cross is yours as well as mine! Follow me! It is more painful for a mother to see her child suffer than to suffer herself! Jesus' sufferings are reflected in Mary's heart, while Mary's pains aggravate her son's suffering. The Virgin does not die of pain, because a divine force sustains her to prolong her martyrdom. Divine omnipotence holds tightly to the pierced heart of the Queen of Martyrs, so that she may share the fate of the divine son to the end. She follows, for her Jesus, in peace above the intelligence of man and after him, goes to Calvary.

II - MEETING SPECIALTIES
The painful encounter of Jesus and Mary does not simply form a stage of the Passion. but it has its own special meaning. that made him choose for the Church as one of the seven sorrows of the mother of Jesus. Let us point out five of these features:
1 Long-Expected Pain:
2 The mutual injury:
3 The horrendous sacrilege:
4 The personal presence:
5 The desecration of the blood.

* * *

1- There is special suffering in the arrival of an expected misfortune. One imagines everything beforehand: what one will think, what one will say, what one will do, none of the details of the painful drama are forgotten, and everything is there before us, as in a movie. But, cruel whim of evil! he arrives and none of the rules outlined by our prediction are observed. The pain comes, but it did not follow the path, the time, nor the place: it bears no resemblance to the romance woven by our imagination. It makes us off-limits and completely misleads us, simple mortals, things are always less terrible in reality than they seem in anticipation. As for the Holy Virgin, reality has exceeded all expectations. Reality brought you, lasted everything you had anticipated. But with many more pains, which she could not discern, despite the lucidity of her spirit. His pains were already etched in his mind long before they came true. but when they arrived they penetrated his soul, crushed his heart with an acuity so different from prediction. How much wakefulness is different from sleep, or the life of death.

* * *

2 - A second aggravation was the increased pain that his own martyrdom brought to Jesus.
The preceding pain had Jesus himself as executor, but now. it is the Virgin herself who increases that of her Son, with all the weight of her own anguish. Which was the most painful of these two torments? It is more painful for a mother to see her child suffer than to suffer herself, and even more painful to be the cause of her child's sufferings. Each outrage directed at Jesus, each blow of the scourges, which tore at His holy flesh, was an unspeakable torment for Mary. She was filled with horror at the thought of the sacrilegious cruelty of the Jewish chiefs, the judges, the soldiers, the executioners, and the people, and behold, the loving Mother herself is somehow included in the number of the executioners of Jesus. . This thought doubled the weight of his torments.
The sight of Mary's pained countenance was more cruel to Jesus than the torment of the scourging. To meet the gaze of his Mother, where all his aches and pains were reflected, was for Jesus a gladius, and this gladius, after piercing his soul, would pierce the heart of the painful Virgin with all the violence of love. , who united the Mother to the Divine Son.
No saint ever had to submit to a divine will like this, which manifested itself to the Holy Virgin.
No saint has ever shown such submission to the divine will. It rises to Calvary. calm and brave, to help kill your Jesus of Bethlehem there.

* * *

3 - New torment crushed the Virgin's Heart, seeing her Son in sacrilegious hands, without bowels.
Ohonly she had the right to touch with her virgin hands the immaculate and lovely body of her Jesus, and she finds herself estranged from him while miserable sinners mistreat him. Mary longed to wipe with her veil the blood from the face of Jesus, gently pushing the crown of thorns up to lift the cross over her shoulders, and experimenting if her torn heart would not give her enough strength to carry the gallows instead of her. Jesus. She saw how much Jesus needed her care, but the tormentors refused to acknowledge her rights as a Mother.
In Bethlehem, Egypt, in Nazareth, his supreme happiness had been to carry Jesus in his arms, to clasp him. And now, this dear Jesus is in the hideous hands of tormentors, who beat him on the head, drag him down the streets, bruising and trampling his bloody flesh. These sacrileges crush the Heart of Mary, and she would have died a thousand times if a gallows from above had not supported her. The torments that other men encounter in death, Mary found them in life, but she must live to show the world that love is stronger than death!
4 Let us briefly represent what the streets of Jerusalem should be on this occasion. Thousands of barbaric faces, of men driven by hatred, drink, and the spirit of flattery, formed in the greatest disorder the lurid precept of Jesus. Wild beasts of the desert would have been less terrible than this delirious population. In this crowd were women, perhaps children, who thirsted for the blood of this righteous man, shouting, roaring in dementia, in delirium.
Their voices sounded like howls of hell: it was a great shambles, interspersed with a rage, blasphemy, passions, despair, vengeance or rather, it seemed the heady excitement of the scent of blood that excites in man. as in beasts, a kind of homicide madness. And Mary Most Holy was a witness to all this. Surrounded on all sides, she is as carried here and there by the human wave, such a wreck wrecked on the stormy waters of the storm she is separated from her Jesus, and seems to be lost in the midst of the delirious population.

* * *

5 - Let us mark one more torment of his maternal heart: the desecration of the blood of Jesus.
By repressing the sentiments of nature that impelled her to flee from this environment of hatred and cruelty, the Holy Virgin opens a path through these horrors. She walks the streets, following in the footsteps of Jesus, but what new torment is presented to her eyes ?!
She sees the path taken, stained by the blood of Jesus, and sees her own moist steps of this same blood. No one suspected the heavenly mystery, which the angels contemplated silently. It was necessary for Mary Most Holy to march on this blood, which she adored.
This blood that stained the stones of the road was hypostatically united with God: deserving, as such, the fullness of divine worship. Mary adored him with every step. There was not a stone, dyed this dark red color upon which no multitude of angels leaned, to worship it.
The world saw nothing but the desolate Mother saw everything and should continue to live in such an abyss of pain! and to be mingled with these horrible desecrations of the blood of his Jesus, which was also the blood of his Heart.

III - CONCLUSION
From the painful scenes we have just contemplated, let us take a practical application to our lives.
Most Holy Mary went to meet Jesus, and we have already seen in what state she found him.
The end of our life is the meeting with Jesus. Each day, in every action, we must meet Jesus, as we should meet him at the end of our mortal career. Blessed Mary is a warning and an example that tells us that in order to find the glorious Jesus, we must first find him suffering: to share the consolations of his triumph, we must first share the weight and ignominy of his cross. Per crucem ad lucem. When we are in distress, Jesus himself comes to march with us, as he did with his disciples on the way to Emmaus. Ipse Jesus approve pinquans ibat cum illis. (Luke XXIV. 13).
It is the privilege of affliction. The affliction of men has an appeal to the Heart of Jesus, which it cannot resist. Oh how souls lose a treasure when they tell their feathers to men, begging them for some consolation! The only true comforter is Jesus Christ.
Reading the lives of the saints, we marvel at their intimate union with God, and we do not even suspect that by our afflictions we would have been able to match them, and perhaps even overcome them if we had enjoyed the meeting of Jesus, and walked with him. Let us look for him, and let us recognize him, carrying the cross, for he only presents himself with the cross on his shoulders. Carrying the cross is a law, a law of the kingdom of heaven.
What will be our cross today?
We do not know it, but it matters little: whatever it may be, since it is Jesus who presents it to us, this cross is holy and sanctifying. What is certain is that to find Jesus is to find the cross. Some have only one cross to carry in a lifetime. Such a cross, by continuity, becomes the most painful, for as a result of the inconsistency of our nature we have a horror of continuous uniformity. Let us also point out two qualities of this painful encounter, which form as the hallmark of this scene:
1 - Jesus and Mary follow one and the same way. This way was from heaven but through Calvary.
2 . No one looks at the sky unless he looks at Calvary.

 

Preach Sacred


The SACRAWAY is one of the devotions that people understand best and most impress upon them.
The Passion sums up all the gospel teachings:
they are embodied there in the painful scenes that everyone perceives and can apply to themselves. The metaphysical considerations.
reasoning is powerless to teach the people resignation, dedication, forgiveness of offenses, love of sacrifice, but put the scenes of the Passion before their eyes, and they understand everything. Words instruct: examples stimulate. Now society today sins more for the weakness of conviction than for ignorance of the truth.
Jesus Christ was a worker, he was poor, he was persecuted, slandered, he was mistreated, he never did any harm, and did good to all. how to complain about such a thing?
One has to submit or look away. But it should be noted that a simple reading of the Passion is not enough to move the heart and stimulate the will, it is necessary to give running and movement to these scenes, and this is done by preaching. Preaching the Way of the Cross seems, at first glance, a difficult thing, however, is easy! Who is not able to explain, comment on the subject represented by the 14 Stations of the Cross, and make a short application of the moral part of each station?
Three to five minutes in front of each station, with the singing of a stanza of the hymn itself, is enough to make a moving instruction that the faithful understand as much as the teaching is given to them simultaneously by ear and eye.
These comments can be varied at will based on one of the numerous aspects of the Savior's Passion. For example:
The sufferings of Jesus and our sufferings. Jesus' love for us, and our love for him. Mary's pains and our sins. Jesus immolated on the cross and on the altar.
Jesus loving in the Passion and the Eucharist. The resignation of Jesus and our revolts. Jesus carrying the cross, and us carrying ours.

PROCEDURE
One can proceed as follows: Three acolytes travel through the various seasons: one carrying the cross (the image facing the people) and the two, each carrying a candlestick with a lighted candle. After the preparatory prayer, the Priest rises to the pulpit while the Choir sings:
Dying crucified
Your Jesus is condemned
For your crimes, sinner.
Facing the first season, the preacher says:
First Station: Jesus is condemned to death. Bending his knee, he continues: We adore you, and we bless you. The people answer: Because by your cross you have redeemed the world. Finishing the explanation, the priest recites a Hail Mary, to which the people respond with the Holy Mary: then the priest says the invocation: My Jesus, mercy, repeating it to the people. Everyone heads for the second station, singing:
With the cross is born,
And of the crumbly weight,
He will die for your love, etc.

INDULGENCES
On October 21, 1931, S. St. Pius XI revoked all indulgences previously granted to the exercise of the Way of the Cross, because such indulgences were uncertain, since the authentic documents, which had been kept in the Holy Sepulcher, had disappeared with the same fire in the time of Pope S. Pius V (1570). Such uncertain indulgences were replaced by the new ones, rightly indicated in the decree. Are the following:
1 - . Plenary indulgence, toties quoties, each time the whole Way of the Cross is done.
2 - Another Plenary indulgence, having communed on the same day.
3 - Indulgence of 10 years and 10 quarantines, for each season, if, for reasonable reason, the Via Sacra is interrupted.

CONDITIONS
The conditions for earning indulgences are:
1 - Canonical Erection of the Cross:
2 - State of grace, if the indulgences are personal. It is likely that they can be won in sin if they are for souls.
3 - Go through the 14 stations, passing materially from one to another.
4 - Meditate some episode of the Passion, even strange to the season.

32nd INSTRUCTION
The Seven Words on the Cross
The bloody drama was almost over: Jesus hung from the top of the cross, was dying, shedding all his blood and suffering all the pain. Beside her stood the Virgin of Sorrows, heroic and sublime in her martyrdom:
Tender and loving in her Co-redeeming craft. On the opposite side, St. John, annihilated in his heart, his gaze fixed on his good Master's countenance: Mary Magdalene, absorbed in her desolation, oblivious to everything around her, kissed her Savior's feet, and mingled. his tears to the blood that flowed from the wounds of the Crucified. Let us stand for a moment at the foot of this same Cross: Let us behold the One whose gaze is about to fade, but whose Heart casts flames of love and mercy. Let us take these words from the Eternal Father to the multitude at the time of the baptism of penance of Jesus in the Jordan: this is my beloved Son, in whom I have put all my compliments. Listen to Him (Matthew XVII. 5).
Let's hear it! Before dying, Jesus must also say:
pronouncing these last seven words, which are like his Testament, and which refer:
I - Three words to his Father;
II - One to his Mother and St. John:
III - One to the good thief;
IV - Two to the world.

I - WORDS TO YOUR FATHER
My Father. Forgive them because they do not know what they are doing.
My God, why have you forsaken me?
My Father, in your hands I commit my spirit.
From the top of the cross Jesus looked sadly upon the multitude, which insulted him. He listened to the doctors' taunts, the laughter of the populace, the jokes of the soldiers, and shut up.
The two thieves, crucified beside him. they twisted in despair, horribly tormented: the silence and resignation of Jesus made them even more irritated. If you are the Christ. they said to him in anger, save yourself and us with you!
In the midst of this horror, Jesus lets out this cry of supreme mercy from his broken chest: My Father, forgive them that they do not know what they are doing!
Oh A marvelous contrast, says St. Leo, between the barbarity of men and the mercy of God!
Everyone breathes hatred against Jesus, and Jesus is all love for men. The people put no limit to their wrath.
Jesus does not put their charity on them. The first words of the people to Jesus were insults: the first words. which Jesus crucified lets hear, are words of mercy. People want Jesus to die quickly: Jesus dying asks them for the true life. Forget it. St. Augustine says that it is at the hands of the people who suffer the torment: he only remembers that he suffers for the salvation of the people.
This is how the divine Master teaches us to forgive our enemies. if we also want to be forgiven.
The 2nd Word is: Eli, Eli, lamma sabactani: My God, my God, why have you forsaken me?
The voice of the dying divine was so weak that the tormentors did not understand the meaning of their prayer.
- Listen. they said, is calling by the Prophet Elijah.
The sun was gone. Darkness invaded the earth as Jesus shouted this cry of desolation and awe to show us how far his sufferings extended. To their physical pains is added the weight of our sins, which separate us from God. This is why Jesus, the representative of sinners, feels as separate from his Father. Jesus Christ speaks as Head of his mystical Body, indicating the root cause of his affliction. Many of its members will not enjoy his death, will be separated from the trunk and forever abandoned. Why have you forsaken me, O my God, in my limbs: men?
Why is my blood not applied to them effectively?
How great is the value of a soul before God!
Let us not lose, through our fault, the fruits of Redemption.
The 3rd Word is: - My Father, in your hand I commit my spirit.
The face of the divine Victim had become more livid.
The blood always ran drop by drop along the wood:
the veins were almost exhausted. Her heart was beating weakly, her eyelids narrowed and her glassy eyes closed.
The lips came closer and closed convulsively, as if to hold back the last breath. Suddenly, this semi-corpse is revived, eyes turn to the sky, and with a loud and loud voice, recognizing a dying God, the Son of God exclaims: My Father, into your hands I commit mine. spirit. Then, dropping your head on your chest, exhales!
The darkness, which had spread over the earth since the sixth hour, is thickened: the veil of the temple is torn, the cliffs are split, the tombs are opened, and several people are raised.
In fact, this man was the Son of God!
The Good Shepherd had given his life for his sheep, and had given the supreme proof of love for those he loves, dying to them. This supreme cry of confidence, with which Jesus gave himself wholly into the hands of his Father, indicates the sublime flight of Jesus' great soul to heaven. May we deserve our generosity to die one day with the same feelings of filial trust toward our heavenly Father.

II - WORDS TO YOUR MOTHER AND JOHN
The multitude leaving Calvary allowed the holy women to approach the Crucified. Mary Sma, the sorrowful Mother, was at her post of honor and co-redeemer, beside her Jesus, while Mary Magdalene, kneeling at the foot of the Cross, mixed her tears with the redeeming blood. Jesus saw his Mother and recognized in his voice all the tenderness of his Heart.
- My dear son! exclaims poor Mother.
- Woman, replies the divine Crucified, O blessed woman among all women, you who are full of grace and share all my pains, is the hour of separation: I promised not to leave my children in orphanhood, you will be the Mother of them all. represented here on earth in the person of John: Woman, behold your son. Then, turning his eyes to John, he completes his words: Here is your Mother. To express how much these words of the dying Son penetrate deeply into the Heart of the Mother is impossible. Who pronounces them is omnipotent. These words must therefore be of wonderful effect, especially in the Heart of the Blessed Mother. It must make a deep love for us enter into the core of the Mother Heart that gives us. that we become your true children. Just as the Virgin's motherhood has no example on earth, so the rule of her love for us can only be found in God Himself. To show that Mary is well our Mother, Jesus calls her "woman," that is, the Blessed Woman, the woman who crushes the serpent, the woman who must be the spiritual Mother of all men.
Jesus gave it all. everything even your own Mother, and you are even stripped of the consolation of calling her: my Mother, so that she may be entirely the Mother of men.

III - WORDS TO GOOD THIEF
Beside Jesus, two thieves were crucified. The one on the left continued to weave the last agony with outrage and blasphemy against the Savior. The one on the right, giving in to the emotion inspired by the calm and resignation of Jesus, answered his companion:
Do you not have any fear of God, who, even in the pains of torment, persecute the crucified righteous with thy hatred? In fact, we only suffered the penalty due to our crimes, but it did no harm. Then, turning to Jesus, he says with humble confidence:
"Lord, remember me when you have come into your kingdom!"
It is the first confession made to God Himself: the answer will be an acquittal of all the crimes committed in the past: - Actually, I tell you, today you will be with me in paradise.
This man, says St. Leo, who dies on a cross, is the first prophet, the first evangelist, the first martyr, the first confessor of Jesus Christ. And so great was their faith that it merited this admirable answer. The converted thief does not ask Jesus for a place in heaven, but only to remember him. It is as if to say: I know you are good but I am unworthy.

IV - TWO WORDS TO THE WORLD
I am thirsty!
Everything is finished.
Death is coming: it must be painful, not only because of the extreme sensitivity of the delicate organism of the Son of God, but also because his Father, seeing in him but the personification of sin, treated him with extreme rigor, and spared none of the bitterness of the chalice.
His mouth was dry and his chest devoured by a burning thirst. It was the most atrocious torment of the crucified.
Jesus could undoubtedly, through the energy of his divine will, fulfill this feeling of intense pain, but the lament that he dropped from the Heart reveals a great mystery, while fulfilling the word of the Prophets. I'm thirsty - "Sitio!" he said in a weak, pleading voice. I thirst for love of these men, thirst for finishing the redemptive work begun 33 years ago. At the foot of the cross was a vase full of vinegar. One of the tormentors, hearing Jesus' mourning, makes a sponge, soaks it in vinegar, and puts it at the end of it and a hyssop stick, draws it close to the Savior's dry, livid lips. Jesus tilts his head, and aspires for the bitter drink. How many times, O Jesus, have I given you to drink the vinegar of my lukewarm life and my indifferent prayer!

* * *

Everything is finished!
Jesus, having taken a few drops of vinegar, exclaimed: Everything is finished!
The bloody work of soul redemption is finished. The oracles of the Prophets are fulfilled. The figures of the old Covenant, realized! The will of the Eternal Father, executed. The rigors of divine justice are exhausted. The price of our ransom is paid! O Jesus, indeed, tasted all the bitterness of the cup of the curse, filled with the wrath of God and the wickedness of men. You could not witness to us more charity, nor could we witness to you greater ingratitude, nor more hatred! Everything is finished. There is nothing left for the world but to recognize this great miracle of divine love and exclaim, with the Apostle: "The love of Christ constrains us; considering that if one died for all, then all died. Christ died for all that who live no longer for themselves but for him who died and rose for them (II Corint. v. 14,15).

V - CONCLUSION
Such is the divine Testament of the Savior of the world. We collect it with love and meditate it as often as possible. The last words of a dying man are sacred: the last words of love are love: those of Jesus Christ are words of divine love. Let us apply these words to our lives.
1 My Father, forgive them, for they do not know what they are doing: It is mercy instead of revenge: Let us learn to forgive our enemies.
2 Verily, I say unto you, today shalt thou be with me in paradise: It is the forgiveness of sins, which we may receive, by humbly confessing them to the Priest.
3 Woman, here is your son Here is your Mother. It is the lesson of love, which we owe to the Blessed Mary and of the cult of filial tenderness, which we are to tax on her.
4 My God, my God, why have you forsaken me?
It is the lesson of trust with which we must turn to God in all our afflictions.
5 I am thirsty! It is the cry of the zeal of souls. Save the souls. We win souls to God! Let us be Apostles!
6 Everything is finished: It is the lesson of a good life and a holy death. Let us accomplish God's designs upon us. Let us be faithful to our vocation, let us finish the career that God has marked us.
7 My Father, into your hands I commit my spirit.
It is the last cry of trust of the dying soul. We receive our soul from God: we will give it to God at the time of death, so that we may receive the reward of our virtues or the punishment of our crimes.

33rd INSTRUCTION
The Descent of the Cross
Jesus had exhaled the last breath.
The gloomy shroud of the night stretched across the earth to cover up the greatest crime. Mary was always at the foot of the Cross: she understood the full extent of the tremendous mystery of the death of a God for the salvation of the world.
Jesus had died, but his desolate Mother had remained to continue in her Heart, the Passion of her Son, who could no longer suffer. Let us meditate on this painful episode of the Dismayed Virgin, and seek our faithfulness to share her sorrows. Let's see:
I - The preparations for the descent of the Cross:
II - Jesus in the arms of his Mother.

I - THE PAINFUL PREPARATIONS
A profound loneliness reigned over Calvary. At the foot of the Cross, where the Redeemer's bloodied and mutilated body hung, were St. John and the holy women, one on their knees and one on their feet. The oppressed hearts drowned out their wails, fearing to increase common pain and disturb the sorrowful Mother, whose lips were still glued to the bloody tree. After the horrible scenes of execution, after the barbaric shouts of the people, the last words of the divine Crucified, the tumultuous flight of the multitude, "horrified by the wonders that had just taken place, the desolate hearts of Mary and the holy women savored. the bitter pleasure of crying alone.
imperative need of great afflictions. The two evildoers crucified beside Jesus still agonized. Crucifixion is a slow death, horrendous by the various torments that follow it. Among these is the breaking of the legs of the supplicated, either as an expression of fierce cruelty or to hasten the term of torment. Two executioners quietly approached, and armed with an iron bar, they struck a heavy blow to the knees of the supplicated. breaking their legs. It was horrible for the bitter Mother to hear the dull crackle of crushed bones and the screams of agony of the two unfortunates. But who will say what she felt when she saw the two tormentors approach the body of her Jesus.
There was nothing more sacred in this world, for though dead, this body was united with divinity and was entitled to divine worship. To touch him without respect was a horrible sacrilege, but to break his limbs, to break his bones was too horrible a desecration, so that Mary's soul would not feel as faint with wonder. The painful mother does not speak. no tears from his blood-filled eyes of the Heart, but the silence of his prayer penetrates the heights of heaven. The tormentors, ascertaining the death of the crucified, renounced their purpose. It was necessary that the Scriptures be fulfilled, you will not break any bones: the non cornminuetis ex eo. (Joan. XIX. 36).
Mary's prayer fulfilled the prophecy, but it will not ward off sacrilege, nor spare her to give her motherly heart.
One of the soldiers approached the Cross and dug his spear into the side of the divine crucified, piercing his chest and heart, and immediately, the Gospel says, blood and water came out. It would be in vain for us to try to raise ourselves to a just appreciation of the horror with which this last outrage filled the Heart of the Virgin Martyr!

* * *

Absorbed in her grief, Maria had not noticed the approach of a small group of men, who walked quietly, with ladders, ropes, and all the necessary services for burial. Seeing them, Mary is frightened, fearing, more a new outrage to her Jesus than a new pain to her Heart. It was Joseph of Arimathea and Nicodemus, accompanied by servants, all disciples of Jesus. Joseph, as Senator, had come to Pilate to ask him for the body of Jesus.
Then, armed with a shroud to bury him, he asked Nicodemus to accompany him to Calvary. Nicodemus carried with him a hundred pounds of myrrh and aloes for the embalming of the dear Master's body. Addressing the Holy Virgin, always in his post of honor and martyrdom, Joseph asked her permission to disentangle the body of his Son. Mary granted the requested license and offered to help in the last honors to render to her Jesus. Prepared for this last blow of pain that had to pierce her Mother Heart.

II - JESUS ​​IN THE ARMS OF MARY
Penetrated with a tender devotion to the painful Mother. They immediately made preparations and set the ladder against the Cross. First Joseph went up: Nicodemus followed him, Mary, John, and the holy women were just below them.
It seemed that a gentle balm radiating from the lovely body enveloped them, calming their sadness, and concentrating all their mute thoughts and deep worship of this sacred body. With a gentle hand, bold and trembling at the same time, as if his natural shyness had turned into a supernatural veneration, Joseph removed the crown of thorns from his head, untangled it from his hair, and handed it to Mary. and he had his arms outstretched to receive her, to hold her to his heart, and to kiss her with all the transports of his motherly tenderness.
Each thorn, red with blood, seemed to have life and speak to Mary. With unspeakable care, so as not to hurt Jesus' hands, Joseph plucked the nails from his hands and feet and passed them silently into Mary's hands. The sorrowful Mother bent over these mute relics, still wet with precious blood, kissing them one after another, and clutching them to her Heart, as if to hide them. Behold, the loose body of the Cross slowly descends, supported by the arms of Joseph and Nicodemus.
The sorrowful Mother bends to her knees and reaches out to receive this sacred burden one last time.
John holds the head of Jesus: Magdalene holds the Feet: these sacred feet, which she had gained by her repentance. The body of Jesus comes down and he is in the arms of his Mother. He is no longer the beautiful boy of the crib. It is the martyr, radiant of the divine beauty of his wounds of love. All around John and Magdalene, Joseph, Nicodemus, and the godly women, fall to their knees, their foreheads to the ground, and worship the divine body in silent desolation.
Mary, with the most delicate tenderness, I put her to the livid forehead of her dear Jesus, closes her eyes, straightens her long hair, kisses and closes each wound, each wound, with the mixture of myrrh and aloe. , which Magdalene presents to you. Finally, overpowering her Heart, without listening to the claims of her tenderness, she covers her head with the veil, while burning tears fall from her eyes numb with pain. They all cry like they are in a sadness that nothing can soften. Maria cries, calm, resigned! The holy women cry. The two old nobles cry. And all these tears merge with those of the poor Mother.
John weeps with his head bowed and his hands clasped over his dear Master's body. Blessed Mary, moved by the pain of St. John, forgetting herself, lays her hand, bloody on the raised hands of the disciple and tells him, according to the recommendation of his dying Jesus:
- My son! And John, raising his eyes, mutters between sobs, "My Mother! Oh, yes, you will always be my dear Mother, as you were of Jesus!" And the tears always run, but sweet and soothing!
The thought that orphaned hearts were left with such a Mother transfigured their desolation and pointed a ray of hope.

III - CONCLUSION
From the painful scene, which presents us with the descent of the Cross and the deposition of the sacred body in the arms of the painful Virgin, we gather one of the numerous lessons. Most Holy Mary presents us here, in particular, as a model of devotion to the Blessed Sacrament. Let us remember that daily Jesus is mystically immolated in the holy sacrifice of the Mass, which is the continuation and renewal of the Sacrifice of Calvary.
There as there Maria Sma. She continues her services as Mother and Co-Redeemer, near the mute and lovely body of Jesus. With what veneration did the Holy Virgin bow down to receive the body of her Jesus. It was less a mother's attitude to her child than a creature in the face of her Creator. It was with divine worship that she received this body. She held him in her arms until all the assistants had worshiped him in turn. Sacred Jesus is the living Jesus, in body and soul, divinity and humanity. Lovely as the inanimate body of Jesus was, because of his indissoluble union with the Person of the Eternal Word, Smo. Sacrament demands from us deeper, even humbler, more loving worship. We do not have the rights of a Mother. We do not render services to Jesus, like Joseph of Arimateia! We are the debtors, for Jesus comes down from heaven to meet us. With such veneration we should approach Jesus, worship him in the arms of Mary, and receive him from his motherly hands. Mary and the Eucharist is the continuation of the Virgin of Sorrows with Jesus immolated in her arms.
Let us remember the parallel of these two scenes, to enliven our faith and to stimulate our love towards Jesus and Mary.

34th INSTRUCTION
SALVADOR'S FUNERALS
It is the last picture of the sad scenes that Holy Week presents to us. It is the final picture, poignant, by the pain of Mary Sma., Heartfelt by Mother's last farewell to the worshiped Son. Sitting at the foot of the Cross, Mary keeps her head covered with her dear Jesus on her knees. His eyes could not deviate from this treasure, and yet the time had come to make this last sacrifice. The darkness of night fell, fast and silent, enveloping Calvary and the rare people present. It was time, therefore, to go to the grave, which had generously yielded Joseph of Arimathea, to be deposited with the lovely body of the great Victim.
Let's look at this last table, highlighting in it:
I - The funeral march of these funerals.
II - The first Way of the Cross later.

I - THE MORNING MARCH
Mary invited the surrounding disciples to form the cortege toward the tomb.
With a calm and sublime heroism, yet suffering a horrible martyrdom, the desolate Virgin gave up her treasure.
This treasure belonged to her: who but she could touch this sacred body?
Joseph and Nicodemus receive, with veneration and love, the lovely body entrusted to them, and followed by Mary, John, Magdalene, the holy women, the converted centurion, and perhaps even some Apostles, who had lost their lives. first fear, they go to the tomb.
They advanced slowly and so quietly, as the night covered the deicide hill. No deeper shadow of affliction had ever enveloped men than the darkness that reigned in the way of Calvary and the sepulcher!
Mary's suffering had reached its height. This cold body was to her more than life, and she was going to take it away from her, hide it in the cliff, and turn it over to the guard of the Roman soldiers.
He was just about to retain what was inseparable from him: his crushed Heart, submerged in the great waters of betrayal. When they arrived at the tomb Joseph and Nicodemus enter first, carrying the divine treasure. Maria Sma. He wants to hold the head of his dear Son and rest it upon the support of the cold stone of the tomb. It's the moment of the last look, the last goodbye kiss. Respectfully lifting the veil that covers this divine face, which the angels adore in ecstasy, Mary once again contemplates this pale, mysterious-looking countenance in the dim glow of the torchlight that illuminates the sepulcher. She fixes those purple lips that had brought Lazarus from the grave. She sees closed the eyes that made the charm of Bethlehem, the joy of Nazareth, and the stupor of Calvary, and bending over, lays a long kiss upon this lovely forehead, while burning, silent tears seem to want to penetrate this kiss to the Heart of her. dear Jesus. All fall to the ground and worship the remains of the immortality of Mary Sma. He stretches the shroud over the Son's body again: one last look, one last goodbye gesture. Joseph closes with a large stone the entrance to the tomb.
Mary, John, and Magdalene slowly return to Calvary. There they find the Cross torn and lying on the ground. The Holy Virgin stops, absorbed in her sorrow, and bending down, kisses the redemption tree effusively.
When he got up, his lips were red with the blood of Jesus. It was the last meeting of pain: the meeting of the tears of the Mother and the blood of the Son.

II - FIRST SACRA
Everything was done for Jesus. Mary must continue to drink the cup of bitterness. Returning from Calvary, the sorrowful Virgin sees the holy city lying at her feet.
Only five days passed, after the one they had just buried had, in the midst of its glorious entrance, wept over the fate of God's chosen city, but unfaithful to its mission. What was Jerusalem's response to these tender tears? Unfortunate Jerusalem, who could not recognize the day of his Savior's visit! Now I was doomed! Maria Sma. But he knew that in his torn heart there was room for the deicidal city as well as for his dead Son. Maria entered the city through the same door from which she had left in the morning. Only a few hours separated these two extremes, but for the Mother of Jesus, these hours constituted a century. She returns now, as a true supernatural wreckage, from the great storm that had swallowed her own God, her beloved Son, in her waves: she returns with her eyes inflamed by the watches, her wounded feet, her chest heaving with pain and fatigue, the body tormented by hunger and thirst, the spirit consumed by memories of past scenes and reflections on the future. Maria enters the city. where new pains await her, as tearing as those she has just suffered. The Virgin of Sorrows then starts the morning journey in reverse and makes the first Way of the Cross, which in the course of time so many godly souls will do after her.
Slowly passes through the places witnessing the indescribable scenes of this day. He heard, as carried by the night wind, the faint but painful sighs of Jesus.
Her countenance so beautiful, though disfigured by blood and dust, seems to smile through the darkness. This is where he fell the third time, groans his Mother Heart: Mary's feet trembled and seemed to sting as they stepped into this place.
She knew that a red soil was trodden by the blood of her Son, though darkness hid the red stains of the earth. There Jesus had spoken the sweet words to the daughters of Jerusalem, sweet to those who wept for their torments, but tremendous to the unfaithful city. There he had imprinted his countenance on Veronica's veil. Beyond was the street corner, where she had met her Jesus.
She still felt this bloody look fixed on her, like a spark of love, that consumed her soul. There, at the bottom of the square, was the soldiers' room, where the column of the flagellation had been crowned with thorns, and at the foot of this hill she saw a lake of blood, whose glimmering reflections seemed to call for revenge.
Deep down, she distinguished the steps of Pilate's court, from this courtroom where Jesus had been shown to the people in fury with derisive compassion.
Despite the silence of the night, the air still seemed to vibrate from the voice of the population, shouting: - Barabbas!
Oh how your Heart bled as it walked this Passion Way of the Passion of your Jesus! It is in this state of desolation that the streets of Jerusalem saw the Mother of God pass on this night of crime heading for John's house. It is the house she had received in exchange for the house of Nazareth! John is now his Son to replace Jesus. The door closed after the desolate Mother's entrance: she had retreated into that room, a true sanctuary, from which she had seen all the details of the Passion of Jesus.
It is from this room that she had gone out, with John and Magdalene, to be able to follow Jesus before the courts and through the streets of Jerusalem. In this room she had spent a vigil, as no other mother would be able to pass without losing either reason or life. And now she has returned to him, as the most abandoned, the most desolate of creatures! Jesus was no longer with her!

III - CONCLUSION
This picture of the Savior's grave is the most horrible, most atrocious for the Heart of Mary.
We are perhaps more impressed by the physical torments, but who is unaware that there are moral anguishes, a thousand times more poignant and more tearing than the most atrocious physical aches?
The whole life of Mary Most Holy was a continuous Via Sacra, because she knew the prophecies and knew everything that this sweet Jesus would suffer, that she clutched to her chest.
During the Savior's Passion, a double-edged gladius pierced the Heart of Mary, pierced it again, turned and rolled in the open wound of her motherly love, but in the midst of all the pain she saw her Jesus, though mistreated. by the tormentors, and this sight was, for the Holy Virgin, a soothing balm. Suffering with Jesus is a paradise, but suffering without Jesus is hell. And now Mary suffered far from her Jesus.
She brought him into her painful Heart, but her eyes, used to seeing him closely, felt this deprivation, as we do the absence of a dear being. this isolation, this solitude was for Mary one of the greatest torments. But she suffered with calm and resignation. She should be the Queen of Martyrs, and as such, the perfect model of the suffering. In the midst of his pain, through the darkness of the grave, his soul saw the dawn of resurrection dawning in the distance. In our sufferings, whether physical or moral, let us look up to Mary and seek to sanctify them. And when death pulls those we love out of our arms, let us still look to Mary, and with her, we await the resurrection, which will soon unite us again. Let's finish Holy Week: Oh! if there were any among you who had not been reconciled to God, as soon as possible, so that, now sharing in the Savior's sufferings, he may also partake of his glorious resurrection. Let us weep for our sins, as Mary cried for her Jesus. that on the day of resurrection Jesus appears to us glorious, in the happiness of his triumph, as his Mother appeared, to unite her to his victory, as he had been united to his Passion.

35th INSTRUCTION
Mary's Sorrows and Joys
Mary Most Holy had drunk, to the bottom, the cup of bitterness, suffering all that a human creature can suffer. This suffering, however, had its consolation: the certainty of the resurrection, the certainty that the first visit of the glorious Jesus would be his Mother. Of course, the appearance of Jesus to the Blessed Mary is not mentioned in the Gospel, but it matters little. We know that the Gospels did not report all the Saviour's actions, and we also know that they contain nothing of no use. Why point out an obvious fact that cannot be doubted?
Moreover, the humility of the Holy Virgin did not allow the Evangelists to report what was solely for their exaltation, without being a basis for any dogmatic truth. Let us meditate for a moment to end in joy the painful Week we have just gone through, seeing:
I - The foundation of this truth.
II - The appearance of the risen Jesus.

I - THE FOUNDATION OF THIS TRUTH
The most compelling reasons indicate that it was a duty for Jesus Christ to first show Himself to his dear Mother:
Duty of Justice: Duty of filial piety: Duty of reciprocal love.
It was a duty of justice. In fact, Mary had suffered so much for our salvation during the painful week. It was indispensable that she should receive the only reward afforded for such immeasurable suffering: the sight of her dear Son from this tomb, where she herself had laid it.
The filial piety. How could Jesus have missed a duty which he had exalted so well and so well fulfilled during his mortal life? After the Eternal Father, did not his first thought fit his Mother on earth, soon after his resurrection?
Reciprocal love. The Church states that Mary Magdalene deserved to take part in the joys of the resurrection, being named the first in the Gospels, because she loved the divine Master with a more ardent love than the others. -Press Meretur Gaia Quia plus Ardebat Caeteris.
Now it is certain that Mary most loved Jesus more than all the saints together, being the Queen of love.
On the other hand, Jesus Christ, as a consequence of his incomparable love for his Holy Mother, owed him this proof of love, he was united to her by the most intimate and sacred bonds that can exist.
Returning from the bowels of the earth, Jesus must necessarily aspire to review, as soon as possible, the one in whose arms death had snatched him. It is certain, therefore, that Jesus reserved his first visit for his dear Mother. Such is the common feeling of the holy Doctors. Let us quote in particular St. Ambrose, St. Anselm, St. Gregory of Nicomedia, St. Bernardine of Siena, St. Ignatius of Loiola, who says in his book of Spiritual Exercises that anyone who doubted this would deserve rebuke, that the Savior directed one day. to his Apostles "of lacking intelligence" - Adhuc et vos sine intelectu estis?
(Mattheus XV 16). Such is the feeling of the Church; who in the office of the Resurrection, singing the triumph of his Chief, invites the Queen of heaven to rejoice. Would not Mary's joy have been diminished if she had been deprived of the presence of her dear Son? Regina Coeli, laetare!
This popular truth is admirably remembered in certain countries on Easter day. In Spain, for example, there is an important ceremony. At the first dawn of Easter; A magnificent procession leaves the church in which the priest, surrounded by numerous choir boys dressed in white, takes the Blessed Sacrament in the midst of festive chants.
Arriving before the church, which had served as a tomb on Holy Week, the door opens, and the image of Mary Most Holy appears, still dressed in mourning.
Suddenly two children, dressed as angels, lead the priest with the Blessed Sacrament in front of the statue. The image tilts three times, as if, at this meeting, the Holy Virgin recognized her Son, while a thousand voices chant: Regina Coeli, laetare! Rejoice, O Queen of heaven!

II - The Appearance of the Risen Jesus
The night of Holy Saturday, the Blessed Virgin stayed in the house of the gardener mr. Joseph of Arimathea, absorbed in his pain, but filled with hope, remembering the word of Isaiah: - You will not allow, O God, that your Saint knows the corruption, as the words of Jesus, saying that he would come alive from the tomb in the 3rd. day. Dawn was beginning to brown the horizon and Calvary. The holy soul of the Redeemer, coming from the prison of Limbo, after having collected in Golgotha, in the painful way and in the praetorium, the blood of the scourging and crucifixion, entered the tomb and encouraged this body, which had left three days before. amid the anguish of agony. The sacred body revives, rises, unraveling from the strips, shrouds and scents that surrounded it. The wounds disappear, the blood begins to circulate, and from these limbs torn by the whips, from this thorn-torn head, from these hands, from these nails pierced by the nails, a radiant light radiates that fills the sepulchral cave.
The body will leave, as sovereign, the kingdom of death!
Such appears to us the tomb of Golgotha.
The cherubim and seraphim of the heavenly army had descended since Friday, arrayed in an invisible order, around the sublime bed, where the Creator of the world lay. The angels had made him an honor guard. And they who had once been moved with adoration, the Child Jesus in his Nativity, now fearfully worship the conqueror of death. The mors, ubi victoria sua?
Jesus rises, as the rising sun rises: He lets the angels fold with veneration the shroud and the long bands that surrounded it, and lay them at the bottom of the tomb.
He emerged from the tomb, crossing, without removing it, the stone that sealed his entrance. More penetrable than the crystal by the sun's rays, the stone lets through the glorious, subtle, impassive, agile body of Jesus Christ. Where does the glorious Savior go? The risen Jesus, which no creature had ever beheld, rises and as lightning strikes through space, penetrates a humble little house in Jerusalem, where his dear Mother is in deep contemplation! O heavenly vision for Mary! Her eyes, exhausted with tears and sleeplessness, suddenly open to the most vivid and soft light, which announces the closeness of her Jesus.
According to a revelation made to St. Gregory, the archangel Gabriel, who had announced to him the Incarnation, went to announce the resurrection to him, saying to him, "Queen of heaven, rejoice, because the One you deserved to bring into your bosom!" And behold, the soft voice of Jesus echoes in her ears, no longer with this painful accent, which pierced her heart at the foot of the Cross, but joyful and tender as it suited a son who comes to tell his beloved Mother his triumph.
- Oh! my mom!
- Oh! my dear son!
These words say it all, and were spoken at the same time. Here is Mary at the feet of Jesus to worship Him.
Jesus raises her lovingly. Who will say the joy, the peace, the consolation, the softness, the heavenly embraces, the heartfelt outpourings of this unique moment in the world and in heaven?
It was a voluntary, living ebb and flow of the most ineffable things that radiated from Jesus in Mary, from Mary in Jesus. Jesus Christ himself deigned to describe this ineffable scene in a revelation that made the seraphic saint Teresa entrusted to the saint that the abatement of her Holy Mother was so great. that she would have succumbed to her martyrdom, and that before she showed herself to her, the moment she left the grave, she needed a few moments to come back to herself. before being able to bear such joy. (See S. Teresa, add.)

III - CONCLUSION
Sweet joys of the resurrection, may we all experience them!
Easter is not simply a celebration, like many others, it must be a reality, a renewal for each of us. The Apostle said: Et resurrexit propter justificationen nostram. {Rom. IV. 25) .: Sle rose to operate our justification.
This justification consists first of all in the forgiveness of our sins and then in the Paschal Communion, prescribed by God and the Church.
During the days of Holy Week we have followed, step by step, the pains of our dear Mother, the painful Virgin, and now we have just shared her joys before the risen Savior.
Such joy of the Blessed Mary would be incomplete if there had not been a generous fulfillment of our Passover duty on our part.
Therefore, once again, in the name and for the sake of the sorrowful Virgin, and now of the consoled Virgin, I dearly pray that no Catholic should let these days pass without approaching the Eucharistic Table.

 

EASTER PARTY


Easter is the oldest and most solemn of the feasts of the ecclesiastical year. The dominant note of the liturgy is an intense joy and gratitude for the benefit of Redemption that translates into the repetition of "Hallelujah."
The celebration of Easter does not have a fixed day on the Calendar, but is celebrated on the first Sunday after the full moon of March.
Jesus Christ died on the 14th of the month of Nisan, lunar Jewish month, roughly corresponding to our March 22 to April 25.
The current months being solar, and being longer, there is necessarily incompatibility in the dates.
In 325 the Council of Nicea adopted the resurrection date as the first Sunday after the full moon of March.
This is what makes Easter happen from March 22 to April 25.
Easter is therefore a fixed date, Lunar, which differs from the Solar fixed date of our present calendar.

GOSPEL (Mark XVI.1 -7)
1 - At that time Mary Magdalene and Mary, the mother of James and Mary Salome, bought scents to embalm the body of Jesus.
2 - And on the first day of the week, departing very early, they came to the tomb at sunrise.
3 - And they said among themselves, Who shall remove the stone from the mouth of the sepulcher?
4 But when they looked, they found the stone which was very large rolled up.
5 - And entering into the sepulcher they saw an angel sitting on the right side, clad in a white robe; and were afraid.
6 - But he said unto them, Fear not; you seek Jesus of Nazareth, who was crucified; He is risen: He is not here; this is where they had put it.
7 - But go, tell his disciples, and Peter, that he will go before you into Galilee; there you will see him, just as he told you.

36th INSTRUCTION
The Glorious Resurrection
Easter Day!
Day of intense joy for the resurrection of the Savior.
We accompany the divine Victim during Holy Week, and we follow, step by step, the painful drama of his passion and death, we leave him deposited in the tomb, where the rest of Friday, Saturday and the beginning of Sunday remained, while his soul went to bring the great news to limbo, communicating it to the saints detained there in the hope of redemption. There awaited him the good penitent thief to whom Jesus had promised paradise on the day of his death.
The glorious Jesus is Paradise: and the good thief, still wet-eyed and with a beating heart, could now contemplate the unique glory of the Son of God, who was moments before his supplicating companion. But the day of the foretold resurrection had come. The glorious soul came back into his body and he was full of life, about to leave the tomb, which the soldiers kept, without even suspecting the great mysteries that were being realized behind the stone that stared at him. Let us walk for a moment as these great events unfold, examining:
I - The preparations of the resurrection.
II - The apparitions of the risen Jesus.

I - RESURRECTION PREPARATIONS
It was Easter day.
The dawn dawned the rising sun, which should illuminate the most beautiful scene the world has ever seen.
The deepest silence enveloped the tomb, where the Savior's remains had been deposited, and around which sat the temple guards, the soldiers of the Jews, asleep. The seals affixed by the Sanhedrin are intact, and no one suspects the mysteries already performed there. Since the eve of the end of the Sabbath, the holy women, Mary Magdalene, Mary, the Mother of James and Salome, had bought and prepared the perfumes intended for a complete embalming of the body of their divine Master, which had been provisionally done. hurriedly by Nicodemus. Having risen early, they proceeded to the tomb, inspired by their love for Jesus, without even thinking of the great stone that closed the entrance to the tomb, nor the seals placed on it, nor the troop of soldiers guarding it. It is midway that they ask each other: Who will turn us over the stone at the entrance to the tomb? (Mark XVI. 3).
They had just entered the garden, which contained the tomb, and behold, the earth trembled under their feet. A luminous angel descends from heaven: a shining white dress envelops him: his eyes cast lightning. In a flash he bends over the grave, breaks the seals, removes the stone, and sits up in an attitude of triumph and majesty, as he crushes the vanquished enemies with his feet.
The guard of the tomb is he. The frightened soldiers fall like fulminates. When divine goodness allows them to rise, they rush away from this trembling place and rush to the city to tell what they have just witnessed. St. Matthew gathers that the chief priests and elders came together and conferred how they might conceal such a strange and effulgent event. They found no better way to hide their defeat and the triumph of the terrible murderer they had just murdered than to bribe the soldiers with money.
They had them summoned, and each promised a large sum on the condition that they spread that while they slept at night the disciples of Jesus had come and stolen the body of their Master. And as the soldiers who, if Pilate heard of the theft of the corpse, would have to account for his procedure, the Pharisees replied, that they were in charge of giving the Governor the necessary explanations.
Thus, free of danger, the soldiers propagated the ridiculous fable of the alleged robbery.
It was the height of hypocrisy, wickedness, and cynicism, for any sensible man could object at point-blank range: Stable asleep or awake?
If you were sleeping, you could see nothing of the theft. If you were awake, why did you let the disciples perpetrate such theft?
It is St. Augustine's dilemma. By this time the holy women had come to the foot of the tomb.
Magdalene, younger and impatiently ardent, had taken the lead: but what was her astonishment when, when she reached the tomb, she saw the stone already removed and the entrance to the grave completely clear. Not even the thought came to him that Jesus might have risen, but, convinced that they had stolen the body, left his companions, and without wasting time, ran to the Upper Room to share with the Apostles what he had just witnessed.

II - APPEARANCES OF THE RESURRECTED JESUS
None of the Evangelists described the fact of the resurrection: none of them had witnessed it. they saw him resurrected: they do not tell how he rose again. They probably never knew it as we don't know it. It is divine mystery!
As Mary Magdalene announced the Master's disappearance to the Apostles, her two companions, arriving at the tomb, entered the vestibule, which precedes the tomb, and there to the right saw an angel whose majestic appearance and glittering garments filled them with terror. . And the angel said unto them, Fear not: ye seek Jesus the Nazarene, which was crucified; he is risen: he is not here: behold, the place where they had set him: but go, tell his disciples, and Peter, that he goeth before you. to Galilee: there ye shall see him, as he said unto you. (Mark XVI. 6).
The two women, trembling and freezing with fear, emerged from the tomb and fled, not daring to say a word. At this time, Magdalene had communicated the fact to Peter and John. The emotion of the two apostles was intense, as can be seen from the Gospel narrative ... Peter and John rise and run to the tomb: both ran together, but John ran more. than Peter and came first to the tomb. (John. XX. 4).
John. Leaning into the monument, he saw the shrouds folded beside him, but did not enter.
A few moments later Peter arrived and entered the grave to ascertain what had happened. He saw the bands on one side and the shroud, which covered his head, folded, on the other. John approached in turn, made the same remarks, and both concluded as Magdalene, who had taken the body. None of them imagined that Jesus had risen, for a kind of veil, as St. John says, clouded their minds so much that the prophecies about the death and resurrection of the Messiah were to them as a dead letter. (John XX.9). What disconcerted Peter was seeing the shroud and banners, carefully folded and set aside, which was contrary to theft. Everything seemed to indicate that this tomb had witnessed a peaceful and gentle awakening. John saw and believed! (John XX. 8), while Peter sought to explain the riddle. He believed when Magdalene hasn't believed yet. Blessed are the pure in heart, for they shall see God. Jesus has more tenderness for Magdalene, but has greater gifts for John. The first kisses his feet: the second leans on his chest. he will appear to one or the other: he need not show himself to Peter: Peter is the Apostle of faith. The pure heart has more penetrating intuitions than the repentant heart.
The two disciples retire: one admired, another believer. Magdalene stays and cries. She cannot separate from this empty tomb, but so beloved. She wants to find these dear relics. What will happen? Listen to St. John: He will tell you:
Then the disciples returned home again, but Mary stands outside the tomb weeping. As he wept, he bent down and looked in, and saw two angels dressed in white, sitting in the place where the body of Jesus was placed, one at the head and one at the feet: and they said unto him, Woman, why weepest thou? ? And he said unto them, Because they have taken my Lord, and I know not where they put him. Having said these words, he turned back to see Jesus standing, but did not know it was Jesus. Jesus said to him,
Woman, why do you cry? Who are you looking for?
She judging him to be the gardener, said to her, "Lord, if you have taken him away, tell me where you put him, and I will take him." Jesus said to her, Mary.
Turning, she said to him, Rabboni, (which means Master). Jesus saith unto him, Touch me not, because I have not yet come up to my Father.
Magdalene went and told the disciples: I saw the Lord, and he told me these things. (John XX. 10-19).
how lightning is all on this sublime page of the Gospel!
Jesus is risen and appears to comfort those who have wept and suffered so much. He does not manifest himself to Pilate, Herod, or the chiefs of the Jews to confuse them: no, nothing human should enter this divine scene. Neither does it immediately appear to Peter, to John, or to another of his Apostles. he showed himself first to his dear mother and then to Magdalene. The Magdalene, who sinned a lot, but knew how to love. Immaculate purity received its first visit: purity regained by repentance and love will receive its second visit. Touching delicacy of the Heart of Jesus.

III - CONCLUSION
Such are the firstfruits of the apparitions, which must prove the glorious resurrection of the Savior. The empty tomb is the negative proof. The apparitions constitute the positive proof.
Jesus also appeared to the group of holy women, who had supported him in their pain. Shortly after Magdalene, Joan, spouse of Chusa, and other women from Galilee went to the tomb, thinking of finding the body of the Master there.
Not finding him, they were dismayed, but behold, in their eyes the two angels are presented in shining garments of light, saying unto them, Come not to seek the dead for the living, Jesus is not here, risen, as he promised. Return quickly to Jerusalem and tell the disciples and Peter that Jesus is risen and will go before you to Galilee.
These were hasty to announce this good news, when suddenly a man made them stop: Women, he said, peace be upon you. It was Jesus himself. They recognized him, fell on his feet, embraced him, and worshiped with love their Lord and God! The good Master comforted them and said to them before saying good-bye: "Now, fear not, go tell my brothers to go to Galilee, where they will see me!"
(Mat. XXVIII. 9, 10). It was the third appearance of Jesus!
Shortly afterwards, in the evening of the same day, Jesus appears to Peter to finish purifying and elevating the great soul of the Head of the Apostles. Unfortunately, we have no details about this fourth appearance. Certainly Peter's humility did not disclose the fact, which St. Luke points out only in passing. The fifth apparition to the disciples of Emmaus is long told by the Gospel. The sixth apparition is to the disciples gathered in the Upper Room. (Luke XXIV. 36).
The seventh is to confuse and cure Thomas's unbelief (John XX. 24). The eighth is the apparition in the lake of Tiberias. (John XXI I). The ninth was given in Galilee to more than five hundred disciples (I Cor. XV 6). The tenth is the apparition to James and the assembled Apostles. (I.Col. XV. 7). Such are the main apparitions which Sacred Scripture and Tradition have preserved for us, but it can be understood from the expressions that there were many others. The resurrection is thus a certain fact, well proved, both by the word of Jesus Christ, the empty tomb, and numerous apparitions. Jesus Christ was raised, saying that He was God. Your religion is therefore divine. And this religion is ours: the Catholic, Apostolic, Roman religion. The feast of Easter is therefore a confirmation of our faith, and a stimulus to love it and to practice it generously and completely.

 

RISE OF JESUS
(40 DAYS after Easter)

The feast of the Ascension proposes to honor the triumph of Jesus by ascending to heaven 40 days after the Resurrection. This event, the pledge being our own future glorification, invites us to joy and confidence. In fact, since heaven is the residence of our divine Father, all our aspirations must converge there. This feast dates back to the Apostolic origin, says St. Augustine, and deserves to be celebrated with all solemnity, to better guide the faithful to heaven, the definitive homeland.

GOSPEL (Mark XVI. 1 4-20)
14 - Finally he appeared at eleven while they were at table, and rebuked their unbelief and their hardness of heart, because they had not believed them that had seen him raised.
15 - And he said unto them, Go ye into all the world, and preach the gospel to every creature.
16 - He that believeth and is baptized shall be saved: but he that believeth not shall be condemned.
17 - And, behold, the miracles which shall come. And they that believe shall cast out devils in my name, and shall speak new languages.
18 - They shall subdue serpents: and if they drink anything deadly, it shall not hurt them: they shall lay their hands upon the sick, and heal them.
19 And the Lord Jesus, after he had spoken thus unto them, hath ascended into heaven, and is sitting on the right hand of God.
20 - And they departed, and preached every where, the Lord working with them, and confirming their preaching with the miracles which went with it.

37th INSTRUCTION
THE TRIUMPH OF JESUS ​​CHRIST
It had been 40 days since Jesus Christ had risen from the dead. The time is coming when I should leave this land.
The Apostles, advised by the divine Master, returned to Jerusalem, where they met in the Upper Room. One last time Jesus sat at the table consecrated by the Eucharistic banquet, and eating with them, commanded them not to depart from the city, but to await the promises of the Father, which, he said, you heard by my mouth. John baptized in water, but soon you will be baptized in the Holy Spirit.
After the last recommendations, designed to prepare the Apostles for the reception of the Holy Spirit, foretelling them the great mission he was to impart to them: preaching the Gospel throughout the world, Jesus gave this last intimate meeting to return to his heavenly Father. .
Let us contemplate this sublime scene:
I - In its preparation.
II - In its realization.

I - PREPARATION
Jesus got up, heading for the Mount of Olives. One hundred and twenty people accompanied the divine triumph. The cortez went through the valley of Jehoshaphat. Jesus advanced majestically among his Apostles, both joyful and sad, thinking that the good Master would leave them.
Jesus crossed the torrent of the Cedron, where his enemies had given him to drink muddy water, then, leaving the garden of Getsemani, the theater of his agony, to the left, ascended the Mount of Olives. Reaching the summit, he took one last look at that earthly homeland, where he had spent thirty-three years. His divinely enlightened gaze travels one by one, the places that extend at his feet. In the distance he borders Bethlehem to Galilee.
Opposite, extends the city of Jerusalem, which has just crucified it, after having carried it in triumph. Here is the temple where he spread his teachings from the age of eleven. The streets of the city, where he spoke to the people, where he was acclaimed where he performed so many miracles. The Upper Room, where he gave infinite proof of his love in the institution of the Eucharist. The Garden of Olives, where he agonized.
The Praetorium, the Ecce Homo!
Finally, Calvary, where he left, with earthly life, the immense and eternal furrow of his love.
Standing on the holy mountain, let us contemplate his calm and sublime attitude.
His countenance is touched by the memories of the past, the vision of the future, the tenderness present, at the time of farewell, as it expresses all this and reflects his whole heart and soul.
And there, at his feet, by his side, are the disciples, his Apostles, Peter, John, his dear Mother, all radiant for the triumph of his Jesus, but all moved by the next separation. Jesus turns to his mother one last time, exchange one last look at Jesus! my mom! Goodbye, see you soon! And he looked at the apostles. Behold, all eyes that were fixed upon Jesus, and sweet as dawn, sweet as the morning breeze, fell from the lips of Jesus, these lofty words, the last which he should utter in this world:
Go into all the world to preach the Gospel to every creature. He who believes and is baptized will be saved; but he who does not believe will be condemned (Mark XVI. 15).
Let us bow down in spirit, in worship, at the feet of the divine Master, and kiss for the last time these holy feet before they leave the earth, rising to heaven.

II - THE ACHIEVEMENT
All eyes were fixed on the divine Savior.
Contemplating his all heavenly face. and his tender gaze, which strolled over the attendants, as if to address each one the last goodbye. Then he raised his hands to give them all a supreme blessing, and as he blessed them, prostrating themselves at his feet, suddenly his glorious body, set in motion by an act of divine power, soared above the earth and majestically took flight. to the heavens. Silent in surprise and wonder, the Apostles and disciples followed him for a long time. At last a cloud enveloped him, and lifted it from his eyes. And as they continued to fix the point where they had seen him disappear, two angels dressed in white came to them, saying:
Men of Galilee, why do you stay looking at the sky like that? This Jesus who, being separated from you, was taken up into heaven, will come just as you saw him go to heaven. (Act. 1. II).
And Jesus continued to ascend to His Father's throne. He was immediately surrounded by innumerable legions of souls, who had been removed in limbo for centuries and had been waiting for the new Adam to open the gates of heaven. At the head of those faithful of the old covenant marched the two exiles from Eden, who had not ceased to wait for salvation by the promised Redeemer of their race, the Patriarchs, Abraham, Isaac and Jacob, Moses and the prophets. Then came the holy generations of upright souls, who from the heart had waited for him to come. And Jesus went up and up, until he reached the gates of heavenly Paradise.
David sang poetically this arrival of the Savior.
The angels suddenly heard the triumphant hymn of the souls accompanying the Son of God and singing:
Princes open your gates: open yourselves, you eternal gates, and the King of glory will come in!
- Who is this King of glory? asked the angels.
It is the Lord, it is the strong and mighty God, it is the invincible God, answered the saints. Open to you, eternal doors, He is, He is the God of virtues. (Psalm). And the royal prophet shows us the reception of the Son of the Eternal, when he presented himself before his Father's throne.
Jehovah said to my Lord, Sit at my right hand, for I begat you before dawn: sit at my right hand, and let your enemies be the footstool of your feet. In your hand you will have the scepter of power and you will establish your empire over Zion.
(Psalm) I have given you an inheritance, the Eternal continues, all the nations of the earth: I will extend your empire to the ends of the world: and to your enemies I will break them as one who breaks a clay vessel. Understand, O kings: O peoples of the earth, learn. (Psalm).

III - CONCLUSION
From the Ascension to the Last Judgment, the history of the centuries will be but the dramatic representation of this prophecy. The Church, the kingdom of Jesus, will not cease to dilate and send the elect to heaven, while the anti-Christians will join one another with their despotic master from the bottom of hell. Hence the conclusion to be drawn from the feast of the glorious Ascension of our divine Savior: this conclusion must be: the aspirations to heaven, to go with him, to enjoy eternal happiness. Where our treasure is, there must be our heart, said the Master (Matthew VI, 21). Our heart must be in heaven with Jesus Christ, it must be our ultimate end: now all beings have a natural tendency toward their end: we must therefore have a natural tendency toward heaven. In other words, we should give our lives a direction to heaven: taste is the Christian's own feeling.
how to do this?
By detachment from the things of the world. how sad the earth seems to me when I behold the sky, said St. Agnes. By prayer, whatsoever ye shall ask of my Father in my name, he will give it unto you. The absence of this taste is natural to an unbeliever. A man without hope is a man without happiness. Therefore said the Apostle, Seek, and cherish the things of heaven, and not of the earth. (Col. III. I).
To me the Christ is life: and death is gain. (Phil. R. 21).

 

PENTECOST SUNDAY

The time of Pentecost from the feast day until the first Sunday of Advent spans from 23 to 28 weeks, depending on the date of Easter.
The particular character of this time is hope.
Pentecost is the descent of the Holy Spirit upon the Apostles, that is, upon the Church and the whole Christian community.
It is the operation of Jesus Christ, completed by the Holy Spirit, as the divine Master had predicted and promised many times.
It is the Holy Spirit illuminating the Church, quickening souls, and fixing their abode on them by sanctifying grace.
These effects are the great cause of hope, with which we may consider the future, hope that the Church symbolizes by the green color of Sunday vestments throughout this time.
This feast dates from Apostolic times, and forms with Easter and Ascension, the threefold festival of the triumph of Jesus Christ over death, the world and souls.

GOSPEL (John XVI 2 3-2 9)
23 - At that time Jesus said unto his disciples,
If any man love me, he will keep my word, and my Father will love him, and we will come unto him, and make our abode with him.
24 He that loveth not me keepeth not my words. Now the word which you have heard is not mine, but the Father's that sent me.
25 - I told you all this while I was with you.
26 But the Comforter, the Holy Ghost, whom the Father will send in my name, he will remind you of all that I said to you.
2 7 - I leave you peace, I give you my peace; I do not give it to you as the world gives it. Do not be troubled your heart, do not be afraid.
28 - And ye have heard what I said unto you, I will come and turn to you.
If you loved me, you would surely rejoice that I go to the Father, because the Father is greater than me.
29 I have told you now, before it comes to pass, that when it comes, you may believe it.

38 to INSTRUCTION
THE WORK OF THE HOLY ESPfRITO
Before ascending to heaven, Jesus Christ had recommended to his apostles that recolhessem the Upper Room, and wait until the coming of the Holy Spirit.
I will send upon you the Holy Spirit promised by my Father: but ye shall abide in the city, until ye be clothed with the virtue from above. (Luke XXIV, 49).
John indeed baptized in water, but you will be baptized in the Holy Spirit in a few days. (Act. 1.5).
In obedience to these recommendations of the divine Master, the Apostles therefore remained in the Upper Room and began to pray with Mary, Mother of Jesus, with the disciples and the holy women, waiting for the Holy Spirit, who descended upon them in the today, nine days after the Ascension.
Let us contemplate this glorious and expressive scene, gathering the teachings that emanate from it:
I - The descent of the Holy Spirit.
II - The effects produced on the Apostles.

I The Descent of the Holy Spirit
Collected in the Upper Room by the Savior's command, Peter and his companions pondered the Master's last words.
They. uneducated, ignorant poor, to preach the Gospel to every creature! They, despised by the Jews, to present to the worship of the world that Cross, upon which their Master has just expired! Wasn't that trying the impossible?
So they would think, but they did not, because they had confidence in the words of Jesus Christ, and in the Holy Spirit, who was to teach them all things.
On the ninth day, at eight o'clock in the morning, suddenly there was a rustle of violent wind, which filled the room where they were sitting with great noise, while tongues of fire appeared, like burning flames, forming a glowing globe. , which was placed above the head of the Mother of Jesus.
There he divided into tongues, going to rest upon each of the Apostles.
Under that emblem of fire came the Holy Spirit to impart to them all the gifts of heaven, the intelligence to interpret the Scriptures, the strength to stand with their enemies, and the gift of tongues to teach all peoples.
Transformed in an instant, with that miraculous outpouring of grace, the Apostles soon began to formulate in various languages ​​the thoughts which the Holy Spirit dictated to them.
Soon they were surrounded by the crowd, who listened to them dumbfounded.
how's that?! they exclaimed, aren't these Galilean men? how do we hear them all speak the language of our land?
There are among us, Births, Fears, Elamites, Jews, Cappadocians, Mesopotamians, Asians, Egyptians, Romans, Celts and Arabs, and we have all heard the wonders of God celebrate in our tongues!
No one could explain this mystery when some enemy Jews said, "Nothing prodigious in all this: they are drunken men who are agitated by the effect of wine."
From this first insult Peter took occasion to instruct the mob.
"Men of Judea," he cried, "and you, all strangers coming to Jerusalem, are not drunk, but inspired by God.
And Peter begins to expose the life, passion, and death of the Son of God with such ardor, so much supernatural science, that on this very day three thousand men believed in Jesus Christ and received Baptism.
With this the Church of Jerusalem was founded, and thousands of voices were going to announce to all nations the name of Jesus.
A few days later Peter and John, going to the temple, miraculously healed a lame man at the door; begging for alms.
Another sermon from St. Peter follows, even more penetrating than the previous one, leading to the conversion of more than five thousand men.
Such success must, of necessity, excite among the chiefs of the Jews their hatred a dormant instant.
Here are Peter and John quoted before the court of Caiphaz, where they defended their faith in Jesus Christ with pride.
In forbidding the chiefs to speak of the name of Christ, the Apostles answered: We cannot keep silent about what we have seen and heard!
And they continued preaching, ignoring the prohibition and threats of the Sanhedrin, wanting, as Peter said, to obey God rather than men.

II. THE WORK OF THE HOLY SPIRIT
Here we see a total change of the Apostles.
Rather, they were ignorant, hesitant, fearful men, suddenly transformed into learned, courageous men, showing their divine missing Master a love and dedication that they could not show to him in their lifetime.
The work of the Holy Spirit in the soul of the Apostles was one of transformation, which took place at the same time:
in the spirit,
at will,
in their heart.
The spirit really needs:
The will needs courage:
The heart needs love.
It is these three gifts that appear in particular in the work of the Holy Spirit.

* * *

He really fills them.
Jesus Christ, who was rightly telling the truth, had begun this work, but as he said it, there were many other truths, which they must know, but were not yet capable of at that time. - (Joan. XVI. 12)
And he gathereth, But when the Spirit of truth comes, he will teach you all the truth, for he will not teach of himself, but will say all that he has heard, and he will glorify me, because he will receive of mine, and will bring him forth. (lb. 13).
Jesus had taught them the truths that fit their disposition, their ability, their needs, but He reserved the crowning of His work for the Holy Spirit.
This is why the Apostles, by the coming of the Holy Spirit, better understood what Jesus had taught them, acquired the new sciences, which required their new position as doctors and propagandists of the Church.

* * *

The 2nd transformation was that of his will.
So far this will was languid, without resistance or firmness.
Peter could give his cry of energy, but on the first occasion of the danger his will faltered and turned into a cowardly weakness.
We know too much of the weakness of the Apostles. They were filled with goodwill and sincerity, but all were hesitant, fearful, without energy.
The propter metum judoeorum (Joan. VII. 13) was always before their eyes.
After Pentecost nothing more of this fear exists.
They preach everywhere, and the leaders of the Jews, who intend to frighten them with threats and punishments, respond without hesitation: We cannot keep silent!
And they are not silent: they speak before princes, kings, governors, and before the Sanhedrin, with haughty inspiration, and, marvelous thing, they rejoiced that they might be affronted by the name of Jesus.
Gaudehtes quoniam digni habiti sunt pro nomine Jesu con tumeliam pati (Act. V. 41).

* * *


The 3rd transformation is that of love.
They loved the divine Master, there was no doubt. But how much selfishness in this love!
But behold, the Holy Spirit, in the form of tongues of fire, breathes upon them, and behold, with a burning heart, with an inflamed word, preaching everywhere the love of their divine Master.
Jesus had said, "I have come to bring the fire of love to earth, and what do I want, except that it be kindled?" (Luc. XII. 49).
The divine Master had placed this divine fire in the heart of the Apostles, and the Holy Spirit, blowing upon them, produced these blazing flames that should scorch the whole world.
Such is the divine work of the Holy Spirit:
He produced, in the spirit of the apostles, sparks of truth.
He fortified his will by giving it a divine force.
He kindled in their hearts the fire of divine love.

III - CONCLUSION
Oh how we need the feast of Pentecost, that these same transformations may work in us. We are as vacillating in spirit as we are in will and love.
We need religious conviction, light for the spirit, to better understand the grandeur, beauty, and necessity of religious truths.
We need firmness for our will weakened by the mundane environment in which we live. Poor will, plaything of occasions, dangers, worldly ideas: she wants to react and act, but she is paralyzed by the weight of temptation, the world, the flesh and the devil.
We need love, this noble, pure love, which does not selfishly seek joy in love, the joy of the senses and the flesh, but to please the one who loves.
To love is to give, not to enjoy! To enjoy is selfishness.
To give is to forget yourself, to please the one you love.
Oh Let us implore the Holy Spirit to come upon us, as He descended upon the Apostles, and to work in us the same transformations.
Note that such grace was granted to the Apostles as they persevered in prayer together with the Mother of Jesus.

 

SMA'S PARTYTRINITY
(1st Sunday of Pentecost)

This party is like the shooting and consummation of all parties.
In fact, God, one in three Persons, is the primary and primary object of all worship. Everything we honor in God, in Jesus Christ, in the Virgin Mary, and in the Saints refers to God in his unity of nature and trinity of persons.
It is an unfathomable mystery, but if the how of the mystery escapes us, we can know the truths that such mystery presents us.
The difficulty in properly understanding this sublime mystery stems from the lack of clear intelligence of the terms that express it.
The essence is what characterizes a being, differentiating it from any other.
Nature is the principle of activity of a ser. For example, in man this principle is the union of body and soul. The soul cannot act without the body, nor the body without the soul, but the union of both is the principle and source of its actions.
Substance is what exists in itself and not in another. In created beings the word SUBSTANCE (substare) is used to indicate what remains, as opposed to what is called accident: shape, color, weight, etc.
In God there are no accidents: He is the supreme necessary being.
The person is the complete, autonomous substance, endowed with reason and freedom.
All men, having rational body and soul, have the same nature: human nature.
This nature, which is specifically the same in everyone, is numerically different from each other (in individuals).
Substance is the bottom of the self, personality is the mode.
Between us substance and person make one.
It is a fact that we judge a necessity, because we know no one but our own.
This fact, however, does not prove that in every condition of being a single person absorbs a substance.
We do not conceive, for lack of comparison, that a substance is common to 3 people. We have nothing to prove it, but nothing to contradict it. We must confess our ignorance, but not raise it in objection.

GOSPEL (Math. XXIII. 18-20)
18 - At that time Jesus said to his disciples,
I was given all power in heaven and earth.
19 - Go therefore to all the people, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.
20 - Teaching them to observe all things, which I have commanded you. And behold, I am with you always, even to the end of the age.

39th INSTRUCTION
The Great Mystery
The Gospel in its mysterious revival represents the Ascension of the Savior, gathering the last fallen words from these divine lips, which could speak so deeply.
They are the last words of the divine Master, and they are the short but substantial revelation of the mystery of Sma. Trinity.
Go therefore, teach all nations, baptizing them in the name of the Father, the Son, and the Holy Ghost.
Such is the complete revelation of the lovely mystery of Sma. Trinity, which the Church celebrates today, inviting us to meditate on the lessons of this mystery. This is what we are going to do, considering:
I - The nature of the mystery.
II - Your image in our soul.

I - Nature of SMATRINITY
We cannot understand the mystery of Sma. Trinity because every mystery is a truth which surpasses our intelligence, but we can know it and understand the truths that presents.
The most luminous mystery of this formula is the holy symbol of Athanasius, ended Breviary.
Relying on this symbol, we seek fazernos a clear idea about the nature of Sma. Trinity.
A general principle will reveal to us the background of its nature. It's a bit philosophical, but clear and understandable.
The following is:
Every being is active, and its activity increases the extent of his perfection.
There is no potential in God. he is pure act, that is, infinite activity.
Now every activity is necessarily an active fecundity.
Therefore, God, infinite activity, is an infinite active fertility.
And what can produce infinite fecundity?
It produces another infinite, which resembles it, which is its equal.
Now there is in God a double principle of activity. The one of infinite intelligence is an infinite love.
Now an infinite being is, necessarily, an infinite thought.
In the beginning, before every action, there was a thought in God, and as nothing existed outside it, this thought was himself, he the only real being, or, as Aristotle said, God is thought of thought.
Genius puts your whole soul into a thought. This is why we say: This is the thought of a great man.
Now what will be the thought of an infinite being?
It will be another infinite, alive, eternal, unchanging, self-conscious, always staying in it.
The highest degree of living things is the self-consciousness, personality.
Let everything that has no self-awareness, is an inferior being.
Who has an infinite thought is a superior being.
The only higher being, the eternal being: God.
I say it is God, because it is eternal, is unique: there can not be two eternal in substance, although a single substance can be two eternal persons.
The reason is that one can not conceive of an infinite spirit, to stay a moment without thinking, because in this case would not be infinite.
This infinite generation, by intelligence, in which the Eternal Father is reproduced entirely, it is the divine Word is the Son of God, or the second person of Sma. Trinity.

* * *

Behold, there are two in unity: the father and the Son.
And where does the Holy Spirit come from?
There may come a generation, for intelligence, for the Father whole all occurred in this generation: sold out, but God is an infinite intelligence and infinite love. It can therefore be given by love.
Now an infinite love produces an infinite love.
Love does not generate. Produces
And how do you do this?
The Son is the perfect image of the Eternal Father, in everything like him, keeping one and the same substance, but rather to a second person.
The Father beholds the Son, and Son which is the infinite beauty, love it an infinite love.
The Son, in turn, includes the Father, and this being Father also infin'ita beauty, loves you with infinite love also.
this infinite love of the Father to the Son and the Son to the Father, constitutes one and the same love, for it is coming from the same excited kind for the same object.
this love is therefore an act reciprocally proceeding from the Father and the Son, and as such does not carry neither the Father nor the Son, but both constitute a new and unique person, equal in everything to the Father and the Son, whence issues by aspiration.
The meeting of these two infinite loves, comes a third infinity, infinite love, which is called: the Holy Spirit.
The Holy Spirit is therefore the living aspiration of the Father to the Son and the Son to the Father.
The memo so that the Son exhausted the knowledge of the Father, the Holy Spirit exhausted the love of the Father and of the Son, constituting a third person, the only substance, the divine nature.
We have thus one God in nature, and this God three distinct Persons, but inseparable.

II - IMAGE OF SMA.TRINITY
St. Anselm, Doctor of the Church, made an ingenious and expressive comparison, to make sensitive the possibility of Sma. Trinity.
I suppose, he says, a source; this source leaves a river that extends and forms a lake called Nile.
The three are called "Nile"
The source, together with the river and the lake, called Nile.
The river also, along with the source and the lake is called Nile.
Not three Nilos, but one.
In this comparison there are three things to consider: the source, the river, the lake, but a single Nile, because the three are united by one and the same water.
Not three Niles, not three lakes, but a single Nile.
For though each of its constituent parts is distinct, however, they are inseparable.
But we have a fuller picture in our soul.
Let us remember that our soul is created in the image and likeness of God - God Creavit ad hominem et imagine similitudinem sweat. (Gen. I. 27).
As our soul the image of God, we find in it the prototype, in its unity and trinity.
Our soul is a spiritual substance, intelligent, lover.
Therefore, God must also be a spiritual substance, intelligent, lover, to infinity, and this is the divine nature itself.
If we are the image, God is the ideal.
Now, in our soul we find three elements that form its essence: be, know, love, or smart and lover substance.
Such is the definition of our soul must be, therefore, the definition of God.
Being, knowing and loving, are in us one soul, one person.
There are three acts, not three people because each act is not a conscious principle, free, and as such, are three acts, not three.

III - CONCLUSION
Let us finish our considerations here.
The mystery is so sublime, so mysterious, so beautiful, that knowing it, one feels the need to bow to one's knees to worship the lovely Trinity, the one true God, in three Persons.
Each time we make the Sign of the Cross upon us we remember this sublime mystery.
The doxology, or greeting that the Church repeats every moment in her office, is a shout of praise to the lovely Trinity.
Let us remember this august mystery, each time we draw the sign of the Cross, repeating with veneration and love:
In the name of the Father, the Son and the Holy Spirit.
Let us also remember that by assignment it is the father who created us,
the Son who saved us, and the Holy Spirit who sanctifies us through grace
divine, which transmits us through prayer and the sacraments.

 

GOD'S BODY PARTY
(First Thursday after Sma. Trindade)

It was Blessed Juliana, a hospitable nun from Mount Cornelon near Liege, Belgium, who had the inspiration to request the institution of this party.
She communicated this inspiration to a Canon of Louvaina, who transmitted it to Fr. James Pantaleon, Archdeacon of Liege, who was later Pope, Urban IV.
The party was celebrated the first time in Liege. Juliana died in 1258, before it extended to the whole Church.
Juliana's friend and confidant, Eva the inmate, continued the work of such great scope and asked the Bishop of Liege to engage close to Pope Urban IV.
This Pontiff had the office of Smo. Sacramento by S. Bonaventure and Sto. Thomas; the latter's office being adopted.
The death of Urban IV delayed the celebration of the feast by forty years.
In 1311 Pope Clement V at the Vienna Council extended it to the universal Church. and he himself presided in this city, the first procession of Smo. Sacrament.

GOSPEL (Joan. VI. 56-59)
56 - At that time Jesus said to the mobs of the Jews,
My flesh is truly food, and my blood is truly drink.
57 He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him.
58 - As the living Father hath sent me, and I live by the Father: so he that eateth me shall live also in me.
59 - This is the bread that came down from heaven. Not like your parents who ate the manna and died. He who eats this bread will live forever.

40th INSTRUCTION
The hidden god
The Gospel makes us meditate today on the solemn promise of the Holy Eucharist, the institution of which we witnessed on Holy Thursday evening.
The proper day of this solemnity is Holy Thursday, but in this picture, all of mourning and sadness, would be almost inconvenient an explosion of joy, and triumph, which are the characteristic characteristics of the great Sacrament of love, the last memory of a Extreme father before sacrificing his life for the salvation of men.
The Church chose this day at the end of Easter solemnities to express its gratitude for the institution of this Sacrament and to publicly exalt the Sacrament Jesus.
Let us examine the glory and exaltation due to Smo. Sacrament, reminding us of the two parts of which it is composed: it is both large and hidden. It is therefore necessary:
I - Honor what is great about him.
II - Reveal the. that is hidden.

I - THE GREATNESS OF THE EUCHARIST
The greatness of the Holy Eucharist is admirably expressed in today's Gospel.
1. It is the flesh and blood of the Savior:
2. It is the Sacrament of union with God:
3. It is the participation in the divine life of Jesus Christ:
4. It is the bread of life, descended from heaven:
5. It is the manna of immortality.
These five qualities are indicated by the very words of Jesus Christ.
What a sublime object of our worship and worship than Jesus Christ Himself, the Son of God made man, physically immolated on Calvary and mystically immolated upon our altars.
There are several unions between God and man:
The hypostatic union is the union of divine nature with human nature in one divine person. This union is proper to Jesus Christ, and cannot be contracted by men.
The moral union of friendship that links two beings through affection and dedication: it is the union that exists between parents and children, and between friends.
The substantial union, by which two beings unite, blend to the point of being one and the same principle of activity. It is the one that exists between our body and our soul.
The union of nature by which a nature is transformed by a higher nature, communicating to it a higher order action, which does not have itself. It is the union between God and men, by grace: this being, as St. Peter says, a participation in the divine nature - (Pet.I. 4).
Man has only one human life. God has a divine, eternal life. In His infinite goodness He wants to communicate it to His children to draw them closer to them and to prepare them to share eternal happiness, contemplating it face to face in the clear vision of glory.
Everything that lives needs food.
Our soul has a spiritual life, of which only God can be the food: this is why He proclaims himself: the bread come down from heaven.
The manna of the Hebrews was a miraculous food, which took the taste, which each one felt like.
The provision had to be renewed every morning, for as the sun rose, the fallen manna dissolved in an instant.
The Christian's manna is the Eucharist, which gives each one the strength and grace he needs: for some it is light, for others it is consolation, for others it is still generosity.
And this manna was to be received as much as possible every day before the wind of temptation arose.
This is the greatness of the Eucharist! hidden greatness which must be enhanced, exalted, manifested to men.
And this is the end of the feast of the Body of Christ: to exalt what is great to show by the religious, enthusiastic and solemn manifestations, what is great in this Sacrament of love, so small in its appearances and so great in its object and its effects.

II - THE LITTLE EUCHARIST
There is another part of the Eucharist, which today's feast seeks to manifest: it is its smallness.
Note that the Eucharist is divinely large in its effects but humanly small in its appearances.
A crumb of bread. A bit of wine. A priest, who babbles a word about this bread and this wine, and behold, though appearances remain, the substance of this bread and wine is utterly changed in the substance of the body and blood of Jesus Christ.
After the consecration, I look at the altar, and see what my eyes saw there before: a white, insensitive, motionless, lifeless Host.
And under these dead appearances, without a heartbeat or a slight whisper of breath, a divine life throbs, an intense life of immanence, expansion and universal activity.
In this small space of the Host is gathered the whole sky. It is from this silence of death that luminous jars come out of the activity, the fruitfulness of all creatures.
A small Host is there resting on ragged targets on the altar: and at the foot of the altar the priest prostrates himself in deep worship.
Virgo souls cry and kiss invisible feet. Holy souls throw themselves into open arms, which the eyes do not see and press their hearts against a burning Heart, whose pulsations are not perceived by the ears.
The angels of heaven contemplate divinity in all its splendor in such a dazzling face-to-face view that human eyes are unable to bear. While we see only a cold, insensitive white Host.
Reality is the glory, majesty, and power of the throne of the Most High. Appearances are some bread and wine.
What a contrast between reality and appearances!
What a gulf between royal greatness and apparent littleness!
It is necessary to manifest this smallness! We must take this divine greatness out of its hiding place and show the world that greatness in humility is a doubled greatness.
This is why, on this day, in the poor villages, as in the cosmopolitan cities, Smo. Sacramento is taken in triumph, is hailed as a conqueror.
It is the triumph of the Eucharist, or rather the triumph of humility!
The two extremes meet there: the smallness of appearances and the greatness of triumph.
Do you believe that Christ is in this little Host? one day a Protestant asked a Catholic.
- I believe, answered the latter, because faith certifies me that he is present: but if I had not faith, I would still believe guided only by common sense, because I would find it impossible for the world in weight, the intellectual world, the virtuous world, the world. thinking world, may bow down to such a small Host to worship it as appearances of a divine substance.
These two extremes cannot be explained humanly ... they must be explained divinely: and such an explanation is faith in the word of God.

III - CONCLUSION
This is the raison d'être of today's party.
Amid hymns of joy, harmonious music, lights and flowers, the priest publicly leads the Holy Host through the streets and avenues of large cities, as he takes them through the paths and meadows of the villages.
It is the triumph of Jesus Eucharist, showing his greatness in humility.
Such, indeed, is the expressed desire of the divine Savior. he, ever so poor and so humble, during his mortal life demanded for the institution of the divine Eucharist a richly decorated room (Luke XXII. 1 2).
To live he was content with a humble hermitage, but for his Eucharist he wants a building, which imposes itself by grandeur and magnificence. Why this requirement?
For this place, which is always celebrated, must teach all the centuries the honors due to the Eucharist.
Outward worship is due to him as a manifestation of his greatness and a revelation of his littleness. See you are God absconditus. (Is. XLV. 15)

 

The Heart of Jesus
(Friday after the eighth of the Body of God)

This solemnity is meant to honor the Heart of God-Man, as the organ from which sprang the precious blood that saved our souls: and as a symbol of the love that led him to incarnate, to suffer and to die for humanity.
The whole Person of Jesus Christ is lovely: his flesh, his blood, and especially his heart, hypostatically united with his divine nature.
The Heart, considered as the center and focus of divine love, deserves a special love: hence the origin of devotion to the Sacred Heart.
It was Jesus himself who requested the institution of this feast.
At the end of the 17th century, a Visitation Religious Saint, Margaret Mary, was the instrument God used to reveal this beautiful and touching devotion.
He complained about the ingratitude of men, and called for fervent, reparative communions and acts of displeasure.
On this day the Act of Consecration to the Heart of Jesus, as published in the Ordo Missarum, should be read publicly in all churches.
It is these revelations of the Heart of Jesus that gave rise to great and fruitful devotions:
1. Communion of the first Friday of the month.
2. From Holy Hour on Thursday night.
3. The Apostleship of Prayer.
4. The enthronement in the home, the image of the Heart of Jesus.
5 From the guard of honor of the Sacred Heart of Jesus.

GOSPEL (Joan. XIX. 31-37)
31 - At that time, being prepared, that the bodies should not be left on the cross on the sabbath: for that sabbath day was of great solemnity, they besought Pilate to break their legs, and be taken from thence.
32 - Then went the soldiers, and broke their legs to the first, and to the other that was crucified with him.
33 - But when they came to Jesus, seeing that he was already dead, they did not break his legs.
34 - But one of the soldiers opened his side with a spear, and immediately blood and water came out.
35 - And he that hath seen testified, and his testimony is true. And he knows that he speaks the truth, that ye also may believe.
36 - For these things came to pass, that the scriptures might be fulfilled: ye shall not break any of his bones.
37 And again, saith another place of Scripture, they shall look to him whom they pierced.

41st INSTRUCTION
The Revelations of the Heart of Jesus
The Evangelist, narrating the death of Jesus Christ, highlights a particularity that for many years has not been fully understood, as we understand it today, thanks to the revelation of the Heart of Jesus to Saint Margaret Mary.
One of the soldiers opened his side with a spear, and immediately blood and water came out. When the. soldier pierced the side of the divine Victim, Jesus had already exhaled the last breath.
Now from a corpse, according to the laws of physiology, neither blood nor water can come forth, when it has clotted, and the heart itself no longer holds fluid blood.
There is therefore in this fact a mysterious, miraculous particularity which has its significance.
This meaning is the devotion to the Heart of Jesus, born of his Heart pierced by a lance, and that he himself will reveal to the world on time.
Let us meditate on the genesis of this devotion until it reaches its full triumph in the world.
I - Foreplay of revelation.
II - The great revelation.

I - PRELIMINARY REVELATIONS
In the Church everything is done with order, weight and measure.
Devotion to the Sacred Heart of Jesus went unnoticed in the early centuries, and the faithful were busy defending themselves against the attacks of the numerous heresies who intended to deny the reality of the incarnation, or to deny Our Lord the supreme worship of worship, such as Ario and others did.
It is therefore natural that the Holy Fathers have said little about the Heart of Jesus.
Origen, in the 2nd century, says these beautiful words that prove that such devotion was not, however, unknown:
"It is true that John rested in the Sanctuary of the Heart of Jesus, amid the innermost secrets of his doctrine, and sought to penetrate the treasures of science and wisdom."
St. Augustine also said: "The soldier opened for me the side of the Savior with the spear, and I entered and rested safely there.
When the time of the Church's triumph in the world came, reigning as sovereign, it seems that devotion to the Heart of Jesus could expand and flourish: but no, the time had not yet come.
Saint Bernard, in the middle ages, has accents of enthusiastic love for this divine Heart, but reserves these accents for the cloister and does not cast them into the middle of the world.
Want to hear one of these passionate accents?
"O sweet Jesus, exclaims the saint, I beseech you as my God, to admit me into the sanctuary of your Heart.
He was pierced only to allow us to dwell in him, so that the visible wound made us know the invisible wound with which love struck you. Who can stop loving this heart pierced by us and remain insensitive to his love ?!
St. Francis of Assisi, St. Dominic, St. Bonaventure, St. Catherine of Siena cultivated devotion to the Sacred Heart, but did not preach it publicly.
Listen to Saint Bonaventure: "The door of paradise is open: the soldier's spear has removed the sword that defended its entrance. O soul, consider your beloved husband.
"He has opened his side to give you the heart."
Saint Catherine of Seine was favored by the appearance of the Sacred Heart.
One day Our Lord appeared to him in a vision and took his earthly heart from him, to give him his own heart, which he had in his hand, saying, "My daughter, I have taken away your heart, and I give you mine, that alive with him. " Most favored Saint Gertrude still had revelations of the Heart of Jesus, which are not inferior to those of Saint Margaret. We gather only, as proof, the following, made to the Saint by St. John the Evangelist.
The saint asked the Apostle why she did not manifest in the Gospel the tenderness of the Heart of Jesus which she had experienced, reclining on him at the Last Supper.
The Apostle replied: "During the early years of the Church, my ministry should be limited to saying about the Incarnate Word, the Eternal Son of the Father, a few fruitful words, that the intelligence of men could meditate without ever exhausting their riches: But the grace of hearing the beating of the Heart of Jesus is reserved for the last times.
"Hearing this voice the world will rejuvenate, come out of its daze and the warmth of divine love will still inflame it."
Despite these revelations, the understanding of devotion was reserved for the hearts of godly souls, and no one received from Our Lord the mission to spread it in the world.
The time had not come.

II - THE GREAT REVELATION
The hour set in God's plan had sounded, at a time when the noblest feelings seemed to sink into materialism and degrading sensualism.
Our Lord had reserved this great means of salvation, for the time that seems to be the last and which is that of our present age.
The divine Heart has chosen as a confidant of her supernatural communications, a humble Visitation religious, Margarida Maria, in charge of making him known throughout the world.
It is necessary to quote in full one of these revelations, so admirable, and so merciful, that they should be heard on their knees:
"One day when I was prostrate before the Blessed Sacrament, writes the saint, I experienced an inner attraction that concentrated above me all the faculties of my soul and all my senses.
"Then came to me Jesus Christ my divine Master: he was radiant with glory, and his five wounds shone like so many suns.
"Flames sprang from his holy humanity, but above all from his divine chest that appeared to be a furnace."
"In the midst of this blazing fire he showed me the Heart, full of love, as the source from which these flames radiated."
"Then he made before me the ineffable wonders of his love, discovering to me his wonderful power, which even made him love men, receiving nothing but coldness and ingratitude from them.
This is it, he said, which haunts me most of all that I have suffered during my passion!
"Oh, if only they would repay me love for love, how little I would judge everything I have done for them!
"If I could, I would do much more for them than I have: but I receive from them nothing but coldness and insults, in exchange for the ardor; with which I do them good!
"In another apparition, Our Lord showed to the confidant, his Heart, topped with a thorn-wrapped cross and surrounded by flames, capable of consuming the whole world.
"He requested that the first Friday following the eighth of Blessed Sacrament be reserved for the celebration of a feast designed to honor his Heart and to repair the unworthy acts committed against him at the Blessed Sacrament."

* * *

Such was the mission entrusted to St. Margaret Mary.
She was ordered without the means to execute it. Our Lord wanted to take care of everything.
The confidant was to make known and spread devotion to the Heart of Jesus throughout the world while obeying her superiors.
These superiors, her confessors, and her entire community rose up against her and fought her revelations as a visionary.
After long and bitter trials, God sent him a religious saint, P. de la Colombiere, who examined the spirit leading the humble nun and openly declared that it was the spirit of God. He himself wanted to be the first worshiper of the Heart of Jesus and solemnly consecrated himself to him on June 21, 1675.
Devotion then took on a vehement impulse. The Visitation of Moulins took the initiative in 1678, followed by Paray-le-Monial in 1685.
In 1688 the Archbishop of Besançon inaugurated the feast in his Archdiocese, followed by several other dioceses.
The Holy See confirmed the creation of the new feast and SS Clement XIII, in 1765 published the decree, giving the cult of the Heart of Jesus the apostolic sanction.
Henceforth devotion traveled the world, settling in all dioceses, and even in all parishes, forming today the most popular and most extensive devotion of all devotions in the Church.

III - CONCLUSION
This is how devotion to the Sacred Heart of Jesus descended from the open breast of the divine Redeemer, sprang from his wounded Heart in the form of blood and water. Of blood, to signify its worth: and water, to manifest its end.
Blood is the element of atonement.
Water is the element of purification.
Atoning for men's crimes and purifying them in the love of Jesus, such is the twofold purpose of this devotion.
as the divine Master said to Saint Gertrude, and as Saint Margaret repeated:
"It is the last effort of my love for men and the last invention of this love. You bastards of those who do not enjoy it!"
It is clearly seen that it is the last resort foretold by Our Lord and that, not taking advantage of this last invention of his merciful love, the world runs into a hopeless abyss.
Let us therefore respond to this invitation, and from now on, even more than in the past, consecrate ourselves to the Heart of Jesus, let him reign in our life, in our homeland, practicing the exercises he has requested, among others: Holy Hour, First Friday Communion of the month, the enthronement of his image in our family.

42nd INSTRUCTION
DEVOTION TO THE HOLY HEART
Devotion to the Heart of Jesus is the quintessential saving devotion, for it contains and signifies the most sacred thing about Christianity: God's love for men.
Taken in its natural sense, the term "Sacred Heart" means the material heart, the organ itself that pulsed in the Savior's chest.
This Heart can be considered in two ways:
1. I live in the breast of Jesus, quickened by the soul, deified by the hypostatic union.
2. Separated from the other parts of the body, forming in itself a complete - as it were - dead whole.
In the living state: this Heart is the organ and the symbol of God's love, while considered dead, would be a simple relic.
In its broad sense, the words "Sacred Heart" mean not simply the organ but the whole person of Jesus Christ.
Such is generally the meaning adopted.
To know in depth this admirable devotion of love and mercy embodied in the Heart of Jesus.
I - The object of this devotion.
II - Its motives and ends.

I - OBJECT OF THIS DEVOTION
All devotion consists of several elements, the main ones being: the object, the motives, the practices and the end.
The object is what is honored:
The reasons are the reasons why such an object is honored:
Practices are the acts by which one honors:
The end is the proposed term, honoring it.
Almost always a devotion consists of a double object: one sensitive and bodily: another invisible and spiritual.
These two objects are closely united and honored together.
Usually the spiritual object is the primary or primary object; but it is invariably the sensitive object that names devotion.
Ultimately, all devotion goes to the person.
There may be serious reasons for distinguishing such or such from the component parts of a person, and of making such a part the heart for example the material object of a cult, but in this case this part is not considered in isolation from the subject, but forming with he is one and the same individual.
This does not prevent it from the close material object that devotions are distinguished or specified, as theologians say.

* * *

Let us apply these notions to the Sacred Heart of Jesus and we will soon have a clear and complete notion of this devotion.
Its primary and primary object is in its two components, which form a single object: its material heart of flesh, which beats in its divine chest, and the love of which it is symbol and the organ.
What we honor in the Heart of Jesus is the Savior's extreme love for men.
Before the sign comes the signified thing: And this signified thing is the love of Jesus Christ.
The particular object of this devotion is the immense love of the Son of God, who led him to surrender to death and to give himself to us in Smo. Sacrament of the altar, without the sight of the ingratitude and outrage that he should receive in this state of immolated victim, through the centuries, could prevent him from doing such a prodigy.
He preferred to expose himself daily to the insults and reproaches of men, before failing to witness to us the excess of his love, to the greatest of wonders.
Thus understood, it is understood that devotion to the Sacred Heart is not reduced, as some people think, to honoring and loving with a special worship this Heart of flesh, similar to ours, but rather to the immense love that Jesus Christ has for the men, who for the most part have nothing but contempt or indifference towards him.
This love, being spiritual, cannot become sensitive except through a symbol, and this symbol is the Sacred Heart. Note, even if it is not simply the love of Jesus towards men that the Sacred Heart represents us, but all the love that made this Heart throb, and in this love is included above all, his love for his Heavenly Father.
The Heart of Jesus still symbolizes, albeit to a lesser degree, all the other phenomena of his soul, such as those of the intellectual, moral, and affective order, for the word heart indicates everything that goes on in the sanctuary of the soul and in the depths. of consciousness.

II - YOUR PURPOSES
The end is twofold, as it appears from Our Lord's own words to St. Margaret Mary.
The first end is to return to him the love he gives us.
The second is to relieve him of the ingratitude of men.
"This is the heart," said St. Margaret Mary, who loved men so much, that she spared nothing until she was exhausted and consumed, to bear witness to their love.
"My divine Heart, he says elsewhere, is so full of love for men that, no longer able to contain within himself the flames of his Charity, he must spread them and manifest them to them, to enrich them with the treasures. ending ".
Jesus suffers from seeing His Heart despised and complains of this painful indifference.
"As a reward, he says, I receive from most men, but ingratitude for their irreverence and their coldness toward me."
He states that the prediction of such ingratitude was a pity for his passion, more painful than the others.
He thirsts to be loved: "If they corresponded to my love, He says yet, all that I have done to them would seem little to my love! You at least give me this consolation to supply their ingratitude as long as you can." .
These words show that the primary end of this devotion is to correspond for the love of our own hearts to the immense love that Jesus Christ has for us.
Such devotion is itself an exercise of love: love is its object, love is its main motive, it is love that must be its end.

* * *

Its secondary end, also stated by Our Lord, is to comfort His Heart from the outrages and gratefulness it receives.
There can be no true love without a desire to comfort the one you love if you are in sadness or suffering.
Whoever loves the Heart of Jesus feels irresistibly compelled to make him forget the outrages, profanities, and ingratitude to which he is exposed.
It is what drives souls to do acts of reparation.
At all times the reparation took place prominently in the devotion to the Heart of Jesus: the Paray-le-Monial School, however, considerably extended this spirit of displeasure, to the point that some put it almost first.
The Heart of Jesus must be considered from a double point of view:
The first, as burned with love for men.
The second, as cruelly offended by the ingratitude of these same men.
These two motives together must produce in us two feelings that must unite too, that is, a love that corresponds to his love, and a pain that leads us to repair the outrages he receives from men.

* * *

Of these two ends, the first is the main one. Love corresponding to love is the characteristic trait of devotion: reparation or displeasure come second.
"To love and make love to the Sacred Heart, and because it makes love to God who gave it to us, such is true devotion," writes the Holy Father to Fr Croiset.
"Our Lord has made me known, she says, that by the great desire that must be perfectly loved by men, He has decided to manifest His Heart."

III - CONCLUSION
Let us finish by practicing devotion to the Sacred Heart, as indicated by the holy confidant of Jesus in Paray-le-Monial.
Every devotion is made up of two kinds of acts: some inner, some outer.
The former are produced by the faculties of the soul: the latter are sensitive and are produced by the tendering of the senses.
Outer worship must be the radiance of inner worship, for it is in the soul that the source of devotion is.
Inner acts are to study, love, and honor the divine Heart under the emblem of your Heart.
This love necessarily leads to three things:
Avoid what Jesus forbids:
Do what he wants:
Imitate its provisions.
To this inward worship we must add certain outward acts, for, since man is a compound of body and soul, it is only logical that both of these components should concur with the worship of the Creator.
These practices consist of celebrating their feasts, honoring their images, visiting their altar, entering the Apostleship of prayer, attending Holy Mass, communing, performing acts of consecration and displeasure, making Holy Communion on the first Friday, enthroning in the family the image of the Heart of Jesus.
Oportet illum regnare! It must reign over the world to save it from the impending catastrophes that threaten it.
This kingdom is the only remedy for both nations and individuals!

 

HOLY ANTONIO PARTY
(June 13th)

The Gospel (Luke XII. 35-40)
35 - At that time Jesus said to his disciples,
Let your kidneys be girded, and your lamps burning in your hands.
36 - And do as men wait for their lord when he cometh back from the wedding, that when he comes and knocks at the door, they may open it.
37 - Blessed are those servants whom Jehovah will find watching when He cometh: verily I say unto you, He will gird himself and make them sit at the table;
38 And if he come in the second watch, and if he come in the third watch, and thus find them, blessed are those servants.
39 But know that if the father knew the time when the thief would come, he would watch without doubt, and would not let his house be undermined.
40 - Be prepared therefore, for in the hour that ye do not care, the Son of Man will come.

43rd INSTRUCTION
THE MODEL OF HUMILITY
The Church applies to St. Anthony the Gospel of vigilance, to show us that the Holy One was this vigilant servant, with girded kidneys and the lighted lamp in his hand, waiting for the Lord's arrival.
In fact, St. Anthony was the watchful servant, always prepared for the fight against evil and the encouragement of good.
Blessed is such a servant, says the divine Master: Blessed is today Saint Anthony, the great lover of Jesus, the great thaumaturge of his century.
To excite us to worship him, as he deserves, and to imitate his examples:
I - Let us go through your life briefly.
II. Let us choose his dominant virtue.

I - THE LIFE OF THE HOLY
Sto. Antonio was born in Lisbon (Portugal) in 1195, and received the nickname Padua, because it was in Padua that he lived for many years, died and his relics are preserved.
In baptism he received the name of Fernando, being of Antonio the name of his religious profession.
From childhood he was entrusted to the Canons of Lisbon who educated him: at the age of 15, he entered the Institute of the Canons of Sto. Augustine.
A few years later, he entered the Order of Franciscans to preach the faith to the Moors and to suffer martyrdom there.
Ernbarcou to Africa, where he hoped to realize his ideal, but God intended him for another apostolate.
He fell seriously ill and, the following year, was forced to return to Spain.
It was at the time when the great St. Francis of Assisi convened the General Chapter of his Order. Antony went to watch and talked on this occasion with his holy founder.
With his permission, he later retired to the chapel of Sao Paulo, near Bologna, as the residence's cook, thus hiding his great and bright intelligence in humility and austerity.
The superiors discovered the treasure hidden in this humble friar, and sent it, with other members to Forli, to receive the holy orders there.
On this occasion the Bishop appointed Antony to make a pious exhortation.
The humble Franciscan apologized, but it was necessary to obey, and this obedience earned the ordinands an instruction full of deep theology, communicative piety, and an eloquence that ravished everyone. The holy and wise were uncovered from the humble exterior, and the conviction of their nullity could no longer conceal science.
St. Francis sent him to Verceil, where he was to study theology, but upon arriving, instead of being a disciple, Antony became the master of all, being a professor of theology in Bologna, Tolosa, Montpellier, and Padua.

* * *

The most amazing miracle of the holy missionary was that of bilocation, to defend his father unjustly accused of murder and sentenced to death in Lisbon.
Bilocation is called the simultaneous miraculous presence of a person in two different places.
Antonio, who was in Padua at this time, was suddenly transported to Lisbon, where he went to the judges, declaring to them that his father was innocent.
These, not accepting his testimony, Antony demanded that the corpse of the murdered be exhumed and taken to the courtroom.
There, in the presence of a crowd, Antony commanded him, in the name of God, to declare if his father was the author of the murder.
Immediately, the dead man rose and publicly confessed that the accused was innocent.
An identical fact took place on Holy Thursday in the church of St. Peter, where Anthony was preaching.
At this time the Franciscans recited the office of Matinas, and Friar Antony was the appointed reader of the lessons. Just then they saw Antony appear in the church, sing the lesson and disappear from the choir ... and at that very moment he began his sermon in the distant church of the monastery.

* * *

A year before his death Antony returned to Padua, exhausted and sick: yet he preached daily during Lent.
Finally God called him to himself, on June 13, 1231, at the age of 36, singing with his companions the hymn "The Glorious Domina" in honor of Sma. Virgin.
On the day of his death, by divine inspiration, the children roamed the city streets, shouting: The saint is dead!
The church ratified the following year, 1232, the canonization made by the children: Pope Gregory IX placed it in the catalog of saints.
On the same day, all the bells of Lisbon, moved by an invisible hand, rang, thus celebrating the illustrious religious and thaumaturge, Saint Anthony.
In 1263 St. Bonaventure presided over the exhumation of the body of St. Anthony. He found the meat consumed, but the tongue in perfect condition, in return for having so zealously spread the word of God.
To this day this important relic is preserved intact.

II - YOUR DOMINANT VIRTUE
The virtue that forms the foundation of Antony's holiness is undoubtedly his extreme humility.
It was this humility that inspired him all his life.
I wanted to disappear, to hide, to make the divine Master appear.
Your life can be summed up in this beautiful expression of St. John speaking of the Savior: Ilum oportet grow, autem me minui! (Jo. III. 30).
It was this humility that earned him the fond love of the baby Jesus, and which deserved to be visited many times by him.
The saint is usually represented with the baby Jesus in his arms.
This representation originated in a fact of his life, which took place in Chateauneuf, France, where during his missionary expedition he had received hospitality at the home of a fervent Catholic.

The latter, seeing at night the lighted room of Anthony, moved by curiosity, went to observe several times what the saint did at night. Then he saw a beautiful boy whom the religious had in his hands and caressed tenderly. It was Jesus in person.
After the saint's death, the happy testimony told him with tears and under oath, this same miracle, they say, was reproduced in Padua, in the house of a certain Tisone dei Campo.

III - CONCLUSION
Let us gather from the life of the great thaumaturge this practical lesson; humility; not speculative humility, but practical and founded.
The Savior said, "He who humbles himself will be exalted."
Anthony humbled himself deeply, convinced that nothing was worth and could do nothing: and this humility deserved the caresses of the Child Jesus and the gift of miracles, which made him the most miraculous saint of his time and even of the centuries.
like this, let us seek to hide from the world, seeking to live in the intimacy of God, and in the recollection of prayer and virtue.
To be humble is to ask God for this virtue and to do daily acts that produce it.
Without acts of humility there can be no true humility.

 

St. Peter and St. Paul
(June 29th)

They are the princes of the Apostles. Both were the founders of the Church. Peter, as universal Apostle, Paul, as Apostle of the Gentiles: both watered the nascent Church with their blood in Rome, where by divine providence they worked and were crowned with martyrdom.
Thus, united as they were in life, God did not separate them in death.
In the year 67 of the Christian era, on June 29, Peter was crucified upside down at his request on the Vatican Hill, where stands St. Peter's Basilica of Rome today. Paul was beheaded on the Via Ostia, where the Church of St. Paul rises from the three sources.
Simon Peter was a native of Bethsaida: he was one of the first Apostles called by Our Lord, with his brother Andrew.
He was a widower. After the Ascension, he presided over the first general council of Jerusalem, then settled in Antioch, and later in Rome, governing the Church for 25 years.
St. Paul, or Saul, was originally from Tarsus (Asia) and was educated in the spirit of the Pharisees. In the year 35, two years after the Ascension, he became a persecutor of Christians and became an ardent Gospel Apostle.
The works, struggles and sufferings are indescribable because they went through the love of Jesus Christ. In the end he was led to Rome, loaded with irons, after a long sojourn in the prison he was beheaded the same day that St. Peter was crucified.

GOSPEL (Math. XVI. 13-19)
13 - At that time Jesus came to the bands of Caesarea Philippi, and questioned his disciples, saying,
What do men say about the Son of man?
14 - And they said, Some say it is John the Baptist, some it is Elijah, and some it is Jeremiah or one of the prophets.
15 - Jesus saith unto them, And whom say ye who I am?
16 - Simon Peter answered and said, Thou art the Christ, the Son of the living God.
17 - And Jesus answering said unto him, Blessed art thou, Simon the son of John: for it was not the flesh nor the blood that revealed thee, but my Father which is in heaven.
18 - And I say unto you, that thou art Peter, and upon this rock I will build my church, and the gates of hell shall not prevail against it.
19 And I will give you the keys of the kingdom of heaven: and whatsoever thou shalt bind upon the earth shall be bound in heaven: and whatsoever thou shalt upon the earth shall be loosed also in heaven.

44th INSTRUCTION
Saint Peter and the Popes
It is a sublime page among the sublime Gospel we are going to meditate on today.
The feast is from Saint Peter and Saint Paul, but the Gospel presents us today with only the beautiful and enthusiastic figure of Peter. Not only of Peter, Simon the son of John, but of Peter's entire dynasty.
Peter's own vocation is a revelation.
Peter was the third Apostle chosen, the first two being John and Andrew.
These brought Peter. When Jesus saw him coming, he stopped and looked at him for a long time. Examining him, he said, "You are Simon, the Son of John. You will be called Kefas, which means Peter." (Joan. 1. 42).
Notice well the gradation of this scene: Jesus fixed it, says the Gospel - "ln tuitus eum".
In Latin there are three words, to grade the look: see, aspicere, intueri; that is, see, consider, examine.
Jesus examined Peter: but his gaze did not simply see Simon the fisherman, but Peter the Pope. The head of this twenty times secular papacy dynasty.
Let us contemplate this admirable scene, seeing:
I - Peter's profession of faith.
II - Confirmation of this faith.

I - PEDRO'S FAITH PROFESSION
Peter must be the Head of the universal Church, and before ascending to heaven, Jesus Christ wants to form his visible successor himself, or to swear him in his role as supreme Doctor.
The function of Peter and all the Popes is, first and foremost, to present to the world the Christ, the Son of God as the center, is the focus of all truth.
Jesus Christ asks a question that provokes a decisive answer.
Question the Apostles about his personality:
What do men say about the Son of Man?
Each one repeats what they heard, and perhaps what they thought.
Some say it's Elijah, some John the Baptist, some Jeremiah or any other prophet.
After the accumulation of the opinions heard, the divine Master wants to hear the personal opinion of the Apostles, for this he bursely asks them:
And who do you say that I am?
he questions the Apostles in general: therefore, it was up to their Chief to give the answer on behalf of all.
Peter will speak will dogmatize. will give the first doctrinal definition.
It is the first act of authority that Peter will perform under the eyes of his Master.
It is the Pope who will speak the infallible Pope. Feel the inspiration of the Holy Spirit.
Jesus Christ is there and listens.
The Apostles, the first Bishops, are attentive.
Everyone listens.
Peter responds without hesitation: his word is short, sublime, majestic as the word of Jesus Christ himself, whom he replaces:
You are the Christ, the Son of the living God!
Everything is done: the Church is founded and is working.
Jesus Christ chose Peter as First Head of his Church: and on the same occasion, this new Head inspired by the Holy Spirit, launches his first dogmatic proclamation before the whole world.
Peter is the foundation stone and upon this stone is placed the throne of Christ, the living Son of God.
For the first time, the Pope's proclamation echoes around the world, and will continue to echo through the centuries.
All Popes will be the continuers of this first scene, and their lips will continue to maintain, proclaim and defend the faith of Jesus Christ.
Behold Peter made the living stone of the Church, its base, its organ, its supreme chief.

II - CONFIRMATION OF THIS FAITH
It is the first part of this sublime scene; Let us now see your organ, your supreme chief.
Peter spoke and spoke as head of the Church. His first proclamation of faith is the basic truth of Catholicism:
Jesus Christ is the living Son of God.
Let us now hear Jesus' answer, confirming the words of Peter, as he will confirm the doctrinal sentences of all the Popes:
Blessed are you, Simon the son of John, for it was not the flesh nor the blood that revealed it to you, but my Father in heaven!
Jesus Christ Himself could have proclaimed this basic truth: He did not want to, but He commands the head of His Church to do so in his name, proclaiming, as a fundamental dogma, his divinity.
He reserves his approval: and approves him categorically, saying that it is not Peter, as such, who spoke, son of John, but his Father in heaven, who revealed this answer to him, Peter being the channel infallible of the word of the Eternal Father.
But Jesus Christ goes further.
To show unquestionably that the present proclamation is not an isolated fact in the Church, but that it is the prerogative of the visible Head of his Church, he adds:
I tell you that you are Peter and on this rock I will build my Church and the Gates of Hell will not prevail against it.
This is the perpetual duration of the power of infallibility promised to Peter.
He will proclaim the truth, and the gates of hell, that is, vices, passions, hypocrisy, violence, will never prevail against the doctrinal proclamation of Peter and his successors.
The Church and the Pope are one thing!
The Church does not simply rest on the Pope but on a foundation: in this case it would be a material building, dead, but it is the Pope who makes the Church, who gives it life, movement, action.
It is the Pope who makes the One, Holy, Catholic, Apostolic Church who marks it with these great, peculiar and incommunicable characteristics.
The Pope is the principle of the unity of the Church;
It is the expansive force of its catholicity;
It is the source of his holiness;
It is the bond of your apostolicity.
Everything rests upon him to such an extent that (which is impossible) if the Church were to perish, the Pope would create it again, without God, as it were, having to intervene.
The Pope would redo everything by virtue of his power and fatherhood.
One can see at once what sentiments Catholics must have toward Peter's successor.
An inviolable dedication: he is invincible.
The earth may shake, the Papacy will not be shaken.
Oh Peter! Oh Papa! OhDad! Who are we going to?
You have the words of eternal life.
The Pope is invincible! He is also unchanging.
Men make mistakes, geniuses fail: only the Pope is the force and the truth, the virgin of all error. The waters of a new flood may submerge the culminations of the earth, they will never reach the Vatican, from where the Pope will dominate them, calm and serene, in the majesty of his unfailing age and in the firmness of his indefectibility.

III - CONCLUSION
The conclusion is necessary.
To whom do we cling to this world?
Whom to support us in the present hesitation?
Who to follow in the darkness of doubt?
To the Pope!
He is the lighthouse, the rock!
Everything passes: it remains.
If the Pope asked us how Jesus Christ asked in the midst of the hesitation that invades the world today: Do you also want to depart from me?
OhLet us answer with the cry of Peter, that we will say unto his successor, Lord, to whom shall we go?
You have the words of eternal life, and we believe and recognize that you are the successor of Peter, the representative of Christ, the son of the living God! (Joan. XII. 69).
This is what reminds us of the feast of St. Peter and St. Paul.
They are the two columns of the Church. Peter the Apostle of the world.
Paul, the Apostle of the Gentiles.
Peter is the first Head of the Church: each Pope is his successor and another Peter. Peter is perpetuated through the centuries.
To each Pope, Jesus Christ repeats: You are Petrus - You are Peter.
You were Joaquim Pecci. you will be Leo XIII.
You were Jose Sarto. · You will be Pius X.
You were Giacomo della Chiesa, you will be Benedict XV.
You were Achilles Ratti. .you will be Pius XI.
And the list will follow from St. Peter to the last Pope!
Each will leave his name of the century to take the name of the Church: You are Peter!
OhHoly priest! to you my veneration! to you my love! to you my life!
I kiss your feet: they are Peter's feet. The feet of Christ!
Hail, O Peter! Hail, O Holy Father!

 

VISIT OF HOLY MARY
(July 2)


The Visitation of Mary Sma. to her cousin Elizabeth is the continuation, or as the supernatural Corollary, of the Annunciation.
The angel had told Mary that her cousin Elizabeth had conceived a son, the Forerunner of the Messiah.
As the Incarnate Word wished to sanctify him before he was born, he moved the Virgin Mother's zeal to visit her cousin without delay.
Mary made this journey from Nazareth to Hebron, 25 leagues south, probably in the company of St. Joseph, or taking part in a caravan of Galileans heading for Jerusalem.
Elizabeth was a wife of Zacharias. priest, and now of old age, with no hope of having a descendant.
She was Maria Sma's cousin. by the following relationship: his grandfather, He had 4 children: Maria, Sobé, Ana and Jacob.
Mary is the mother of Salome, wife of Zebedee.
Sobé is mother of Santa Isabel, wife of Zacharias.
Ana is the Mother of Mary Most Holy.
Jacob is the father of Cleophas and St. Joseph.
Thus Salome, St. Elizabeth, Mary Sma, Cleopas, and St. Joseph are all four first cousins, as their children are second cousins.
These children are:
Salome, mother of St. James the Greater and St. John the Evangelist.
St. Isabel, mother of St. John the Baptist.
Maria Sma. Mother of our Lord Jesus Christ.
Cleophas, father of St. James the Lesser, Joseph, Judas, Simon, Salome, and Mary.
These notions clarify the significance of such terms used in the Gospel, speaking of the brothers of Jesus:
such brethren are simply second cousins, according to the manner of the Jews, who called all relatives up to the fourth and fifth degrees by the name of brethren.

GOSPEL (Luke. 39-47)
39 - At that time Mary arose and went in haste to the mountains, to a city of Judah.
40 - And he went into the house of Zacharias, and saluted Elizabeth.
41 - And it came to pass that only Elizabeth heard the greeting of Mary; the child rejoiced in her womb; and Elizabeth was filled with the Holy Spirit.
42 - And he said with a loud voice, saying, Blessed art thou among women, and blessed is the fruit of thy breast.
43 - And whence doth this say unto me, that the mother of my Lord come unto me?
44 - For as soon as the voice of thy greeting came into my ears, the child rejoiced with joy in my womb.
45 - And blessed art thou that believest: for the things that were spoken unto thee from the LORD shall be fulfilled.
46 - And Mary said, My soul glorifies in the Lord.
47 And my spirit rejoices (with joy) in God my Savior.

45th INSTRUCTION
The Teachings of Visitation
The Gospel of the Visitation is the complement of the Annunciation, and may be called the Gospel of the Cult of Mary.
The Annunciation reveals to us the greatness of the Mother of God:
The Visitation shows us the worship to which this greatness is entitled.
The Annunciation reports the accomplishment of the Incarnation:
The Visitation shows the consequences of this Incarnation.
We cannot meditate at once on the different phases of this admirable scene, so let us exclude Magnificat's sublime anthem and focus our attention on the two faces of the scene:
I - Mary's greeting and its effects:
II - The worship rendered to Mary by Isabel.

I - MARY'S SALUTE AND ITS EFFECTS
The Gospel, after narrating the Archangel's colloquy with the Virgin Sma., Says that she was in a hurry to a city of Judah and entering Zechariah's house, greeted Isabel and hearing this greeting, the boy Elizabeth brought in her breast rejoiced with joy.
Here we have the Virgin's greeting and the effects of such a greeting.
It is the only time throughout Mary's life that we notice a certain rush, which contrasts with the virgin reserve and calm of her character.
It is soon understood that Mary obeys a divine command, or at least a divine impulse, given by the Eternal Word who incarnated in her.
She has a mission to accomplish, and even an urgent mission. This mission is to sanctify the Forerunner, it is the liberation of John the Baptist from original sin, for Elizabeth had been pregnant for six months, and God willing to sanctify John in the breast, was in a hurry to do so before he was born.
It is a marvelous sight to see this 16-year-old, beautiful and timid how beautiful her virginity reflects in her eyes, making this painful journey of about 5 to 6 days, taking in her heart and in her bosom the Creator of the world!
It is unknown to men, only accompanied by a noble elder who is St. Joseph, or by relatives traveling in regular caravans, but followed by the eyes of angels and the Most High Himself.
Arriving at Hebron, Mary comes into the house of her cousin, spouse of Zechariah, salutes her saying, "Peace be with you, and both of these women: one, old lady, bent over the years; the other, young and charmingly charming." soft, they fall into each other's arms tenderly, as if they were a mother and daughter after a long separation.
Mary wanted to congratulate Isabel for the grace received from God that she was chosen to be the mother of the Forerunner, but before she can speak, the Holy Spirit takes the lead and inspiring Elizabeth, she sings the greatness of her chosen cousin. by God, as Mother of the Redeemer.
Having praised and exalted the Virgin as the Mother of God, she indicates the reason for her immense joy, pointing out the effects of the greeting of her young relative.
For as soon as the voice of your greeting reached my ears, the boy rejoiced with joy in my bosom.
It is the uninterrupted tradition of the Church from its inception that at this moment John the Baptist was cleansed from original sin and sanctified in the bowels of his mother.
In fact, this exaltation to John, corresponding to Mary's greeting and inspiration of the Holy Spirit in St. Elizabeth, is indicated as being of the same order, that is supernatural.
This is how Elizabeth understands it, for she says that it is by the exultation of her son that she recognizes the Mother of her Lord, as the cause is known by the effect's production.
Note also this expression of the Holy Spirit: The boy exulted with joy - exultavit in gauaio.
A simple exultation might make a natural effect suspect, but an exultation of joy necessarily presupposes a person who is disconnected from sin and made friend of God.
The sinner may exult but not; to rejoice in the presence of God. Such joy is the manifestation of the friendship that reigns between the two, it is the sign of divine grace.
Mary's greeting produced this threefold effect:
He cleansed John from original sin:
He sanctified him as the Precursor of the Messiah:
It filled Elizabeth of the Holy Spirit.

II - THE CULT PROVIDED TO MARY BY ISABEL
It is the second phase of this admirable scene.
We are here facing the first miracle wrought by Jesus Christ on earth, and this miracle was wrought by the voice of the Virgin Sma.
She will now proclaim aloud "thou magna" O worship that we owe to this organ of divine power, to this blessed woman, through whose immaculate hands pass the divine graces.
Filled with the Holy Spirit, Elizabeth exclaims. Addressing Mary:
Blessed art thou among women, and blessed is the fruit of thy breast.
In the Annunciation, when the Archangel greeted Mary, the Eternal Word had not yet incarnated, and the Virgin was not yet Mother of God, but now she is: the Eternal Word has already taken shape in her pure bowels, that is why it is no longer enough to acclaim to Mary as Blessed, but the blessed fruit of her bosom must still be blessed.
How wonderful this is, and how divine inspiration feels in every word!
She hailed Mary and Jesus, the Mother and the Son, and this is the first act of the worship that Elizabeth performed to God and to her Immaculate Mother: the worship service.

* * *

Elizabeth continues, always with a loud voice, so that she can hear her all the time: - And where does the word come to me that the Mother of my Lord will come to me?
It is new revelation!
Elizabeth was superior to Mary in everything: by age, by social position, by her marriage to Zechariah, by the appearance of an angel, announcing to her the birth of the Forerunner, and yet humiliating herself before the young cousin, who was outwardly dispossessed with a simple poor and unknown carpenter in society.
Elizabeth is unworthy to receive the visit of her cousin, to whom she proclaims: Mother of her Lord.
There is in this term: Whence comes the saying that you come to me a significant analogy, comparing it to the expression that John the Baptist will use later, receiving the visit of the Savior: You come to me! It is I who should be baptized by You. (Math. III. 14). tE you venis ad me ?!
Citing these two expressions in identical circumstances, the Holy Spirit shows us not only the moral sonship of John the Baptist and Elizabeth, but also that of Jesus and Mary, associated in his honor.
It is the second proclamation of the worship due to the Blessed Virgin: the worship of the greatness of the Mother of God.

* * *

Elizabeth ends her proclamation in a third prophetic phrase: And blessed art thou that believest, for the things which were spoken unto thee from the Lord shall be fulfilled.
What are these things said or done?
It is not the Incarnation: it was already accomplished.
It is not divine motherhood: it was already a fact.
What then are these promises?
The extension of the kingdom of Jesus Christ.
The salvation of the world.
Its universal mediation.
All of this was imputable to Mary, and this worship of praise, grandeur, and intercession was worth to her, which Isabel officially and publicly attributes to her.
The reason Mary is blessed is because she believed, it is her living faith without hesitation.
Not only because she received the Eternal Word into her breast and breastfed it with her virgin milk, as this woman of the Gospel, whose exclamation Jesus rectified, exalted her, but as she made him understand Jesus Christ on this occasion, is to have believed in word of God, and have conformed your life to this word.

III - CONCLUSION
In gathering the numerous teachings of the Feast of the Visitation, let us remember that the Savior's actions always have a supernatural purpose: they are principles and as examples of his way of acting with men.
Jesus Christ is the living law, and one act of his is enough to establish a law.
From this principle we must gather two teachings:
1. May all graces pass through the hands of Mary.
2. That we owe to Mary, following Elizabeth's example, the cult of honor, dignity and intercession. These conclusions come directly from the truths we have just contemplated.
It is a law that God's works are without retrospection, so that what he does once continues to do under the same circumstances.
The first act of Jesus incarnate was an act of sanctification through Mary.
Jesus gives Mary an integral part in the spiritual birth of John, as he had a part in the mystery of the Incarnation.
Now John the Baptist represented at this time the Church and all the elect, as it was said, that he was sent from God, that all might believe on him - ut omnes crederentper illum. (Joan. 1.7).
Therefore, Jesus Christ wants to show that Mary Sma. cooperates in the spiritual birth of all the faithful.
This is Mary's right, let us now see our duty to her.
The Archangel proclaimed the greatness of the Mother of God.
Isabel shows and practices the worship we owe her.
The worship service: blessed among all women.
The cult of greatness is the Mother of God.
The service of intercession: it is through her that John is sanctified.
What a sublime page about the worship of the Mother of Jesus!
It is the Gospel of his exaltation, his greatness and his universal mediation.
O Virgin Sma! Let your voice ring out in our ears to produce in us the work of sanctifying our souls and to excite in us a great and tender devotion to you!

 

St. Paul's Addict
(July, 19)

GOSPEL (Luc. XII. 32-34)
32 - At that time Jesus said to his disciples,
Fear not, O little flock, for it was your Father's pleasure to give you his kingdom.
33 - Sell what you have and give alms. Provide yourselves with bags that do not grow old, an inexhaustible treasure in heaven: where the thief does not come, and where the moth does not gnaw.
34 - For where your treasure is, there your heart will be also.

46th INSTRUCTION
The Apostle of Charity
The Gospel of the Feast is the living expression of St. Vincent's feelings and the rule of his life.
Trust God, give alms and give yourself is the object of the three verses that the liturgy dedicated to the great Apostle of Charity, and it is in these three verses that we must seek the secret of success, charity and dedication of the saint.
For this admiration and imitation, as for the stimulation of the Vincentian selfless, seeking to emulate this beautiful model, us walk a moment this fruitful life, Let us make it a great lesson: the example of charity. Let's see briefly:
I - The life of the saint.
II - The Secret of Charity.

I - LIFE OF SAINT VICENTE
Vincent was born in Landres, near Dax, France, on April 24, 1581, from poor but godly parents.
During the early years the small Vicente kept his father's sheep, and from the cradle, an inclination to works of charity.
Seeing these good dispositions of his son, the father decided to make some sacrifices and direct him to the priesthood.
The boy began his studies at Dax College.
Depleted resources, his father sold a yoke of oxen to keep the child at the University of Toulouse, where he did his theological studies.
He was ordained a priest in 1600, before the implementation of the decrees of the Council of Trent, with only 19 years.
A Marseille trip, in 1615, was captured by the ship Mohammedan pirates and taken to Trunis, as a slave.
Successively sold to a doctor, and then to a French renegade, Vincent was employed in the work field. The wife of the renegade, who was Turkish, admiring the patience and charity of the slave, questioned him about his religion, and found it so beautiful that chided her leaving her husband.
He was converted and returned to France with Vincent, abjured the error and ended his life as a religious.
It was the first achievement of Vincent's charity.
This first must be the link of the immense chain of charity with which the saint was to envelop the world.

* * *

Back in France, we successively met Vincent as chaplain of Queen Marguerite, at the same time Vicar de Clichy (Paris) where he proved to be the father of the poor and won all hearts.
In 1617, he was in Chatillon, at the request of his Director, Monsignor de Berulle, where he renewed the parish, converted the heretics and founded the first charitable associations.
This is where his great work began, which should serve as a model for the Conferences of Saint Vincent, organized definitively, later by the admirable Frederick Ozanam.
When these works were over, Vincent was in the family of the general administrator of the prisons, Mr. de Gondi, where he devoted himself body and soul to the evangelization of the condemned to forced labor, wiping tears, treating the sick, comforting the unfortunate, and indicating to all the kingdom. God's.
But there was a word in the Gospel that always echoed in Vincent's ears: pauperes evangelizantur - The poor are evangelized. Like the characteristic of the Saviour's mission, Vincent wants to imitate his Master, and in 1617 he went around the villages as a missionary, preaching the Gospel to the poor and the workers.
It was the cradle of the Congregation of Lazarist priests.
Encouraged by Vincent's zeal, several priests joined him and bound by vow, consecrating their lives to the salvation of the poor rednecks.
It was the saint's pet work, and until the age of 75, he himself was going to preach missions in the villages.
From this admirable work of the Mission, another, no less important, should be born: the formation of holy priests to maintain the outcome of the missions.
To this end, the Saint organized ordinands' retreats, weekly clergy meetings, seminaries, etc.
It all sprang from Vincent's heart, as zeal springs from a loving heart.
The conquests of the saint were increasing.
The dying King of France, Luiz XIII, had Vincent called in 1643 to prepare him for death. During his stay in Paris, Vicente inhabited the College of good boys, but having found a Convent of Canon, near the church of St. Lawrence, the Prior of it, wishing to leave the house for lack of religious, and knowing the immense good that Vincent was doing, handed her the building of St. Lazarus.
He established his community there, hence the name of Lazarists.
It is this convent that should soon become the focus and center of all the charitable works that Vincent was doing.
From 1659, in the last period of the Thirtieth War, Vincent traveled through France, sowing alms and the divine word, performing true miracles of organization and charity.

* * *

But France was too small to contain Vincent's burning heart: the saint dreamed to evangelize Africa by sending his matchless Lazarists to the Hebrides in Poland, Madagascar, Algeria, Tunisia to take care of the slave Christians at the hands of the people. Mohammedans.
At the end of his life he thought of the spiritual conquest of China, Babylon, and Morocco.
After the founding of the Lazarists, Vincent founded the work of the Daughters of Charity. According to a woman of rare intelligence and eminent faith, Luiza de Marillac. Widow Le Gras, created this other incomparable work of charity, which contradicts all the ideas of his time.
Until this time the nuns lived all the way down the cloisters, thus protecting their virtue against the assaults of the world: Vincent had a new inspiration, he wants to throw his daughters in the middle of the world.
The Saint wrote in his Rule these admirable words of boldness and charity.
"They will have no monastery but the house of the poor, no other cloister, but the streets of the city, no other veil but holy modesty."
The Daughters of St. Vincent are today in all parts of the world, in the midst of Catholic nations and unfaithful peoples. Everywhere is the Daughter of Charity, bending over the cradle of the poor born, as the grave of the dying soldier.

II - THE SECRET OF CHARITY
The secret of so many wonders that we cannot even enumerate lay in God's love; Practical love. That set his heart on fire.
"Let us love God, gentlemen and my brethren," he said to the members of his community, and let us love him at the expense of our arms and the sweat of our brow.
In fact, the Holy until the time of his death (he died at the age of 80 years) would get up promptly at 4 hours, and his first act was a bloody hard discipline, tearing her shoulders and back.
The early hours of the day were for prayer and meditation on his knees with his parents in St. Lazarus Chapel.
He then celebrated Holy Mass with a pity that moved the attendants.
One day (in 1641) as she celebrated, she saw the soul of dying Saint Joan of Chantal ascending to heaven, and that of St. Francis de Sales coming to welcome her, and then she saw these two souls lose themselves in God.
After Mass, the day's work began, which was without a moment's interruption.
Dealing with kings, princes, and the poor, Vincent was always the same, humble and kind.
To those who told him that he was overworked, he would simply answer, "A priest must always have more service than he can do!"
To this incessant labor, the Saint added continuous penance. Entering the cafeteria, he would sometimes say, "Damn I am, I don't even get the bread I eat!"
His journey thus extended into the night, and before returning to his rest, he fell to his knees and prepared for death.
Finally, God called the indefatigable Apostle of charity on September 27, 1660, to receive the reward of his virtue.
Benedict XIII beatified him in 1729, and Clement XII canonized him in 1737, that is, 77 years after his death.
His relics rest in the Lazarist church in Paris. Leo XIII, in 1885, proclaimed St. Vincent the Protector of works of charity.

III - CONCLUSION
What surpasses the life of St. Vincent de Paul is his inexhaustible charity towards the poor.
This charity made him the hero of zeal, of activity, of enterprise.
It was not cold altruism, preached today by men without faith, but the warm, communicative charity that warms in the love of God and sees in the poor the person of Jesus Christ.
The works of St. Vincent continue to this day to flourish in the world, and they will flourish as the love of God flourishes in the world.
The admirable Lazarist priests continue their glorious mission of preaching the Gospel to the poor, and of forming zealous priests in the numerous seminaries they conduct throughout the world, and in Brazil in particular.
The cloud of white horns, which are the Daughters of Charity, is everywhere, receiving the child who is born, the sick who suffer, and the dying man who leaves life.
The Ladies of Charity are the continuers of this legion of charitable angels that Vincent organized in France and launched as saviors through cities and camps.
The Vincentians, this other heroic legion, enlisted by Ozanam, are the continuers of the Apostles of Charity, whom Vincent gathered to assist, comfort and evangelize the class of the poor and suffering.
And all this goes on: we have it all before our eyes.
What will we do?
Let us join these legions of Apostles of Charity!
Let us help them with our alms and our active cooperation so that we may share in their worthiness.
Let us have charity, therefore, to give to the poor is to lend to God, and what we do to the humblest of men is to Jesus Christ Himself.

 

SAINT LUIS GONZAGA
(July 21st)

GOSPEL (Math. XXII. 34-40)
34 - At that time, when the Pharisees knew that Jesus had reduced the Sadducees to silence, they assembled.
35 - And one of them, a doctor of the law, tempting him, said unto him,
Master, what is the great commandment of the law?
37 - Jesus saith unto him, Thou shalt love the Lord thy God with all thy heart and with all thy soul, and with all thy spirit.
38 - This is the greatest and the first commandment.
39 - And the second is like this, Thou shalt love thy neighbor as thyself.
40 - On these two depends all the law and the prophets.

47th INSTRUCTION
The Model of Virtue
The Gospel of the feast of St. Louis, in a nutshell, outlines the complete code of perfection.
Love God with all our heart and love our neighbor as ourselves.
It is the law of all holiness, and is necessarily the goal of all the efforts of those who seek to climb the mountain of perfection.
The life of St. Louis is a life stirred by the numerous setbacks that his father raised against him, contrary to his vocation, but Louis was of invincible courage, because he loved God above all, and this love overcame all obstacles.
Not all the details of this short but full life can be reported. Therefore we will limit ourselves:
I - To go through your life in general.
II - In highlighting his favorite virtue: the mortification of the senses.

I - THE LIFE OF ST. LUIS
Luis de Gonzaga was born on March 29, 1568, in Chatilon Castle, Italy, in the year in which Saint Stanislau Kostka died, whose life he had to reproduce so faithfully.
Son of the high nobility, Louis was consecrated to Sma. Virgin by her godly mother, in danger of death, who recovered her health, and sought by all means to preserve from evil and sanctify her son, while the father, though a Christian, desired to make him a great prince and a valiant man. military.
In order to inspire his taste in weapons, his father took the boy, only 4 years old, to watch the troops magazine.
Months later the boy stood among the military, repeating certain inconvenient words without understanding their meaning. He even carried a cannon, on the sly, that exploded, which nearly cost him his life.
They were the greatest sins of his life, which he sought to atone for his whole life.
Having heard one day from his mother that he would be happy to have a religious son, little Louis whispered to him, "Mama, I believe God will grant you this grace, and I think I will be myself!"
The marquise decided to secretly help her son with this project while his father dreamed of glory and position for him.
At the age of 9, Luis was sent to Florence with his brother Rodolfo to finish his studies.
It was at this time that he consecrated himself to Mary Sma, making a perpetual vow of chastity.
Favored by God through the spirit of prayer and contemplation, he sometimes spent whole hours at the foot of the Tabernacle, or at the feet of the Virgin. Most holy.
Saint Charles Borromeo, having had the opportunity to meet little Louis, was enchanted by his deep and sincere piety, and wanted to prepare him for the First Communion himself.
From this day Louis lived as a true religious, following a particular rule, teaching the catechism to children, fasting every Saturday, and practicing various other penances.
He attended Holy Mass daily with such pity that the faithful said that in order to become pious he had only to see Louis attend Holy Mass.
Prayer, reading and study, such was the life of Louis until the age of 16.
From Mantua, his father sent him to the Spanish court amid the honors, riches, and corruption of the great, but there Louis also retained a model of virtue.
Everything that is not eternal is worth nothing, he said.
What is this for eternity? - Quid hoc ad aeternitatem? he exclaimed many times.
He tried to convince his father of his vocation, but only after three years of struggles and trials.
At the age of 18 Louis gave up his share of inheritance to his brother Rodolfo and entered the Jesuits in Rome.
His life there was that of an angel in mortal flesh and could be proposed as a model to all his novitiate colleagues.
In 1587 he pronounced the vows and shortly thereafter received the tonsure and minor orders.
He was studying theology when he was forced to leave his beloved asylum and go to Mantua to restore peace in his family, seriously compromised by the ambition of one of his relatives.
After peace was restored between his brothers, Louis returned to Milan in 1590 to complete his theology course there.
Called to Rome at the end of the same year, the young saint died there, a victim of his charity, devoting himself body and soul to the care of the sick during an epidemic that wreaked havoc in Rome in 1591.
Before exhaling, Louis continually stared at his crucifix and answered those who asked him for his condition: Let's go to paradise.
On June 21, 1591, the eighth day of the Body of God, he gave his pure soul to the Creator, being only 23 years old.
He was beatified in 1606 and canonized in 1726 by Pope Benedict XIII.

II - MORTIFICATION OF SENSES
The liveliness and the profligacy of the senses is the greatest obstacle to spiritual progress.
The first fight to be taken to those who wish to sanctify themselves is therefore against these enemies to keep them in perfect balance, not to offend God.
St. Louis is a perfect model of this all-time struggle, and he has carried rigor to excess if there could be excess in good.
carefully halt any expansion of the senses, not giving them any freedom without control and curb what could be dangerous or useless, was exercise.
His modesty was heroic.
In the everyday living of the court of Spain, once he had fixed the Queen's face, so that, finding it by chance, knew not say who it was.
His modesty with his own mother reached the point where he didn't even know the color of her eyes.
They have never seen him smell a flower or other fragrant object. On the contrary, in hospitals, which would often treat the sick, was in touch with what was most disgusting, wash cloths which they had to serve in the treatment of the most disgusting wounds.
His spirit of mortification was to kiss with affection the sores of a sick person.
Sometimes not decreased to drink the water that had washed chagada the leg of a patient.
Similar sacrifices are to be found only in the souls of the saints.
I did not like useless conversations and as soon as he could, converted them in spiritual conversations.
When the category of people prevented him from doing so, it was silent, and his silence was a lesson.
While walking the streets, visiting a home, not linked to the configuration of the places and things.
Asked if he had liked such a panorama, landscape or objects, he often could not define himself, because he had not observed anything.
In food I took what was bitter and most unpleasant. It seemed to have no taste.
Very rigorous in observing the silence rule, no one demovia this way, even in circumstances that could plausibly overcome the limits of observance.
I had the eagerness of austerities, and not let in any mortification that allowed him to superiors, always walking the cata than did suffer.
However, it was measured and understood what sometimes beginners lose sight, that penance is not intended to ruin health, but tame the brutish nature, in order to ensure against lust.
His inner virtues were no less heroic.
The humiliation and annihilation smiled the young religious, as were smiling worldly honors and pleasures.
He wore the most poídas and mended clothes, and it lived so happy he felt disgust in wearing a new piece.
Asked the mandassem the city with torn clothes and bag on his back, looking for handouts or to teach catechism to the peasants and ignorant.
He had been so happy every time he was scolded in public.
The virtue that presents the most practical difficulty is humility. To be humble is not only accept the humiliation with indifference, but is looking for her and love her.
Louis had come to this: the humiliation as was a necessity for him, and is not pleased when he felt could not find anything that would humiliate or and downgrades the eyes of others.

III - CONCLUSION
Beautiful and admirable role model to the youth, for young religious above.
Today we live in a time of comfort. The world is horrified at everything it causes to suffer.
Even in convents, despite the good will of souls educated in this force decay environment, penetrates indulgence, hidden under the appearance of ill health, the establishment of weakness, studies, work, etc.
The force of discipline is sacrificed, and instead of flying to God, such souls will leading a useless life, without fruit, because without force.
St. Louis was of a delicate constitution: educated in the midst of plenty and well-being of fortune, and yet learned to adopt and retain until the end of an austere life, not giving anything to the self-indulgence, but looking at all follow the rules of your Institute , no relief, no layoffs, no concessions.
Fitemos this beautiful model and try to imitate him but the great stages of their heroism, at least, in fidelity to the little things, that our life is full, so that the great commandment of love of God above all dominate our life and inspire our activity.

 

SANTANA PARTY
(July 26)

GOSPEL (Math. XIII. 44-46)
At that time Jesus proposed this parable to his disciples:
44 - The kingdom of heaven is like treasure hidden in a field: the man who finds this treasure hide it, and will gladly sell all his possessions, to buy that field.
45 - The kingdom of heaven is like unto a merchant looking for precious pearls.
46 - And finding a high value, sell all his possessions and buys the pearl.

48th INSTRUCTION
At first glance, it seems that the Gospel of the day has little relation to the life of Santana.
Quite the opposite: the application is perfect.
Our Lord uses multiple comparisons in this Gospel: recolhamos only the first two.
The first is a hidden treasure: the second, precious pearls.
This treasure is Jesus Christ.
One of these precious pearls is Maria Sma.
Sublime treasure hidden in the virgin field of Mary, and the possessor of this field is Santana, mother of the Immaculate Virgin.
This pearl of Israel, who is the Mother of God, was acquired as if the prayers of Hannah and Joaquim, whose marriage had been sterile in the order of nature, but that God has borne fruit both in this order as the order of grace, giving them by daughter the very Mother of God.
Let's walk briefly:
I - Santana's life,
II - The virtue of it.

I - SANTANA'S LIFE
The Gospel says nothing of happy parents and holy Mother of God. Nothing says and nothing should say.
The Gospel is the good news of the new law.
Joachim and Anne still belong to the old law, and with the new law a sacred bond, but hidden in the person of his blessed daughter, who is like the dawn of the Gospel.
Fortunately the tradition provides us with enough details to be able to more or less retrace the life of the happy couple, chosen by God to give life to the Mother of Jesus.
Santana, whose Hebrew name means graceful, was born in Bethlehem of Judea, and lived in Nazareth, in the lower Galilee.
It was aunt of St. Elizabeth, mother of John the Baptist, and also aunt of St. Joseph and Santa Isabel daughter of a sister called SoBe, and St. Joseph, the son of a brother named Jacob.
St. Augustine says that Ana was the priestly race: married Joaquim, just man of the tribe of Judah and a descendant of David, for Nathan.
This consortium was born the most pure Virgin Mary, Mother of God.
If Mary is blessed among women, because it gave birth to the Savior of the world, that about Gioria the name of Ana, being the mother of the Mother of God, and the grandmother of Jesus Christ according to the flesh!
Joachim and Anne took in marriage a life full of purity and perfection, spending their days in prayer, work and assistance to the poor.
They waited and asked with tears for the coming of the Messiah, whose advent, according to the oracles, could not be far away.
Ana felt regret the shame of infertility, because for Jewish women the greatest reproach was to be excluded from the Maternity.
Resigned, however, the divine will, prayed a day with all the fervor that God would give her a descent, promising to consecrate to God in the temple, from birth.
God answered the prayer that he had inspired, and at the same time, an angel came down from heaven and said, "The Almighty heard your prayer, you will know the pains of childbirth, and thy seed shall be glorified in the whole world!"
Joaquim received a similar warning from above, in God's name: "Anne, your wife, will give birth to a daughter, you shall call Maria She will be consecrated to God in the temple.:
the Holy Spirit will dwell in it from birth and operate great things this girl. "
Nine months later Anna was mother of a daughter, whom she named Mary.
She herself wanted to breastfeed the fruit of his old age and his supplications. Eighty days later, he went to the temple for purification, according to the requirements of the law.
When little Mary, whose holiness shone in all her traits and gestures, had reached the age of three, Joaquim and Ana took her to the temple to consecrate her to the service of God as promised.
Unable to be separated from her, and willing to fulfill her promise, the parents left their dwelling in Nazareth and went to live in Jerusalem, near the temple, where Jehoiachin owned a house, inherited from his parents.
Joaquim did not long survive the consecration of his daughter to God, died shortly after in the arms of his holy wife, at the age of 80 years.
Santana took advantage of the state and years of her widowhood to live more withdrawn from the world and serve God more fervently. Her life was an ongoing contemplation and uninterrupted exercise of charity.
Finally, having had the immense consolation for eleven years, to see his dear daughter, grow in age and perfection, and to become the holiest child the world had ever seen, he gave to God his meridious soul, At the age of 79, she was buried at the tomb of her holy husband in the Garden of Olives, where the family tomb was.
From the earliest centuries Saint Joaquim and Santana were worshiped in a special way by Christians.

II - THE VIRTUES OF SANTANA
Santana is one of these figures of saints who attract for the simplicity of life.
Nothing great stands out: she knew how to sanctify herself by being faithful to her duties of state, being faithful spouse. Loving mother, provident housewife.
It is God who makes holiness consist, not in resplendent deeds, but in faithfulness in little things, He thought Hannah worthy to be the mother of the Immaculate Virgin. and grandmother of Jesus Christ.
Humble. despite a rich family, a prominent social position. devoted himself to household chores. Becoming the guardian angel of her husband and attentive and watchful mother of her little daughter, who educated and directed in all her actions and aspirations.
As such, Santana can be presented as the perfect model of mothers, wives, housewives, and even religious and priestly souls.
Was she not the watchful guard of the purity of the Immaculate and comforting angel of the future Mother of Jesus?
Her simple, modest and collected life makes her the universal model for all Christians who have sanctification at heart.

Conclusion
Let us learn from Anne's example the practical way to sanctify ourselves.
Holiness does not consist in such or such practice, such or such devotion, or such exercise of godliness: holiness is the exact fulfillment of divine will.
The one and only formula of holiness is always and will be the short but substantial word of Jesus Christ: lta, Pater! - Yes, my Father, be done as you will! God's will.
Now this will is manifested to us by the commandments of the law of God and of the Church, by our duties of state and by superiors.
It's what we admire in Santana.
A rich society woman lived in the world, but did not have the happiness of an offspring because she was barren.
She feels it, prays, insists, but resigns herself and only wants what God wants.
The reward of this conformity to God's will was natural fecundity and even more supernatural fecundity. She was mother and mother of the Immaculate Virgin!
like Ana. let us accept from God's hands: Ita, Pater! My Father, I only want what you want

 

MARY'S ASSUMPTION
(15th August)

This celebration is like the end of the ceremonies instituted in honor of Maria Sma., And its object is:
The death of the Mother of Jesus.
His resurrection in body and soul.
His glorious Assumption to heaven.
Her coronation as Queen of heaven and earth.
Mary, like other creatures, paid tribute to death, and died in Jerusalem, being buried by the apostles in Gethsemane the cliff, where lay the remains of her parents Joachim and Anna.
Although not yet Dogma defined faith, however, is ancient and universal tradition of Christianity that Mary's body purest remained only a moment in the grave, and rose again, finding himself in heaven, together with the soul and enjoying the property of resurrected bodies, which are the impassivity, the beauty, agility and subtlety. (See about our book, "Mary and the Eucharist").
His tomb was found empty, and tradition, so jealous of preserving the remains of the saints, said nothing about the relics of Sma. Virgin.
This party is the oldest established feasts in honor of the Virgin Mary, and dates back to the fourth century.

GOSPEL (Luc. X. 38-42)
38 - At that time Jesus entered a village, and a woman named Martha Stayed your home.
39 - She had a sister, by the name of Mary, who sat at the Lord's feet and listened to his word.
40 - But Martha walked very busy with the housework; And he came and said, Lord, do you not mind that my sister let me work alone? So tell him to help me.
41 - And the Lord answering said unto him,
Martha, Martha, very solicitous stilts and upset about many things.
42 - However, one thing is needed: Mary chose the best part, which will not be taken from her.

49th INSTRUCTION
The Glorious Virgin
On the glorious assumption of Mary, the Church does recite the Gospel of Martha and Mary, who seems to have no relation to the mystery of the party.
Let us be disappointed. Marta and Magdalena are two sisters, two female saints whose lives symbolize the handles of the earth and contemplation of heaven.
Martha is the symbol of terrestrial activity.
Mary Magdalene is the symbol of heavenly contemplation.
The Savior did not reproach Marta by activity: but says the part chosen by Magdalene is the best.
Life is work, it is struggle; It is a necessity.
Heaven is God's possession; it is the reward; Now the reward is worth more than the work; heaven is worth more than earth.
On the day of her assumption, Maria Sma. Take possession of his throne in glory. It is the best part will not be taken away from her, as men is taken to the part of the earthly life.
Meditate today on this sublime prerogative of the Mother of Jesus, considering:
I - The historical fact of the Assumption.
II - The details of this fact.

I - THE HISTORIC FACT
The assumption is the party that reminds us of Maria Sma. Taken to heaven in body and soul.
The difference between the rise and the assumption as expressed term, is that Jesus Christ ascended into heaven by his own power, and that Mary was taken to heaven by divine power.
This truth is not a dogma of faith being only implicitly contained in the Gospel but is explicitly in tradition and has always been recognized by the Church's authority. (*)
Here, in short, what they say the Saints and Doctors of the early Church in this regard:
On the occasion of Pentecost, Mary Sma. I was about 47 years old.
Still remained 25 years on earth, to train and educate, so to speak, the nascent Church, as once she directed the childhood of the Son of God.
He ended his mortal career at the age of 72.
His death was smooth, as had been his life:
She had lived on love: she must die on love.
The Apostles who had not been martyred were, except St. Thomas, miraculously transported from different parts of the world, where they were preaching the Gospel, to attend the death of the mother of Jesus, and to be witnesses of his resurrection.
There were Peter and John with the other Apostles and several disciples among them Dionysius the Areopagite, St. Timothy and Blessed Hieroteu.
Maria Sma. He blessed them one last time, consoling them, and received from the hands of St. Peter the adorable Sacrament of the Eucharist, which to this day, had received daily from the hands of St. John.
Then, without disease, without suffering, without agony, he gave his soul, all abrazada of love, in the hands of his Creator and son.
On this occasion, many resurrected: the blind, the lame, the sick of every kind, were suddenly cured to contact the body of Mary.
The Apostles buried body one respect (*). When the author lived, Dogma had not yet been proclaimed. The first of the Holy Year in November 1950, SS Pope Pius XII, assisted by the Holy Spirit, proclaimed the dogma of the Assumption. (Writing Note)
Of loving children, enveloping him in shrouds lily: a crowd of faithful followed them when they were put in the grave the precious relics of the Mother of God.
They closed it with a big stone in the form door as was the custom at that time.
Three days later came the Apostle Thomas, coming from India, where he was preaching the Gospel, and that Providence seems to have away to better manifest the glory of Mary, as once had away from the meeting of the Apostles when Jesus appeared to them in the Upper Room, to manifest his resurrection.
Thomas urged permission to contemplate one last time, the august countenance of the Mother of God.
St. Peter, St. John and the other Apostles have felt happy to have access to this desire, which was also his.
They broke the seals of the stone. They opened the tomb, but oh! prodigy! In the place where they had been deposited by themselves, the mortal remains of Maria Sma., But not found the papers, neatly folded.
A scent of a celestial softness exuded from the grave.
as his son, and for his virtue, the Virgin had risen on the third day.
Nothing is more authentic than these ancient traditions of the Church on the mystery of the resurrection of the Mother of Jesus.
Are these stories in the writings of the Fathers and Doctors of the Church of the first centuries, and are reported in the General Council of Chalcedon in 451.

II - DETAILS OF THE FACT (1)
There are 4 parts to remember at the Feast of the Assumption:
The death of Maria Sma.
His resurrection.
(1) Read about this beautiful subject our book "Woman Bendita", cap. XIII, p. 319, where this truth is treated in every detail and with all its evidence.
Her Assumption into heaven.
Your coronation in glory.
Let us give some details of these four parts:
The death.
Death is the punishment of sin: stipendia peccati mors, the Apostle says (Rom VI.23.).
Now Mary had been preserved from all sin.
Therefore, it should not die.
The reasoning is accurate, however, a distinction is necessary.
The death of man can be considered in two ways:
a) as a natural consequence of the incorporation of his body, consisting of elements desagregáveis.
b) as a consequence of original sin.
If Adam had not sinned, the man, by a special privilege would have a perpetual life, for the fruit of the tree of life prevented the breakdown of its component elements.
Adam, sinning, such a privilege was taken from him.
Maria, despite its immaculate conception, no longer had the fruit of the tree of life, and as such, was subject to death.
It is believed, however, that for a particular privilege, God had given him the power to not die, so prefer.
It was a privilege, was not a right: and Mary did not make use of it to better resemble her divine Son.
I wanted to die and die of love.
Love has a threefold influence on our death.
All men must die in love, that is, the divine grace, otherwise there is no salvation.
Others die for love, are the heroes, the martyrs.
Maria died of love: that is, love was the cause of his death.
as Mother of men, Mary died in love,
as Queen of Martyrs, died for love,
as Mother of God, she must die of love.

* * *


THE RESURRECTION

There are no sensitive, explicit proofs of this resurrection but there are many implicit proofs of authority.
The apostles to open the intact tomb, where they themselves had deposited the body of the Blessed Virgin, not finding it, concluded by his resurrection, and this for many reasons.
There was no need to see Maria resurrected and glorified, to believe in the reality of the fact.
The disappearance of the body - the celestial circumstances of his death - their dignity as Mother of God - his holiness - his union with the Redeemer - to her Immaculate Conception. All this constitutes irrefutable proof of his resurrection.
There are mainly six arguments that theologians prove the resurrection of Mary:
1. Sin and death are the two gates of present life.
Now Mary came into life without going through the door of sin.
So he should get out of it without going through death's door.
2. Death must be the echo of life.
3. What God causes to be born incorruptible must remain incorruptible. Now Mary was born incorruptible. So should remain so after death.
4. The principle of incorruptibility can not be subject to corruptibility, says St. Bernard. Now Mary is the principle of incorruptibility of the body of Jesus. Therefore, she herself must be incorruptible.
5. Jesus Christ should do to His Mother what we would do to ours if we could. Which of us would leave their mothers' delivered to the grave? Therefore, Jesus Christ was to resurrect his Mother.
6. Grace, love and glory are correlative. Now, grace and love they were during the life of Jesus and Mary.
Therefore glory should be in death.
Why, Mary was the same in life.
Soon it should be in death.

The Assumption
The body of the Virgin Sma. after his resurrection he did not stay on earth.
The Assumption is as a consequence of the Incarnation.
The Immaculate Virgin once received Jesus in virginal womb - it's just that now receive Jesus his mother within its glory.
On earth, Jesus and Mary were always united. Body and soul. For nine months of a physical union, the rest mystical way of life and now in heaven, in a glorious way.

The Crowning
God was crowned in glory, one that has crowned the earth, and should keep it near you in heaven, as the retained near you on earth.
The Eternal Father crowned his beloved Daughter.
The Son crowned his dear Mother.
The Holy Spirit crowned his favorite wife.
Triple coronation that should correspond to the three prerogatives of Mary:
The dignity of the Mother of God.
The graces received during life.
At merits retained their virtues.

III - CONCLUSION
Here's what means the solemnity of the Assumption of Mary.
Maria Sma. died, is a fact, but not an effect.
She died of love for his dear Son, like this had died of love for mankind.
She raised because her immaculate body could not be touched, let alone be destroyed by grave corruption.
He ascended into heaven, because being the Queen of heaven and earth, was to take possession of his glorious throne, body and soul.
She was crowned by Sma. Trinity with a crown of glory that means the fullness of glory for the Thanksgiving fullness and the fullness of merit require the fullness of glory.
Oh this day lift up his eyes to the Blessed Virgin: it is great, it Mother and God.
She is also tender, she is our Mother.
We will also have to die.
We resurrected on the last day.
May we, like Mary, ascend to heaven.
May we one day behold his glory and receive from the hands of his Jesus the crown of the predestined.
For this: we love Mary.
We consecrate ourselves to Mary.
Let us imitate Mary.

 

ARE TARCÍSIO
(August 15th)

Instruction 50
THE FIRST MARTYR OF THE EUCHARIST
St. Tarcisius is one of the most sympathetic figures in the gallery of saints and martyrs young. This sympathy is like a reflection of his love and his heroism to Jesus in the Blessed Sacrament.
His life has been romanticized, coated legend, which have greatly contributed no doubt to grangear you the popularity it enjoys.
The real story is less poetic than these legends, without being less attractive and heroic: is this true and simple story that we will go through a moment, choosing then as the point of application, their love for the Holy Eucharist. Let us see:
I - The life of St. Tarcisius.
II - Your glorious martyrdom.

I - LIFE ARE TARCÍSIO
Tarcisio lived in the middle of the 30th century and died in 257, under the pontificate of St. Stephen 1.
He was the son of Christian parents, and probably martyrs.
From his earliest years he was designed and prepared for the functions of the priesthood.
At the age of 12 years entered the ranks of the young Levites, called lectores, what we call today's young seminarians (minor seminary) participating in this capacity, the ceremonies of the sacred liturgy.
He was pious, determined without fear.
At the age of 20 years was found worthy to take the white robe of the acolytes, who was at that time an office of responsibility and trust.
The acolytes accompanied and served the bishops, whence comes his acolyte name from a Greek word, which means follow.
Not having enough deacons, acolytes were in charge to take Holy Communion to imprisoned Christians, and the sick.
Tarcisio was appointed the Pope Stephen I acolyte, as a reward of his piety and his prudence.
It was in the year 257, under the reign of Valeriano tyrant.
Suddenly it exploded a great persecution, which sought above all slaughter the leaders of religion.
St. Stephen watched and unfolded its activity to save the herd. Called a general meeting of the clergy present in Rome, urging him to perseverance and sacrifice.
One of the priests, called Bonus, spoke on behalf of all, saying that everyone was ready to give his life for Christ and the Church.
They asked the Holy Pontiff, that, as the Supreme Head of the Church, to withdraw the Catacombs, to go to continue to drive the Catholicity, because the hatred of the Emperors had to drive up especially against him.
To helpers of his sacred ministry, the Pope appointed three priests, 7 deacons and 13 acolytes: among the latter figured Tarcisio.
The Holy Pontiff forecast held a few weeks later: he was arrested in the catacombs of Calixto and there even beheaded the holy place.
Surveillance of the Pope's aides unfolded in a thousand activities, to comfort and assist the victims of tremendous persecution.

II THE TARTISE MARTYRD
It was up, especially the acolytes bring Holy Communion to prisoners who filled the prisons and who daily offered their lives in defense of the faith.
Tarcisius, brave and active, did not rest and reserved for himself the most dangerous places.
One day he went out with his precious treasure on his chest and covered by the long white tunic.
From the Calixto Cemetery, where he was a refugee, near the tomb of Pope Martyr, Sto. Stephen 1, Tarcisio was going back to Apia route until near the Capena Gate, where he was talking a group of commoners pagans. They noticed the young man, and one of them recognized him as a Christian.
Understanding the seriousness of the young man who was carrying any sacred object, they surrounded him, and ordered him to show what hidden so mysteriously.
What could Tarcisius do against 10 men? Not discouraged, but strong faith and his love for the sacred trust that led to prison, refused, resisted, and defended himself so well that the pagans gave up arresting him alive.
Resorted, to the stones, to give free rein to their hatred and spite, and knowing that all they were allowed against a Christian, that the Emperor had declared out of law surrounded the young acolyte and threw many stones at him, which in a short time he was exhausted and wounded.
Feeling the strength failing, he put his trust in God and did nothing but pray.
"O God, the martyr whispered, my life is nothing, but you are everything! Is it possible that you may be polluted by these sacrilegious hands? Oh please, Lord! Poupai to you such an outrage, and me such pain!"
And so saying, he pressed the divine treasure against his chest.
At this moment a sharp stone struck his forehead.
and fell bathed in blood.
His hands joined on his chest, still hold with a loving pressure the sacred deposit, a thousand times dearer than his own life.
The pagans continue their work of killing and is cast upon his victim with blows to Tarcisio exhale his last breath.
Qs killers rip and tear her garments dyed in blood, and a nervous haste seek to take possession of the Holy Eucharist.
But in vain they move and fidget, they turn and turn the corpse, in every way, without finding any objects.
What had happened?
Tarcisio would have had the time to consume the sacred species, and offer them in your heart an asylum where the wicked shall not could achieve? Or probably God had miraculously become invisible divine Eucharist?
The truth is that anything supernatural happened at this time, as the Acta Sanctorum say the killers taken from a sudden fear, left the victim and fled in a hurry.
Such is in its sublime simplicity the death of the first martyr of the Eucharist.

* * *

Christians soon learned of the tragic of Tarsier death, and in danger of falling they also in the hands of the pagans, were collecting the body to intrepid acolyte and transferred to the Cemetery of Calixto, where it was deposited next to the Holy Pontiff, St. Stephen .
An old obituary, Greek, the Emperor Basil want Tarcisio was buried with the Holy Eucharist still clutched in his hands.
Faced with this grave, Christians held a true pilgrimage, keeping there lit a lamp, whose glare shone this holy place of the Catacombs, which became a source of graces and favors.
In the fourth century, St. Damasus · discovered the tomb of St. Tarcisius, who had disappeared under the fallen Catacombs of rubble and destroyed during the persecutions.
In view of this humble Angel Sanctuary, elevated by his martyrdom at the level of the Popes, the Pope himself wrote an epitaph that ends with the following terms:
"S. Tarcisio taking the Sacrament of Christ, was attacked by criminals men who wanted to force him to reveal to profane our sacred mysteries, to make them in derision: but he chose to give his life under the blows, the deliver for treason the celestial members to angry dogs. "
Later, in the 19th century, an important relic of the saint, was deposited, and is still in Gerbeviller (in France).
This is where an artist sculpted marble statue which was awarded one of the most beautiful classic productions. This statue has only one defect, it is the extreme youth of the martyr: it is rather a child and not a 24-year-old.
It is the reproduction of this work of art, with the same defect that exists in Brazil and is found today in many churches and schools. It is a work of art of friendly features, admirably symbolizes the punishment of stoning, but without remembering that it was not a child but a young acolyte 24 years old.
A few years ago it was founded in Rome a called association "Collegium Tarcisíi" and is now spread worldwide under the Eucharistic Crusade name under the St. Tarcisius protection. I hope it spreads everywhere!

III - CONCLUSION
The conclusion of the life of this young hero is the love of the Holy Eucharist.
We collect these quoted words from the Holy One: "My God, my life is nothing, but you are everything!" and before leaving profane the sacred body of Jesus Christ, he sacrifices his own life.
Tarcisio gave his life as a martyr, to this Jesus who gave his life on Calvary, as victim, and continues through the centuries to immolate themselves on our altars.
Beautiful model for seminarians above all, that's how it is for the service of the sanctuary.
Know they love the precious treasure, preserve it, defend it, die for him and with him.
The love of the Holy Eucharist must be the great virtue of aspirants to the priesthood, as it should be the great devotion of the Catholic youth.

 

SANTA ROSA DE LIMA
Principal Protector of Latin America
(August 30)

GOSPEL (Math. XXV. 1 - 13)
At that time Jesus proposed the following parable to his disciples:
1 - So will resemble the kingdom of heaven to ten virgin who took their lamps, went out to meet the husband and wife.
2 But five of them were foolish, and five prudent.
3 - And the five foolish took their lamps, and took no oil with them.
5 - And the bridegroom tarrying, they began to tocanejar all and slept.
6 - And at midnight there was a cry made, Behold, the bridegroom cometh, go out to meet.
7 - Then rose all those virgins, and trimmed their lamps.
8 - And the foolish said unto the wise, Give us of your oil, for our lamps are gone out.
9 - the wise answered, saying: Lest perhaps succeed miss us it to us and you, go ye rather to them that veridem, and buy for yourselves.
10 - But as they went to buy it, the bridegroom came: and they that were ready went in with him to celebrate the marriage, and closed the door.
11 - Later came also the other virgins, saying, Lord, Lord, open to us.
12 - But he answered and said, Verily I say unto you, I know you not.
13 - Watch therefore, for ye know neither the day nor the hour.

Instruction 51
Heroic LIFE OF THE HOLY
The parable of the object itself proposed the feast of Santa Rosa is the surveillance await the arrival of death, because not knowing is the day and time, is all prudence not be exposed to the danger of being found sleeping.
Not enough to be good at the present time: we must always be; horn was not enough at ten foolish virgins are virgins and have a lighted lamp to go to meet the bridegroom; it was necessary to keep the lamp on, do not let her go off, surrendering to sleep.
This parable has perfect application on the feast of the first South American Santa, the so friendly Rose of Lima which is the most heroic achievement of the spirit of sacrifice and sacrifice imaginable.
To know her well and penetrate the secret of their strong virtues, see:
I - The whole of his life.
II - His extraordinary mortification.

I - THE LIFE OF THE HOLY
Rosa was born in Lima, Peru's capital, on 20 April 1586. The Breviary horn presents the "first flower of Latin America holiness" (South).
His baptismal name was Isabel, however, called it "Rosa", because of the beauty and color roseada his face, reminiscent live a rose.
When he had acquired a certain discernment, he asked them not being called Rosa, but: Rose Santa Maria, to satisfy his ardent love for the Blessed Virgin.
At the age of five years did vow of perpetual virginity because it met be pleasing to God. Six, fasted three days a week on bread and water.
Arrival at age girl, and fearing that parents think to look for him a groom cut the splendid hair and drew from many other devices to destroy the face of beauty.
I did not want to be the target of anyone's sympathy.
The mother's plans were quite different: aspired to see his wife the daughter of one of the great lords of capital. And to achieve this, the forced to attend society, taking herself to the various amusements.
Rosa obeyed with perfect docility, merely to preserve the thought of God. The qualities and beauty of the young maiden, could not fail to draw the attention of young rich: and so in fact happened.
A distinguished servant by education and fortune asked Rose hand. The mother was at the height of joy: Rose, however, opposed a formal refusal. It was the reason and the principle of an entire change in life. Instead of being beloved as had hitherto been the parents, they showered the innocent daughter of injuries and ill-treatment.
Rosa endured without murmur, with an angelic resignation gradually disarmed the hassle and hardness of the parents.
20 years old he obtained the license to enter the Third Order of St. Dominic.
Parents allowed to be done in the garden background a small solitary cell where he could surrender their penance and where only left to go to church or visit the numerous patients from the neighborhood.
Says his biographer Rosa took each day 12 hours in prayer, 10 hours work and two hours of sleep.
His life was truly amazing took the mortification and sacrifice, antidote to complacency of our time.

II - THE ROSE mortifications
As a child, for a special inspiration of God, Rose practiced in heroic degree fasting: so true is that the demands of our body and our health and decrease grow often in proportions with which we grant you.
Small child also did not eat fruit, to feel a strong inclination for them.
With six years he fasted on Fridays and Saturdays · on bread and water.
15 years old, he vowed never to eat meat unless it was obliged by obedience.
Later, he contented himself with a simple soup made with water, without salt or other seasoning.
Judging such penance too light joined him such a bitter drink that could not swallow without crying.
Many times spent entire days without taking food minimum.
Every night was cruelly whipped with iron chains, offering to God as bloody victim for the triumph of the Church, to your country, for the souls in purgatory and sinners.
In order to suffer more, tortured members one after another, to the point that the wounds had not healed nor time, which reduced his body to an open wound.
Piously united to the passion of the Savior, it was ingenious in finding penances that approached the best of his divine model.
Still small begged someone to put him on his shoulders a stone peso, to feel the best that Jesus had suffered, carrying the cross.
So overwhelmed was his prayer, sweating, groaning; under the crushing burden peso, but continuing through his little body fall exhausted.
At 14, he changed this practice by another even more cruel: went out at night to the garden, shoulders torn by discipline, as had been the shoulders of Jesus Christ after the flagellation, carrying like him, a heavy cross.
I walked barefoot, slow steps, pondering the rise of the Savior to Calvary, leaving it to fall, from time to time under the weight of the cross, to better imitate the divine model.
I had girded loins for urn triple current, which was locked. releasing this key in the river, not to be able to open more, or remove this instrument of torture.
These currents, in a short time spent epidermis and penetrated the raw. The pain was so acute. That despite his long silence, one night poude not hold the tears and burst into sobs long.
He was forced to reveal his secret to a servant of the house, who helped to remove the current, but in vain.
Fearing that the sound of a hammer called the attention of his parents, Rose turned to prayer, and suddenly, the chain was broken: to pluck it, it was necessary to tear pieces of meat that covered up.
Often the holy maiden put his bare feet on the stone oven mouth and there, burning them, was meditating on the pains of hell.
Having obtained a silver blade, made it a circle, putting him three lines, each 33 sharp nails with the tip inside. in memory of the years that the divine Savior spent on earth.
He cut his beautiful hair; and every Friday dug this crown on the head with such force that the tips penetrated deeply in the meat.
They have been ignored forever these heroic maceration, if one day, Rose had not passed out in the presence of his father and hit his head on the ground, which gushed blood.
Not satisfied with some boards that served as his bed, the young heroine made a bed of firewood bundles bound with ropes. and filling intermeias with tiles and crockery fragments, having the sharpest parts upwards.
Each night, to lie down on this bed of torture. filled the mouth with gall, the gall of memory that the executioners had offered to Our Lord on the cross.
She confessed that such a drink parched him and burned his mouth, that wake up barely could breathe and speak.
The poor martyr was terrified of this bed trembling just thinking about it. And sometimes, predicting all that was going to suffer was making violent fever.
One night disgust was so great that it can not decide to take your rest: Then Jesus appeared to him and said, "Remember, my daughter that the bed of my cross was much harder, narrower and more horrible than yours! "
Strengthened by these words, Rose constancy not to be denied more during the 16 years that still lived.
I slept only two hours, and the vigil was for her, and for St. Catherine of Siena, one of the most painful mortifications.
When he was kneeling, his eyelids shut him, in spite of their own, not triumphed sleep but sending a cross to a little greater than the height. In whose arms had two big nails, to support the weight of your body.
When he wanted to pray at night, it suspended this cross, as well as suspended and dead, was delivered to his contemplation.
It would give an incomplete idea of ​​the heroism of the young Rosa, chronicling their extraordinary mortifications, we did not say that this was subject to obedience, and he was always willing to abandon these penances, since the confessor do not approve.
She understood that holiness does not consist in mortification, but this is a means to arrive at perfect union with God.
Such penances were the will of God, and each time the confessor wanted to oppose to such apparent excesses, God made him understand that such was his will.

* * *

Needless to say, both heroism was rewarded by extraordinary favors.
I enjoyed often the visible presence of Jesus Christ, who appeared to him in the form of a little child.
During their prayers and work, the Child Jesus is often depicted in the table on the book she was reading, extending her little arms and talking familiarly with her.
Rose died on August 24, 1617, at the age of 31 years.
The grave of Rosa was soon glorified by miracles and above all by countless conversions, which operated in the capital, around the world and through Peru.
She was beatified in 1668 by Pope Clement IX, and canonized in 1672 by Clement X, 55 years after his death.

III - CONCLUSION
Santa Rosa de Lima seems in sympathy of his age, his beauty, as one of the great exponents of the spirit of mortification.
It is good to remind ourselves that there are two kinds of Santos: admirable ones, other imitable.
Among the admirable we should put Santa Rosa, as among the imitable must put St. Therese. Are two nice figures, attractive, but in a different feature.
Santa Rosa is the heroism of the hidden life, simple, without leaving the confines of the common religious life.
God presents these two kinds of models. To show us that holiness is not in this or that practice, or in such an exercise, but to conform entirely to the divine will.
It is God who directs souls and shows them the way forward, through its law, the law of the Church, the Rule and the legitimate superiors.
Want to choose for themselves, it is to do the will. Follow the path of obedience, it is to follow the will of God, and only there holiness lies.
May the example of Santa Rosa, publicly condemning the current sad indulgence, excite in us the desire for holiness and strength to bravely walk the path that leads to holiness, which is the renunciation of ourselves and compliance with the divine will.

 

OUR LADY OF SORROWS
(September 15th)

There are two celebrations of Our Lady of sorrows; however, distinct object.
On Friday the Passion particularly remember the pain that Mary Sma. He suffered at the cross, when he joined the sufferings of her divine Son. So is called this feast: Compassion of Mary Sma.
On September 15 the Church honors the Blessed Virgin under the title of Our Lady of Sorrows, in memory of the seven circumstances in which most suffered:
1. The prophecy of Simeon,
2. The flight into Egypt,
3. The loss of Jesus in the Temple,
4. Jesus carrying the cross,
5. The meeting on the road to Calvary,
6. The Crucifixion of Jesus,
7. The Descent from the Cross and burial.
The feelings that should excite us in these holidays are those of compassion towards Sma. Virgin - and share in their pain.
The beautiful sequence: Stabat Mater, attributed to Innocent III is the expression of these feelings.
The intensity and extent of Sma's sufferings. Virgin shows us the greatness of his love for us and shows us the gratitude we owe him.

GOSPEL (Joan. XIX, 25-27)
25 - At that time were along the cross of Jesus, his mother and his mother's sister, Mary Cleophas's wife and Mary Magdalene.
26 - Jesus therefore saw his mother, and with her the disciple he loved, said to his mother: Woman, behold your son here!
27 - Then he said to the disciple, Behold thy mother! And from that hour the disciple took her to his care.

52nd INSTRUCTION
A PAINFUL VIRGIN
The Gospel of Mary of sorrows Sma. is summarized in the sacred books, however, through a nutshell, our faith finds immense horizons.
The first pain of the Virgin Mother, the prophecy of Simeon, the glance reveals all other pains, in this first germ pain: A sword of pain to pierce your soul. (Luc. 1. 35).
This sword penetrated the Heart of Mary, pierced it to make it into the sublime victim, virginal, together with the great Victim of Calvary and co-redeemer of the human race.
Let us examine this touching picture of the pain of the Mother of God, meditating:
I - The reason for these pains.
II - His inexhaustible sources.

I - NAME OF MARY pain
Why did God allow the suffering of his mother?
A mother who so dearly loved, who was without sin, and that had nothing to atone for itself?
Assinalemos only the following three reasons:
1. The love of Jesus. Maria.
2. The increase of the merits of Mary.
3. The example of the mother to the Sons.

* * *

Love is nothing more precious than can give yourself.
Now Jesus was suffering itself.
Thus, giving to Mary, it should also give you grief.
In fact, we see the Gospel that one law involves the Son and the Mother.
And this law is a law of immolation, of atonement.
If Maria Sma. If I did not participate in all the consequences of this law, I would not be a true mother of immolated Jesus. It would rather be a simple instrument.
Jesus left the glory of heaven to suffer on earth. It is therefore logical that those who love also love their sufferings.
To love is to give.
Jesus gave himself entirely to Mary, and this whole Jesus, Jesus is sacrificed, crucified, suffering. The suffering of Maria Sma. corresponds to the love God has for you.
And who will define this love?
Similarly no one will say how much suffered the Blessed Virgin.

* * *

Another reason is the increase of the merits of Mary.
Never the merits accumulate faster as suffering.
Now, the elevation of Mary in the sky depends on its merits; and these merits are gained especially by suffering.
Therefore, the dignity of the Mother of God is not enough for Mary to be elevated above all creatures.
There is dignity, but are the merits that God crown in heaven.
If Mary had spent 72 years in this world of static life, his throne would not have approached God, so close, in the present order of things, where repair and atonement form as the basis of redemption.
Amor similes imenit aut facit, the ancients said.
Love is the similarity or operates.
Mary should rise in glory, not by pure divine privilege, but a complete correspondence to the grace of their vocation.
And her vocation was to be a co-redeemer of mankind.

* * *

The example that Maria Sma. must present to the world, it is another reason of their pain.
Suffering features about every human life; it produces or can produce a double effect: it turns away from God, or approaches him.
In fact suffering in man excites suspicion of God, a silent revolt, one as despair.
It is suffering with love the effect is opposite: trust in God because it is Father, obedience is because Master's love because it's Redeemer.
The dôr loses the evil and sanctify the good.
It is hard to accept suffering.
To facilitate us this loving acceptance, God gave us Maria Sma. as a model: pierced his heart with a dagger in every imaginable pain.
Whatever the intensity and extent of our pain, we can look into Maria Sma and tell us: She suffered it, with much more intensity than I!

II - SOURCE OF THESE pains
I will not speak of the actual causes of pain Maria Sma., But certain special sources of continuous bitterness.
The major source, the only special source of all his suffering is the love dedicated to his Jesus, as God and as his son, but beyond this first source, there are other sources that singularly increased the sufferings of the desolate Virgin.
These are the following three sources:
1 . Not being able to die with Jesus
2. Not being able to relieve the pain of Jesus,
3. Your knowledge of sin.

* * *

For a crushed heart, death is preferable to life: and when, as for Mary, death is not a separation, but a union of the recovery of the land. Oh then as the mother should want this blessed death!
Jesus had on Maria all the appeal of your beauty, your kindness, your love of the Son and of God, while focused on the Heart of Mary, love and father's rights and the mother of Jesus was three times his son: the son of his love, the son of her virginity and the son of her womb.
And this Jesus disappears dies by shedding his own blood, and enveloped in a dark cloud of ignominy. This lovely Jesus dies, and Mary cannot follow him in death.
Oh what a horrible death from the torment of not being able to die!
Santa Teresa, in the ecstasy of his love for God, exclaimed: - Hill, because he can not die.
And Maria Sma., Continually dying because he can not die with your Jesus.
Natural death is an instant, Mary's mystical death was continuous. Her life was a prolonged death.

* * *

Maria Sma., Could not die with your Jesus, and torment height, nor was it given alleviate his sufferings.
Santos revelations tell us that, although absent from bodily Gethsemane, she watched in spirit and followed within the different phases of the Redeemer of agony.
But she was bodily present in the scourging, the crowning with thorns, on the way to Calvary, the crucifixion, the death of Jesus.
That unspeakable ordeal, to a mother's heart, so loving and sensitive, like Mary, being obliged to follow step by step, this bloody drama.
Other mothers have at least the consolation in losing the child to feel the presence of God to console when it strikes, but to Maria's son is at the same time: God they kill and it hurts your heart.
And I couldn't do the least service to him.
The thorns were running slowly and painfully blood in the eyes of Jesus and Mary could not even wipe his face.
The lips of Jesus were parched with thirst, discolored, cracked and she could not even bring him a drop of water to cool them.
The aching head of Jesus does not find a place of rest, as in any position, the thorns penetrate deeper into his lacerated flesh, and Mary can not even sustain it for a moment in her maternal hands, and hold it until death put an end to so much suffering.
What a torment!
It is a thousand times more painful for a mother to see her son in torment, unable to relieve it, than herself suffer its torments.

* * *

A third source of torment for Mary is the clear knowledge that is sin.
She had been chosen by God to be a co-redeemer of mankind.
The Redeemer came to expiate and repair the sin, who knew the background, all their wickedness and wickedness. Maria Sma., Associated with the repair, was naturally associated with the knowledge of evil that would atone.
Now sin is the center of the Savior's passion and death.
Was the view of sin which started the Heart of Jesus, the sweat of blood that moistened her robe and ran to the ground in the garden of Gethsemane.
It was the thorns of sin that pierced his head, and the stripes of wickedness that tore his body.
It was the weight of sin that fell to the ground bathed in blood.
It was the harshness of sin nailed on the cross and opened his chest.
Mary saw what looks of sinners could not see:
the hideous, repellent vision of the world's sins, weighing on the shoulders of Jesus and making him buckle under the weight of their wickedness.
She saw that sin truly attained divinity itself, seeking to destroy the Author of life.
Maria saw the greatness of God offended, such as via the wickedness of angry man.
At this sight she shuddered with horror and wonder.
More appalling was the suffering of Jesus, but equally atrocious was sin: so that the view of the first revealed to him the second of the abyss.

III - CONCLUSION
Do not be content with a summary view of the Virgin pain.
This look can only see human suffering:
We need to get to the bottom of these pains, and measure his vehemence and extension the reasons for them and the sources from which flowed.
These reasons are divine, as divine are the sources!
The little that is in the the penetrate this mystery, it is enough to stay in horror of their reality.
Three reasons, which are three deep, are presented before us: the love of Jesus through Mary, the increase of the Blessed Virgin merits: his example to mankind.
That ineffable reasons, incomparable, whose reality gives vertigo.
And these three reasons are powered by three inexhaustible sources that give them new extension and new strength: Maria want to be able to die with Jesus, and this happiness is taken away from. I would like to relieve you, and this consolation is refused.
See the horrible sin to kill your son: and can not keep him.
It takes suffering and drink to the last drop, the gall that is satiated your Jesus.
You need your soul is like living mirror, which reflected all the torments of Jesus. It must be the Virgin of pain as Jesus is the Man of Sorrows!

53rd INSTRUCTION
IMMENSITY OF MARIA'S PAINS
It's hard to talk about the pains of Sma. Virgin.
We tend to enjoy the pains and joys in turn outer material, and costs, convince ourselves that the pain is measured by the very sensitivity of each person.
The same pain that befalls two souls, is capable of killing one and not to disturb the other.
And beyond this psychological side, the pain has a supernatural feature, from the will of God, purifying or sanctifying role it should have on the suffering person.
Let us try to form an idea, though incomplete pains of the Holy Virgin, examining its immensity:
I - In your measure.
II - In your number.

II - MEASURE OF THE PAIN OF MARY SMA.
As associated with the redemption of man, Sma. Virgin, was, after Jesus, feel the pain in all its perfection, to have, in this way, the pre-eminence from right and be in reality; the Virgin of sorrows.
Such preeminence should be supported, or rather should be proportionate:
Your greatness,
Your holiness,
At your lights.
These three prerogatives form as the measure of your pains.

* * *

The greatness of Mary!
She was the Mother of God.
Who can understand the elevation of this title !?
Saint Thomas sought to do so and he concludes by saying that divine Omnipotence could not imagine higher greatness.
Now one dôr provided to our forces, to our thanks, can be so tremendous that we felt a sort of malaise, the thought that God could require of us.
What should have been because, in Mary, the pain proportionate to its greatness of Mother of God, to his supernatural power, and its immense capacity to suffer?
If the summit of the Mother of God greatness escapes our penetration in the same way, the abyss of his pain, corresponding to this greatness, escapes us.

* * *


HIS HOLINESS
The second side of this measure of Mary's sorrows is her holiness.
The trials of the saints have always been analogous to their merits, which equaled in degree and to which they were particularly attached.
Let us note as a fundamental principle that Mary's sorrows are God's work and are an instrument in her hands to perfect the soul of her Mother.
God wanted to raise her mother to the pinnacle of holiness; then I should lift it to the pinnacle of pain: they are like two arms of the divine balance.
Mary's pains should be as close as possible to the pains of Jesus.
And who will calculate the immensity of the Savior's pain?
Similarly, it is impossible to calculate Mary's pains.
Mary's sorrows were to unite with the pains of Jesus Christ as an integral, secondary part of redemption.
They should soon resemble these pains as much as possible so that they would not be unworthy.
The holiness of the Mother of God was not absolutely unlimited, of course, for only infinity is limitless, but she was all that human holiness can be.
Examining her closely, we retreated under a sense of awe.
And when, afterwards, we want to examine and calculate the suffering that must correspond to this holiness, we are overwhelmed to the extent of pain corresponding to it.

* * *


The third side of the measure is Maria Sma's lights.
Knowledge always increases pain; as sensitivity increases his violence.
When we suffer, we know only a part, and almost always the smallest part of our sufferings and no, we generally retain possession of ourselves. Part of our being is deprived of feelings under the impression of the blow that strikes us.
A child mourns the death of his mother; But how long will it take to properly assess the extent of the loss you have just suffered?
In Mary none of this happened. She had full sense of the facts; his gaze dipped to the bottom of suffering, because everything was light in it.
Not only did a perfect intelligence illuminate his faculties, but his inner life unfolded in a supernatural atmosphere of divine air and light.
In his pain this light was a new torment to him.
No one but the Savior can fully understand passion, nor can it embrace all its horrors.
Mary's intelligence is the only one that approaches Jesus, and as a result of the excess light that illuminates her soul, it can penetrate the depths of this abyss.
Although the extent of Maria Sma's pain. it escapes us because it is impossible for us to measure the intensity of the divine lights to which they must be proportioned.
II - Number of these pains
The multitude of the pains of Mary Sma. It is no less extensive than its measurement.
The word number is misused. The immense has no number, for it goes beyond what the human spirit can count.
Suffice it to say that Mary's torments surpassed the torments of all martyrs.
By his particular perfection,
By the vision of Jesus' humanity,
By the intuition of his divinity.

* * *


Not only was there never a martyr, however prolonged and complicated their torments, equaled Sma. Virgin in sufferings. but even the agonies of all martyrs, with the variety and intensity of torment, cannot approach the anguish of their passion.
As for bodily anguish, Mary's anguish surpassed that of all martyrs.
His whole being was filled with bitterness.
The gladia that pierced his soul struck every nerve and fiber in his body.
This sinless body, in fact, with its weird perfections was delicately formed to suffer more than any other creature, apart from its Son Jesus.
Moreover, the martyrs had long regarded their body as their greatest enemy; and so they mortified him, subdued him, until he harbored a pious hatred against him:
Qui odit animate suam in hoc mundo. (Joan. XII. 25).
Mary's body was without sin. It was the purest substance the world had ever produced, from which the body and blood of Jesus Christ had been formed, so that Mary could not hate this body so glorious and glorified by God Himself.

* * *


What is the great sustenance of martyrs in the midst of torment?
It is the light that floods their spirit, allows them to contemplate the beauty and glory of Jesus for those who are suffering.
It is this light that quenches the ardor of the fires, softens the blows of the whips, and dulls the blades of steel to tear their flesh.
What martyrs have inside is stronger than what comes from outside.
Her agony is still real, no doubt, but it is counterbalanced, tempered by the grace that floods her soul.
But where will Mary's gaze seek consolation?
This spiritual gaze must necessarily address the object that your bodily gaze is already contemplating.
Look at Jesus, and this sight is your torment.
See the human nature of Jesus; and Mary is the Mother of this nature.
He is your treasure and your all: what a source of deadly, acute torment there was in this contemplation!
Maria saw more.

* * *


There was the divine nature in Jesus, so Jesus was to be worshiped as an eternal God.
Maria saw it perfectly. In that deceitful man, spit out, crucified, she recognized God himself insulted by men.
Inexpressible the anguish that submerges the soul of the Mother of God.
Jesus was and is the joy of martyrs; and here He is like the tormentor of his Mother.
There has never been martyrdom like this, and there is no other name to express it but the pains of Mary!

III - CONCLUSION
As we have seen, the pains of Maria Sma. they are truly immense in measure and number, to the extent that they exceed what human forces can withstand.
It is the unanimous opinion of the authors, based on the revelations of the Saints, who only a miracle, Mary kept life under the pressure of these intolerable torment.
Herein, horn on many other things, she participated in the gifts of her divine Son during the passion.
The forecast had his sufferings from the moment of profeda of Simeon was so vivid and so real, that without a special help of God, his soul would have separated from the body.
In our pain, there is usually much exaggeration: the imagination the almost always doubles.
The sorrows of Mary, on the contrary, everything was inteirarnente true and real.
These pains were sharpened by the perfection of his perfect nature, by its superabundant grace, ideal beauty and especially the divinity of Jesus.
The physical nature of Mary, free from the ravages of sin and disorganization that follows sin, was filled with a perfect vitality, distinguished by more vivid sensitivity and the ability to suffer more astonishing.
There was nothing, neither the spirit nor the feelings that could dampen one of the blows he received.
We note also, to understand the immensity of these pains, which in the habit Maria did not make her more bearable suffering.
Amidst the ineffable stillness that marked Mary, the torment did not give him any respite: not the left or day or night.
There was no succession in these pains, all of which are fixed in your heart like a sword that pierced continuously and simultaneously.
What an unfathomable abyss!
as the Church's right to put on the lips of the Virgin painful this prophet of the text: "O you who pass this way, behold and consider themselves there is pain like my pain" (Jerem I. 12.).
Let us at least sympathize with the pains of the Sorrowful Virgin.

 

HOLY TERESINHA
(Patroness of the Missions)
(3 October)

GOSPEL (Math. XVIII. 1-4)
1. At that time the disciples came to Jesus, saying, Who is the greatest in the kingdom of heaven?
2. And calling Jesus to a child, he set her in their midst.
3. And he said, Verily I say unto you, I know that ye are not converted, and as children, ye shall not enter into the kingdom of heaven.
4. Whosoever therefore shall be little, like this child, shall be the greatest in the kingdom of heaven.

54 to INSTRUCTION
SANTA WAY OF CHILDHOOD
This Gospel is the perfect resume Santinha of life that we celebrate today.
Becoming a child was his ideal and his motto, and he knew how to accomplish it so admirably that he became one of the most powerful saints in heaven and the most beloved on earth.
Teresinha's life is admirable, but it is above all imitable. It seems that God raised this humble nun to guide the spirituality of our day, to give it directions of simplicity, and to destroy a certain apparatus of science with which it seemed clothed.
Let's meditate on this beautiful life and highlight what characterizes Santa Teresinha. They will be points of our considerations:
I - Your life.
II - The Secret of Holy Childhood.

I - your life
This life is comprised in the "Story of a soul ...
written by herself, and supplemented by the documents of the canonical process.
Theresa was born in Alençon, France, on January 2, 1873, the daughter of parents deeply pious: Louis Martin. Both in his youth, had felt aspirations for religious life, however, by a visible providence, could not accomplish this first ideal of his life.
Therese was the ninth of this sapling trunk of faith and piety.
She was weakly built, lively, outgoing, cheerful.
It was not flawless: was stubborn, with a penchant for vanity.
Only at the age of four and a half years, in 1877, he lost his caring mother.
It was the beginning of a new life, serious and thoughtful. Teresinha understood the extent of the blow that had hit her.
Shortly after, Mr.. Martin left Alençon and was settling in Lisieux, in the company of his five daughters alive.
Teresinha found in her sister Paulina, a second mother; But in 1882, this came to Carmel and behold Therese orphan for the second time.
She cried and felt so strongly that this separation has fallen seriously ill.
Luckily he found it in his older sister. Maria, a third mother.
Restored, or rather cured by Immaculate smile, Therese began attending the College of the Benedictine Sisters, which was distinguished by the vivacity of intelligence and application to study.
On May 8, 1884, the pious schoolgirl made the first Communion with all the tenderness of her young heart. It was the first encounter with this Jesus that he should love so much for the rest of his life.
God allowed that in the following years the soul of Therese fell in painful anguish and scruples of conscience.
And by accumulation of evils, he lost the third little mother, Mary, who also came to Carmel, like Paulina.

* * *

Therese had reached the age of 15.
He wanted to enter the Carmel but due to his poor health, the superiors did not accept it and delayed his entrance to the age of 20 years.
But Therese was stubborn: he went to the Bishop of the Diocese. New refusal.
Not discouraged. He wanted to address the Holy Father, Pope Leo XIII.
Taking advantage of a pilgrimage from France to Rome, Mr. Martin joined him with Celina Therese and daughters.
On the visit to the Holy Father, for being too large pilgrimage, he had forbidden Director who spoke to the Pope.
But Teresinha was still stubborn. After kissing the feet of the Holy Father, she put her trusting little hands on his knees and tearfully begged him to let her go to Carmel with 15 years.
The Pope smiled, but relegated the decision to the Superior of the Order.
The heart of Thérèse almost snapped pain wept, prayed even more and not discouraged.
Always stubborn, he appealed to his superiors, asked, begged, and the following year. on April 9, 1888, this is Teresinha admitted to the Cloister of the Lisieux nuns.
For the space of nine years she will live in this sacred precinct, praying, working, suffering for her only love: Jesus.
It is from this room that your virginal and loving soul, make your flight into the arms of her husband sky on September 30 1897.

II - THE SECRET OF CHILDHOOD
It is not enough to know the outer life of Santa Terezinha, it is necessary to penetrate the Sanctuary of your soul.
In the convent, his life was that of a fervent religious, not distinguishing outwardly in their actions, but execute them so.
She led a quiet life, collected, full of small sacrifices, but full of great acts of charity and selflessness.
Before he died, this humble religious had the courage to say that would go to heaven and there would your sky to bring down a rain of roses on earth.
She spoke of her little way of spiritual childhood, which was to lead many souls to God.
This secret childhood is holy protruding part and practice of St. Therese of life.
It seems very simple, but is very deep, and is the practical summary of the conformity of our will with the will of God.
The basis of this spirituality is as follows:
God is Father, and the tenderness of his heart eclipses the tenderness of all mortal hearts.
More than that; his goodness surpasses that of all mothers: for in the words of the Prophet, is impossible for a mother to forget her son, God will never forget us. (Is. LXIII. 25)
It follows that the safest to win her heart, it is to remain a child to your eyes, or become child This is done by recognizing our nothingness, in the presence of his majesty.
Then you have to trust without fear in his sovereign goodness, in order to provoke mercy.
Such are the opening lines of Santa Teresinha's little secret, which she wants to reveal to little souls.

* * *

Let us note here the three proper characters of this holy childhood.
The first is recognition of their disability and indigence.
This arrangement is rarer than you think. Many godly souls confess their weakness to some extent, but in the meantime they think they have some personal strength.
Do not understand that the strength of the little child is your own weakness, for God is much more inclined to help your creature, the more it recognizes and humbly exposes his radical impotence.
Santa Terezinha has charming teachings in this regard.
She writes: "To be taken to heaven in the arms of Jesus, I do not need to grow: we must, on the contrary, that it is small and getting smaller" (Hist IX.).
And again: "What pleases Jesus in my little soul, is to see me loving my littleness and my poverty, the blind hope that I have at his mercy."
She goes on to say: "It is Jesus who makes everything in me, and I do nothing, but to be tiny and weak."

* * *

The second characteristic of holy childhood is poverty.
The child has nothing of itself: everything belongs to their parents, they give you everything you need, because they know nothing, and ask what is missing.
This is what inspired Saint Teresinha these admirable words:
"Among the poor is given the necessary to the child, but since has grown to become large, the father does not want to hold her and says, works now, you can sustain yourself to yourself!
"Well, gather it, never hear such words, I did not grow, feeling unable to gain eternal life of heaven.
"I knew I never do alone thing was always tiny, having no other occupation, spoon but the flowers of love and sacrifice, and offering them to the good God to please you."
A child who wants to obtain the requested assistance for their age, should tell his father, I can do nothing, be my strength. I have nothing, thirst for my wealth.
That's what Teresinha did continuously.
The third characteristic of holy childhood is unlimited trust in God.
Heart humility, poverty of spirit, and trust in the mercy of the heavenly Father: - this is the base that sustains all the spirituality of St. Therese. She often repeated the words of St. John of the Cross: "It reaches from the good God as much as expected from him."
She wrote in this regard: "God is compassionate because it is just, slow to punish and abundant in mercy, because he knows our weaknesses, and remembers that we are dust." (Cart.).
The consequences of this trust should extend to our past faults, our failures, our trials and the dryness.
At the end of his life, Therese long suffered dryness and abandonment, but said: "I go back to the good Lord and I thank you anyway I think he wants to see how far will my confidence."
Wrote elsewhere: "If the weak and imperfect souls, which my, feel what I feel, no despaired of reaching the summit of love"
"The soul that wants to walk this path, says Santa, must imitate the simple and warm tenderness that children lavish their parents, and make Jesus the touch.
"They should not miss any opportunity to please him:. Do not miss out no small sacrifice, no act, no word to witness her tenderness should not only learn to suffer, but enjoy for love and all it does, as in all suffering, knowing how to smile at him. "
And the infallible means, she continues, not only to get a look of love, but to see up high in his father's arms and pressed over his heart. "

III - CONCLUSION
Great lessons we can learn from the life of Santa Teresinha.
The first is proof that holiness is not to big and do many things, but to do everything well, and for God's sake.
The second is the practice of the doctrine of holy childhood, which Therese has come to put in full light and practically apply our life.
This path of spiritual childhood is not a particular state for some souls; it must be the general norm of all who aspire to perfection.
The "little way" is for all: What can vary, and necessarily varies is the degree of love with which to practice the virtues of this pathway, ie, the humility, the spirit of poverty and trust in God's goodness .
The incomparable merit of St. Therese, as is his glory forever is to make it as attractive, but without concealing the sacrifices and struggles that requires. She showed holiness in a truly evangelical aspect, stripping it of complications, in which the human spirit involved through the ages.
This is what an illustrious theologian said: - "Saint Teresinha unveiled the way to heaven"; and to a Cardinal: "Teresinha suppressed the mathematics of holiness."
And it's not only as revealing childhood holy, that St. Thérèse appears to us, but as a model this way of practicing virtue.
She revealed the way and gave us the example.
And this example of God received full approval by the numerous miracles that little saint has operated and operates, and the sublime virtues that their example has raised in the Christian people.
Died in 1897, was beatified in 1923 and canonized in 1925, ie 28 years after his death and was appointed special protector of Missions, alongside Saint Francis Xavier in 1927.

 

SAINT FRANCIS OF ASSISI
(October 4th)

GOSPEL (Matt. XI. 25-30)
25 - At that time Jesus said, I thank you Father, Lord of heaven and earth, for hiding these things from the wise and prudent, and revealed them to little ones.
26 So it is, O Father, for it pleased you.
27 - All things were delivered to me by my Father; and no one knows the Son but the Father; neither does any man know the Father, but the Son, and he to whom the Son will reveal him.
28 - Come to me all you who do you suppose your sufferings and you overwhelmed, and I will give you rest.
29 - Take my yoke upon you and learn from me for I am meek and lowly in heart: and ye shall find rest for your souls.
30 For my yoke is easy, and my burden is light.

Instruction 55
Apostle and Seraphim
The Church, in its liturgy, commemorating today's feast, applies to St. Francis of Assisi this Gospel phrase:
I thank thee Father, for hiding these things from the wise and prudent and revealed them to little ones.
San Francisco was a little before the world, but God had revealed to him the secrets of true greatness.
He became poor on earth, to be rich in heaven.
I wanted to be despised by the world to win the love of God.
He detached himself from everything to possess everything, - God.
Her life is a novel, makes you laugh, cry, pray, love God.
Let us not think that it is only an admirable saint, it is also imitable, and their examples of Apostle and Serafim is a light to all who wish to sanctify themselves and do good.
Much has been idealized St. Francis he is an ideal. That's right: but it's also a model.
It is this model that we will consider here, covering his life and stressing two bright spots.
I - The ardent apostle.
II - The Seraphim of love.

I - The Burning Apostle
Francisco, who was called by baptism John was born in 1182: he was the son of Assisi dealer wealthy. He was rich, but not happy. He felt great attractions for pleasure and a keen desire to be richer.
However, retained a charitable heart, and vowed never to refuse alms to those who asked.
Charity is a fire; and this fire always tends to extend more: Francisco became the great friend of the poor.
As a young man, he found a poor almost naked: immediately undresses up for her new clothes and stylish, and gave them to the poor.
Having found a leper, recoiled in horror, but coming around this first impression, approaching the unfortunate, embraces him with affection and give him alms.
A pilgrimage that made Rome found number of poor at the door of St. Peter Church: inflamed charity, divests himself of his clothes, exchange them for rags the most wretched among them there spending the day among the beggars.
It was the final victory of Francisco on her cream vanity and his penchant for elegance; erased at once these two passions.
Thereafter the dream of Francis is to be poor and humiliated.
The father defeated by the dishonor of having a beggar child, brought him before the Bishop of Assisi, complaining of excessive liberality son, and demanding to give up their share of assets in the family inheritance.
Francisco gives everything and comes to deliver his father wore the robes, saying he could now say in all truth: Our Father, who art in heaven, who had no other father.
His father kicked him out of home like the prodigal son and the family shame.
And there was the young beggar around the world, no money, no resources, no food, no friends, wearing wears rough, and trusting yourself, for everything to Divine Providence.
Started life poor beggar asked alms to rebuild the church of San Damiano in Assisi that threatened to collapse, and put into the works of St. Peter.
He retired after close of an old church of the Benedictines called Portiuncula, dedicated to Our Lady of the Angels, rebuilt it, and there fixed his abode.

* * *

One day, watching the Mass was strongly impressed by the words of the Gospel: Do not think to possess gold, nor silver, nor tragais money in your girdles, nor scrip for your journey, neither two coats, neither shoes, nor yet staves. (Math. X. 9)
Francisco took the text to the letter and made it the foundation of the rule that dreamed write.
immediately took off his shoes, the leather strap, not saving but a rough tunic girded by a rope.
These new costumes of the Gospel, preached penance began in the streets and public squares.
The news aroused curiosity, and curiosity made everyone listen to his preaching.
The hearing of this strange word, which seemed to echo that of John the Baptist, impressed and converted sinners.
Some of his auditors, excited by his word and his example would follow him and imitate him.
The number of these disciples reached seven and then twelve.
Francisco decided to write them a little rule, short and practical, and take it to Rome, requesting the approval of Pope Innocent III.
He encountered opposition, but God wanted to work and expressed their will through a vision the Pope himself, who later adopted the way of life of the new apostles.
Francisco, before leaving Rome, received from the hands of Cardinal Colonna, the tonsure and shortly after, probably the Diaconate in 1209.
Here Francisco with his first disciples to go the cities and fields, preaching penance and poverty, society seething with greed and hatred, as it was this time.

* * *

Francisco zeal was the fire, as his heart: his motto was to win souls, and you can suffer martyrdom. He decided to preach the Gospel to Muslims. He sailed for Egypt, where he was arrested and brought before the Sultan.
He began his evangelization, however, the ground was not conducive, and though received with veneration for their courage, nothing poude achieve.
Hence, Francisco went to the Holy Land and returned to Italy, where serious difficulties required his presence.
The number of Brothers has increased considerably and their shrines multiplied in Italy.
In less than three years already had 60 houses.
Until the Brothers had no other instruction unless the catechism, and preached more by virtue, conviction and zeal than by science by having them Pope given license only preach morality.
The Cardinal Ugolino, protector of the Institute, to avoid abuse, then demanded that seriously devote to studies, and a number were elevated to the priesthood.

II - THE LOVE SERAFIM
Francisco felt he was at the end of his apostolic life. His zeal had traveled to Italy and moved to Europe.
In addition to the thousands of fervent souls who embraced the Rule of the Friars Minor and the Poor Clares, founded by him, hundreds of thousands had joined the Order of penance, for the layman.
Without losing interest in the Order, Francis had left the government since 1219, to apply to the contemplation that drew him irresistibly.
first withdrew in Rieto Valley and the following year (1224) took refuge in a hut of La Verna, in the middle of rocks surrounded thick forests.
One day, meditating passionately about the passion of the Divine Master, saw down from the sky a bright angel with six wings: two raised above the head, two extended for the flight and two covering the body.
The apparition had the extended arms, legs together and seemed nailed to the cross.
In the face of the Seraphim, Francis contemplated the beauty of the traits of the Crucified and heard a voice tell you that the fire of love has transformed the image of Jesus crucified.
At the same time a living pierces him pain members: blackheads go through his hands and feet, and an open wound on your hand, the blood begins to flow.
Just received the stigmata of passion.

* * *

After the feast of St. Michael said goodbye to La Verna, and feeling that his feet no longer supported the floor, returned to Portiuncula mounted on a donkey, sowing miracles wherever he went.
Atrocious pains tormented him.
Exhausted by fasting and deprivation, broken by frequent bleeding, plagued by a tenacious ophthalmia and almost blind, he consented to rest in a hut that Santa Clara made to prepare the garden of San Damiano, where they lived religious.
It is there, in the darkness of blindness that this seraph of light composed the famous Song of the sun.
Feeling closer to the end, Francis asked to be taken to Assisi.
Of Assisi, at his request, he was taken to the church of Our Lady of the Angels, where he wanted to die.
At Portiuncula gave his last instructions and died as he had lived, on 4 October 1226.
The poor of Assisi, soon after death, wrought many miracles, that since 1228, the Cardinal Ugolino, then Pope Gregory IX decreed him the honors of the altar.
Francisco, the apostle of fire and the Seraphim of love had given her radiant soul to God, with only 46 years old, but these 46 years that the Holy Spirit calls "priceless Years" (J ob 26 XXXVI..).

III - CONCLUSION
Every saint has his own physiognomy: no two similar saints.
St. Francis of Assisi is the perfect model of letting go of everything and the poor for the love of Jesus Christ, however, it is more than that.
The distinctive feature of the holy is the zeal of souls, coming directly from their love of God!
Its strength, its grandeur, the secret of the wonderful action is in its intimate union with God, the supernatural contemplation.
It is the secret of this fruitful activity that the Holy exercised over the crowds and on their spiritual children.
It is an apostle of example that is dedicated to the conversion of souls.
God in first place!
God loved in himself and God loved next: is the formula of the apostolate.
We therefore wish to imitate the zeal of St. Francis, seek to emulate his spirit of union with God.
No one can become ardent apostle without being Seraphim of love!

 

OUR LADY OF ROSARIO
(October 7th)

GOSPEL (Luke I.)
Same as the Annunciation - p. 177 (or 63)

56th INSTRUCTION
THE MARIA SANTfSSIMA ROSARY
The Gospel rdis this day the most beautiful greeting that has been directed by God to a creature.
And it is not simply a greeting, is a model and an example.
God allowed these remarkable words were preserved in the Gospel, so that the example of the Archangel, saudássemos with them the Blessed Virgin.
The repeated recitation of this greeting form the Rosary, the great, the powerful prayer of the Church and of souls pious, as Lacordaire said: It is a prayer that rdis phone continuously and never repeats itself, because it is becoming the expression of new love.
Meditate today this beautiful institution, see:
I - The origin of the Rosary.
II - Your awesome power.

I - ORIGIN OF THE ROSARY
The Holy Rosary, on the substance, consisting of the prayer of Jesus Christ and the angelic greeting, this, is the father Prayer and Hail Mary, and the meditation of the mysteries of Jesus and Mary is, without contradiction, the first prayer and the first devotion of the faithful, in use, from the apostles to the present time.
In its current form, however, was inspired to his Church, is given by Maria Sma. the St. Dominic, for this to convert the Albigenses, who had invaded France in 1214.
God sent Santo Domingo to refute these heretics, Protestants precursors.
The saint toured France, preaching day and night, without however, achieve the desired end.
He gave himself the penance more rude, and continuous prayer, when one night, half dead from exhaustion and fatigue, in a cave near Tolosa, the Virgin Sma. appeared to him and said to him:
"Dominic, if you wish to convert these heretics, prepare my psaltery or the repetition of a number of Hail Marys."
The Rosary is called the Psalter, because it contains as many Hail Marys as psalms contain the Psalter of David.
The origin of the Rosary is confused somewhat, the pious practice of the Rosary, since the beginning of Christianity, especially among the desert monks, which had adopted thirds to regulate their prayers, but it was Dominic who joined the recitation of the Hail Mary , to meditation on the mysteries of the life of Jesus and Mary.
The complete Rosary is the recitation of 15 tens of Hail Marys, accompanied by meditation each of the five mysteries, joyful, sorrowful and glorious.
The word rosary means crown of roses. And indeed it is a splendid crown of the most beautiful and holy prayers of Christianity.
The Creed, or sublime profession of faith of the Apostles.
Our Father, or divine prayer, made by Our Lord Himself and expressing all our duties to him as well as all our needs.
The Ave Maria, or delicious sky song, with the angel in the name of God, welcomed the Holy Virgin, and Sta. Isabel and • the church completed with the expression of his veneration and confidence.
The Glory be to the Father, or eternal hymn of the angels in heaven.
That way,. the Rosary is the most enjoyable prayer to God, the more glorious for Mary, more powerful and more popular.
It is the poor man's prayer as the rich, the child and the old, the scientist as the ignorant.
There receemos that the repetition of the same prayer become tedious to the heart.
A queen does not get tired of listening to thousands of living that hail its passage.
Urn mother never tires so little to hear her children say to her that is beautiful, good, who love and revere, as has been said very well! Love is just a word, and redizendo it always, never repeats.

II - THE POWER OF THE ROSARY
To know the power of this privileged prayer would be enough to know the history of the Church, or the life of some saints, who were its ardent propagators, such as St. Dominic; Blessed Alano da Rocha, St. Louis Maria Grignon of Montfort, St. Geraldo, St. Afonso Rodrigues, the Holy Cure d'Ars, etc. etc.
The life of these extraordinary men is a fabric of wonders wrought by the Rosary.
It was through the Rosary that St. Dominic brought more than 100,000 Albigenses back into the Church.
Preaching one day near Carcassona, they brought him a demon-possessed Albigensian. The saint exorcised him in the presence of a large crowd.
The demons were constrained, by the saint's imposition, to declare publicly:
1. That they were in the body of this unfortunate, numbering 15,000, because he had blasphemed the 15 mysteries of the Rosary.
2. That through the Rosary preached by St. Dominic spread terror and awe throughout hell, and that he was the man whom they hated most because of the souls that raptured them with the Rosary.
3. They revealed to him several other particularities.
St. Dominic, having suspended his Rosary around the neck of the possessed, asked - the demons whom they feared, among all the saints in heaven, and who should be most honored and loved by men.
At this question they shouted so horribly that most of the dreaded attendants fell to the ground.
To avoid answering these questions, the demons wept and wailed so touchingly that several assistants were weeping, too, moved by natural compassion.
The demons shouted from the mouth of the possessed, in a tearful voice: Sundays! Sundays, have compassion on us: we promise we will never do anything to you! You, who have compassion on sinners and wretches, have pity on us wretches that we are!
Woe to us! we suffer so much: because you have fun increasing our feathers! Just what we suffered! Mercy, mercy, mercy!
The saint, not being moved by these whining words of the infernal spirits, answered them that he would not cease to torment them until they answered their questions.
They said they would answer, but in secret, in the ear, and not before the multitude.
The saint insisted and ordered them, by virtue of the Rosary, to respond in a loud voice.
Suddenly a blazing flame burst from the ears, nose and mouth of the possessed, shaking the whole square without harming anyone, and the demons exclaimed,
"Sunday, we plead with you for the passion of Christ, and for merits of his Holy Mother and of all the saints, that we may leave this man's body without saying anything: for if thou wilt know it, the angels will reveal it to him. We're liars, you know why you want to believe us? Don't torment us anymore, pity us!
"You bastards," said St. Dominic, "you are unworthy of being met." And kneeling down, he begged Sma. Virgin asking her to force the demons to reveal the truth publicly, for the instruction of the people.
As soon as the prayer was over, he saw Sma. Virgin by her side, surrounded by a legion of angels, forcing the demons to respond.
These then began to shout and exclaim: O enemy nostra, O nostra damnatrix, O confusion nostra! O our enemy! O our ruin (O our confusion: why have you come down from heaven to torment us in this way?)
"Then, in spite of us, we are bound to tell the whole truth, O advocate of sinners, that you bring them out of hell! We are obliged to publish before everyone the cause of our confusion and our ruin.
Woe to us! Woe to us! princes of darkness!
Listen then, Christians: this Mother of Jesus Christ is all powerful, to keep her servants from falling into hell!
It is she who, like a sun, dispels plans, who breaks our snares, and makes all our temptations useless!
We are coerced to declare that none of those who persevere in their service will be lost with us!
One of his sighs, which he offers to Sma. Trinity, surpasses all the prayers, vows and desires of the saints.
We fear her more than all the blessed together, and we can do nothing against her faithful service.
Several Christians who invoke it at the time of death, who, according to our ordinary laws, were to be reproved, are saved by their intercession!
Ohif this Marieta (this is what her hatred called her) had not opposed our designs and efforts, we would have long ago overthrown and destroyed the Church and made all its orders fall into error and infidelity.
We further protest by our coercion that none of those who persevere in the recitation of the Rosary will be lost: for it attains to its devotees a true contrition of their sins, which deserves their forgiveness and indulgence.
St. Dominic then caused the people gathered there to recite the Rosary slowly and devoutly, and with each Hail Mary, which the saint and the people recited, a multitude of demons came out of the body in the form of flaming coals.
The demons gone and the heretic was free, Maria Sma. gave his blessing to the people. He saw nothing with his eyes, but his soul was flooded with immense consolation.
To this miracle could be added many others no less extraordinary and significant.
Simão de Montfort achieved resounding victories over the Albigenses through the Rosary.
Lepanto's victory is another Rosary triumph.
The life of Venerable Alano da Rocha is full of miracles to prove the power of the Rosary.

III - CONCLUSION
Ven. Thus Alano da Rocha sums up the great advantages of reciting the Rosary:
1. Sinners reach forgiveness:
2. Fervent souls come to holiness:
3. Those who weep are comforted:
4. Those who are tempted, recover the peace:
5. The ignorant are instructed:
6. The religious are reformed:
7. The living triumph over vanity:
8. The dead are relieved.
"I want, said one day to the Blessed Virgin to the same saint, that the devotees of my Rosary may have the grace and blessing of my Son in life and death, and then be delivered from every kind of slavery, and be kings, having a crown upon their heads, a scepter in their hand, and everlasting glory. "
Faced with so many great promises, it is understood that the Church raised the feast of Our Lady of the Rosary to the category of the great Marian feasts, and consecrated the entire month of October for this purpose, making the Rosary recite before the Blessed Sacrament. exposed.
So let us join our little rosary to these thousands and thousands of Rosaries that are recited daily throughout the world.
Our prayer may be weak and imperfect: so let us unite it with the universal prayer of entire Catholicity. Let us recite our rosary fervently this month, above all: and then continue to do so throughout our lives to ensure the protection of the Virgin of the Rosary.

 

CHRIST'S PARTY KING
(last Sunday of October)

This feast was instituted in 1925 to proclaim the universal sovereignty of Jesus Christ.
It is the reaction against the plague that today overwhelms society: the spirit of independence and revolt. This spirit changes its name according to the circumstances: it is Liberalism, Socialism, Secularism, Communism.
The end result is revolt against all authority, both against God's rule and against governments.
The feast of Christ the King reminds men that there is an authority that does not waver or be shaken, because it is divine: and this authority is that of Jesus Christ, "King of kings and ruler of rulers" (I. Tim. VI. 15). "Et erit Dominus rex, super omnem earth."
Christ the King must be proclaimed so that he may reign over society and bring it back to peace and unity. The Christ Redeemer who dominates the Capital of Brazil from the top of Corcovado is the glorious symbol of his reign over us!
GOSPEL (John XVIII. 33-37)
33 - At that time Pilate said to Jesus, "Art thou the King of the Jews?"
34 - Jesus answered and said unto him, - What of thyself do you ask, or did they tell you of me?
35 - Pilate said, "Am I a Jew?" Your people and the pontiffs have delivered you into my hands: what have you done?
36 - Jesus saith unto him, My kingdom is not of this world. If my kingdom were of this world, my supporters would undoubtedly fight so that I would not be handed over to the Jews but now my kingdom is not from here.
37 - Pilate inquired, Art thou then king? - Jesus answered: As you say, I am King. I was born and came to the world to bear witness to the truth: everyone who is for the truth hears my voice.

57 to INSTRUCTION
THE KINGDOM OF JESUS CHRIST
Today's Gospel is an expression so divinely majestic and so tenderly authoritarian, that just ponder it for a moment to make it shine the majestic figure of Christ the King. Just one page of these to prove divine origin of the Gospel.
Never human genius, never human imagination would be able to paint such a sublime picture as these five verses of the Gospel represent. Let us meditate on them for a moment, so that we may taste their sweetness and enjoy their harmonious beauty. Let's see:
I - The scene of the proclamation.
II The titles of this royalty.

I - THE SCENE OF THE PROCLAMATION
It was on the eve of the great Feast of the Nation. Before the dawn bathed the high mountains surrounding the capital of a people and how that busy, teeming in the streets and a loud buzzing noise even in the still closed houses, taking gradually the proportions and angry pace of a revolt.
The governor, proud and silent, sitting on the terrace of the old fortress transformed into the palace, disturbed the quiet of his morning rest, he could not withhold a gesture of impatience and addressing the centurion of the guard asked him, in command voice what that buzz meant.
Before the answer centurion in front of the building, thronging up a compact crowd in demand the governor's palace.
Is it lifting? revolution? crime?
The governor, a gruff order, restless, had double line of soldiers guarding the palace, he came out accompanied by two officers.
In the praetorium he found himself in front of a mutinous population full of hatred and blood. Tumultuous shouts, insults, threats all intersect in indescribable chaos. The crowd stood out a mob of half-naked men, mercenaries driving arrest, a man about 30 years old. The prisoner did not look like an evildoer. Height above the ordinary, noble bearing, floating hair, short and beautiful beard, regular face, friendly.
Imposing, everything denoted in him nobility and dignity. No word falls from his lips, no indignant look even a repulsive gesture blurs the majesty of his calm exterior. Dir would be a voluntary prisoner, or a man who lives in an atmosphere outside of the turmoil that surrounds it.
Seeing so calmly in the midst of such turmoil, so much dignity in the midst of so much baseness, the governor stops, impressed and compassionate, and imposing silence the bustling crowd, asks indignantly: - What is accused this man?
Growing in boldness, satellites answer: - If it were not for a non-criminal would have sent him.
The governor, wounded by the arrogance of the reply, responds in a tone of contempt:
- "Well, if he is an evildoer, judge him according to your law."
The mob, excited by some of their leaders, knowing that such a right does not fit you anymore, begins to accuse the prisoner, screaming and ranting: this man disturbs our nation, claiming to be the Christ the King! "Tell me if Christum rules this one!"
The governor, understanding the ridicule of such an accusation, examines the arrested, whose calm and dignity excite his sympathy, and disturb their superstition as well that man without religion, the idea of ​​any deity scared him.
Without answering, he motioned for the alleged wrongdoer to be introduced into the palace, wanting to speak with him personally.
The prisoner is introduced and without looking up, keeps it in such a dignified, so noble, that the governor does not hesitate this man must be truly a noble, a king. It is he, the representative of the great Rome the almighty Caesar - feels small, little, before this majesty - in front of the dignity of this prison, hands tied and eyes downcast.
Feels that it is not here, neither crime nor criminal, and visibly upset, expressing its conviction involuntarily asks:
- Are you truly King of the Jews? - Are you Rex Judeo rum?
King of Jews? The prisoner does not want to straighten the question, and to extend his scepter beyond the Hebrew people. Then, looking up, deep on the other party, the mysterious man responds with an accent, which shakes the Governor:
"My kingdom is not of this world." If my kingdom were of this world, my subjects pelejariam that I should not be delivered to the Jews, but now my kingdom is not of this world. The governor, on hearing this voice, yet so smooth, so firm, so calm and so proud, feels a mysterious fear go through her body feels in the presence of this superior man, whose miserable state reveals a hidden dignity. as to confirm the accused's statements and patent his conviction, the Governor responds before asking:
So are you King? - Ergo Rex are you?
The dignity of the accused is well-established. His royalty is no longer limited to one nation or one country.
He is no longer simply the King of the Jews, but the Universal King - Ergo Rex es tu?
The question so clear, precise, deserves an equally precise and clear answer.
And this springs response HIM lips in a tone that must cross the centuries and generations beyond and resonate until the end of time:
You hated, wanted Rex sum ego!
You say so, I'm King.
And to show that his kingship is not the work or for men, but a dignity, a power and a proper title, the mysterious man gathers - "I am King, I was born in this state, and came into this world for that purpose, witness to all the truth, and he who loves the truth listens to my voice. " (John XVIII. 37).

II. THE TITLES OF THIS ROYALTY
This is the divine proclamation of the royalty of Jesus Christ.
Don't say it's a novelty, an innovation. No: It's as old as the Gospel. The fact that we have just Arrar No, it is not an imaginary fiction is the Gospel text by text, word for word.
The city where this immortal drama unfolds is Jerusalem. The mutinous population is the Jews mutinied by the synagogue. The governor, witness and actor in this sublime proclamation of the rights and dignity of Christ is Pontius Pilate, Attorney Roman governor of Judea at that time: this stuck dragged by the Jews, calm, majestic, is Jesus Christ, the God man, Christ King, which on this day Christianity hails.
Yes, Christ is King, not only a people as he himself states, but the King of all people - Universal King, the King eternal, as the Church sings in his great symbol or profession of faith: - deceased regni non erit finis - Whose kingdom will have no end.
The prophet Revelation calls it: - "King of kings and Lord of lords" (Revelation 6 XIX..).
The holy priests celebrated the royalty of Christ. Just mention Tertullian, summing up the tradition of his time: - "For all the people, he says, Christ is King, Judge, God and Lord.
It is what the Church sings in her triumphant Te Deum, "Thou art the King of glory, O Christ Tu Rex gloriae, O Christ!"
He is King by right of birth, for the hypostatic union - union with divinity - does heir of all the divine goods, Because thou art my Son, the Psalmist says, because you have begotten, you can ask me all the nations of the earth , and I will give them as an inheritance! (Psalm II.8).
This is what Jesus said to Pilate: - I was born in this state - Ego natus sum.
He is King yet by right of conquest, that is, by merit. Operating the redemption, became - the great liberator: saved men from the bondage of the devil and the horrors of eternal death. Around his laborious expedition with the glorious flag, ink blood, his triumphant cross, preserving forever the stigmata of his wounds. The Christ is therefore King. "Thou say, Rex sum ego"
Nothing more positive, not absolute. Everything is submissive to his empire, says St. Paul. This is all earthly royalty, as well as spiritual royalty. It should be noted, however, that Jesus Christ did not want to attribute himself, during mortal life, to this earthly empire. Declares that his kingdom is not of this world, or rather, translating word for word the text of the Gospel: nunc autem regnum meum non est hinc (Joan XVIII 36..). Now, however, my kingdom is not of this world.
Now, this is, at the time he was before Pilate, his kingdom was still limited to his apostles and a few disciples. But this kingdom must be Christ the universal King, as universal is his power and universal as his authority.
"Regem saeculorum" - the King of all ages. he must reign - "Oportet illum regnare!"
Reign, despite the hatred of the wicked, from the attacks of persecutors, weakness and cowardice of their own children. he will reign.

III - CONCLUSION
And how's reign of Christ the King?
Having in hand the scepter of power, and the crown of eternal majesty, would rule by force breaking their enemies and crushing the pursuers. but want to paddle by love.
Only love is worthy of his heart.
God patiens quia aeternus, St. Augustine replied to someone who asked him why God allowed the triumph of his enemies.
God allows it, because have before you eternity.
We men, we rush to avenge us and bring down our enemies, because we feel that our time is limited, and taking the prey can escape us.
God has eternity before them, and sooner or later, men have to fall into their hands, no one can escape his power.
He wants to rule by love. It is to mean it that Holy Church prescribes consecration to Christ the King, and wants everyone to serve the consecration of humanity, the Sacred Heart of Jesus.
The Christ the King, is therefore the heart of Jesus.
It is the Christ the King, and Christ Father. Two inseparable bonds.
And to reign, Christ wants his army, his soldiers.
In front of Pilate, Jesus said that his kingdom was not then this world, because there were not subjects able to fight for it, so that was not delivered to the Jews, so concludes: but now my kingdom is not des you world.
Today Christ the King has subjects. The world is Christian, the faithful Catholics encrypt up by millions. Christ has, therefore, soldiers, army, and they fit to fight, fight for their King is not delivered to modern Jews, Freemasons Jews, Protestants, Jews, spiritualists Jews indifferent Jews, and this battle, requested by Jesus, consists particularly in the fight against human respect that, among men, is the major obstacle to the complete triumph of Christ the King. War, therefore, the human respect! We are Catholics, but we know to show it!
Do rule the heart of Jesus in our homes, we raise publicly their King's throne, uniting and thereby confirming its spiritual reign in souls and their terrestrial and universal reign in the world.
It is the triumph that the Catholic Church today announced the proclamation of the new party, which sends celebrate worldwide. In the excitement of his victories, the ancient Gauls exclaimed, with shout of gratitude and patriotism:
Long live Christ who loves the Franks!
On this day, do we know that our cry of faith, and, after we enthroned Christ in our hearts, let us exclaim: - Long live Christ who loves the Brazilians!

 

PARTY ALL SAINTS
(1st November)

GOSPEL (Matthew 1-12 V)
1 - At that time, when Jesus saw the large crowd of the people, went up a hill, and having sat down, came to him his disciples.
2 - And he opened his mouth, he taught them, saying:
3 - Blessed are the poor in spirit, for theirs is the kingdom of heaven.
4 - Blessed are the meek for inherit the earth.
5 - Blessed are those who mourn; they shall be comforted.
6 - Blessed are those who hunger and thirst for righteousness, for they shall be filled.
7 - Blessed are the merciful, for they shall obtain mercy.
8 Blessed are the pure in heart, for they shall see God.
9 Blessed are the peacemakers, for they shall be called sons of God.
10 Blessed are they that are persecuted for righteousness sake, for theirs is the kingdom of heaven.
11 - Blessed are ye, when they revile and persecute you, and lie, and have spoken all evil against you because of me.
12 Rejoice and be glad, for your reward in heaven is great, for so have they persecuted the prophets who were before you.

58 to INSTRUCTION
SAINTS AND sanctities
In the speech that the Church makes us meditate on this day, we find the code of perfection and holiness.
It is the beatitudes so soft and so beautiful that Jesus Christ praises and points out the secret of holiness - which the legion of saints knew how to accomplish so admirably. Keeping the commandments of God's law makes the good Christian. Faithfulness to the evangelical counsels makes the perfect man. The practice of the beatitudes makes the saint. Looking up to heaven, we see in glory this immense, untold legion of saints of all conditions, ages, countries, men, women, youth, and children. Now, let us remember that what they could do, we are also able to do. Let us therefore meditate today:
I - That the saints were what we are.
II - That we can be what they are.

I - they WERE WHAT WE ARE
Reading the lives of the saints we admired the courage and their generosity in extirpate their defects, in practice virtues heroic in undertaking works that seem beyond human strength. We were amazed, and a voice seems to whisper in our ears: It's beautiful, is admirable, but this is just for them because they were privileged souls, elected to it. Our innate laziness, revels in such thoughts have the power to shrink our latent energies and make believe that the Saints are not men like us. It is a mistake and a devil's temptation: this voice is not of God but of the devil. The truth is that God calls all people to holiness. It is a universal law: "estote Sancti" be holy! But God calling for an ideal, gives the graces necessary to accomplish it, but grace does not do the work, but it helps us to realize it. God can not save us without us: not sanctify us without our cooperation. A fundamental truth that we should always have before our eyes, is that without God we can do nothing. - "Sine me nihil potestis facere" (John XV. 5) and that "everything is possible with him in", in the words of St. Paul. (Phil. IV. 13).
This is the secret of the Saints, the source of his power. God is Father of all, and has no particular friendship with none but with the little ones and the humble. "... He resists the proud and gives grace to the humble (. John VI 6) The whole secret of holiness is this divine sentence is this thought did tell Santa Teresa, proclaiming their smallness," If God, impossible to find a poorer and smaller soul than mine, he would do even more to her than to me. The highest saint is necessarily the most humble and the most holy creature that the world has ever seen is the one who was chosen to be the Mother of God, proclaimed himself the servant of the Lord. "
Saints are what we are, but beyond that, they were convinced of his nothingness. This complete distrust him filled them with a complete trust in God.We want to be anything, and God turns away from this lie and conceit, but leans toward truth and self-doubt.
Here we are, in perfect parallel with the saints, as to nature. The enemies to fight are the same, the devil, the world, the flesh. The perverse inclinations they felt are the same as ours: the immodesty of glances, the delights of the flesh, the pride of life. To convince us of this, it is enough to go through the lives of the saints; each page of their lives is one page of our lives. There are many among them who have come out of the putrid depths of evil; they rose by prayer and strife until they even buried the old man to replace him with the new, reformed man. Who was Mary Magdalene before her conversion?
"A fallen woman, a poor sinner."
And St. Augustine in the early years?
A joking man, dominated by ambition.
Who was Saint Ignatius before the blow of grace that prostrated him?
A soldier without religion and without conviction. Who was Saint Francis Xavier before the conversion?
A vain, ambitious teacher. And how many others could be cited, whose living proof they were as well as we are.
and even among them, some were just as we are, and even worse than us. But here they are today, bright as stars in the firmament of the sky. Mary Magdalene, the sinner, became the great penitent. Augustine the Manichean is a light of the Church Ignatius the wrathful soldier is the heroic soldier of Christ. Francisco Xavier the ambitious, the apostle of the Indies.
They were sinners: today they are saints! They were what we are:
we can then become what they are.

II - WE CAN BE WHAT THEY ARE
It is not enough to admire the glory of the saints, nor to consider what some were before their conversion. We must repeat with St. Augustine: "Quod isti et istae cur non ego?" "What have they been able to do, why couldn't I?"
Some have been preserved from evil, and were fortunate enough to cross in flight fast, the mire of this world, without tarnishing the wings; others - and it is the most - had to fight and win in the usual arena of life, while others emerged from the evil of the fund, if rehabilitated by penance and flew to God through prayer. Among them are saints of all ages, nations, and positions; children, young and old, they all knew how to win the crown of glory: why couldn't we?
We are of the same nature as them; we have in us the same inclinations, and before us the same enemies to overcome. They beat them, so we can too.
What is the way forward to achieve this ideal? We find him at every step in the Gospel, but have it before us in today's Gospel, with stunning clarity and a precision that leaves no doubt. The world - has its code of worldly Beatitudes. We find this code in every newspaper and every anti-Christian mouth.
Blessed are the rich, because they can come, blessed the revelers, they do not feel boredom, blessed those who laugh, because they forget their miseries.
Blessed are the strong, because they dominate the weak. Blessed are the applauded because they feel their vanity satisfied. Blessed are the elegant because they are flattered. Blessed are the sensual, for they enjoy life. Such is the philosophy of flesh and pride and the code of the mundane without faith. Before this mud and enjoyment code, Jesus Christ was also proclaim your code, your beatitudes. The devil shows the way of perversion; Jesus Christ was to oppose his way of salvation. The prince of this world, Satan, has proclaimed his beatitudes.
The Prince of eternity proclaimed his own. And, being the kingdom of Jesus Christ opposition to the kingdom of the world, it can be predicted that its proclamation is diametrically opposed to the world. Jesus Christ, in today's Gospel, is the complete and detailed list of what .faz happiness and glory of man. The eight beatitudes are the complete code of the most heroic sanctity, and the right way for those wishing to love God above all things.
Engrave in mind these maxims divine, of which each serves as a center of irradiation of holiness.
1. Blessed are the poor in spirit, says Jesus Christ, and in the distance, we see shine this legion of saints.
The admirable detachment, who call John the Baptist, its precursor, S Francis of Assisi, St. Benedict Labre, St. Bruno, St. Peter of Alcantara, St. Charles Borromeo, St. Isabella of Hungary, St. Alexius, etc. , etc.
2. Blessed are the meek. And behold another light and smiling legion of saints - they are called: St. Ambrose, St. Francis de Sales, St. Bonaventure, St. Vincent de Paul, the Holy Curé d'Ars, St. John Basque, etc., etc.
3. Blessed are those who weep. Yet another legion, whose tears shine like diamonds, call Mary Magdalene, St. Peter the Apostle. Sta. Monica, Santa Thais, St. Margaret of Cortona, St. Pius V, Pope, St. John of the Cross, etc., etc.
4. Blessed are those who hunger for righteousness. And through the centuries rises this legion of zeal and love heroes who are called: St. Ignatius, St. Dominic, St. Thomas, St. Francis Xavier, St. Peter Claver, S. Leonardo, Sto. Anthony of Padua, etc., etc.
5. Blessed are the merciful. It is the immortal legions of St. Camillus, St. Norbert, St. Wenceslas, St. Raymond, St. John of God, St. Francis de Paul, St. George, St. Martin, etc.
6. Blessed are the pure in heart. It is another glorious legion of the St. John Evangelista, St. Louis Gonzaga, S. Stanislaus Kostka, John Berchmans, S. Gabriel gave Adolorata, St. Agnes, Sta. Lucia, Santa Teresa, Santa Zita, Santa Angela, etc., etc.
7. Blessed are the peacemakers. Another immortal legion there of glory that is called: the S. Canuto, S. Sebastião, S. Polycarpo, S. Ignatius of Antioch, S. John Chrysostom, St. Peter Nolasco, St. Casimir, St. Gregory, St. Philip Neri, etc., etc.
8. Blessed are the persecuted and slandered. And behold, from the Apostles, St. Lawrence, and untold legions of millions and millions of martyrs who present the tunic dyed in his own blood and the palm of victory in hand.
St. John saw the apocalyptic vision: they are an incalculable crowd, coming out of great tribulation and have washed their dresses and make them white in the blood of the Lamb. (Rev. VII. 14). The eight Beatitudes form as the center of a constellation of saints, which are the happy inhabitants of heaven.

III - CONCLUSION
We clearly see that the saints during their mortal life, were what we are: and that we can become what they are. The path is traced, and the Savior Himself, a brief analysis, but complete, tells us the eight Beatitudes which are the ones that now reign in heaven, and what is the path that followed. Let us remember sometimes this divine code, and a serious and calm examination, Let us inquire ourselves which of these beatitudes we practice.
1. Are we detached from passenger goods?
2. Are we meek in our relationships?
3. Do we know how to mourn our sins?
4. Do we seek to perfect ourselves every day?
5. Are we merciful to others?
6. Do we have a pure heart?
7. Are we charitable towards others?
8. Do we know how to suffer anything for God's sake?
We have the courage to penetrate the core of our soul, and there catch live, and sincerely feel our usual provisions. "Fillii sanctortim sumus," said the Israelites. We are children of saints: we must therefore imitate those who have gone before us, and show by our lives that we are not degenerate sons. Pointing to us these legions of saints we celebrate today, God repeats to each of us:
"Sancti estote, sicut ego sanctus sum"

 

FINISH DAY
(November 2nd)

The Day of the Dead is the complement of the feast of All Saints. The church is divided into three parts: the militant here on earth, the suffering in purgatory, triumphant in heaven. The Church Militant yesterday paid their tribute to the triumphant Church of heaven, and the party today begs God for the suffering Church. The cult of the dead was born with religion: the establishment of a private party, however, dates from the tenth century. It was Saint Odilon, abbot of the monastery of Cluny in France, who remembered to send celebrate this feast in all the convents of his Order: use shortly after it was adopted by the whole Church. The features to note in this party are as follows:
1) During the day, you can win, urn plenary indulgence for the souls every time (quoties toties) who visit the church, praying the intentions of the Holy Father, the Pope.
2) The priests may celebrate three Masses, with a prayer, the sequence and the deceased's preface, only for a Mass can receive Stipendium, should one be applied to all the deceased and the other in the Holy Father's intentions.
Being celebrated then the three Masses, only at the end of last are recited the final prayers.
3) All the altars are privileged on this day, for the benefit of the soul in which it is celebrated.
4) The faithful who have made the Holy Communion can earn during the eighth a plenary indulgence for the deceased each time they visit the cemetery and there pray for the dead.

GOSPEL the first mass
(John -29 25 V)
25 - At that time Jesus said to the crowds: Verily, verily I tell you, the hour is coming and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live.
26 - For as the Father has life in himself, so he gave the Son to have life in himself:
27 - and gave him authority to judge because he is the Son of man.
28 - Do not marvel at this, because the time will come that all who are in the graves shall hear the voice of the Son of God:
29 - and those who have done good works, unto the resurrection of life: but they that have done evil deeds, raised unto the conviction.

SECOND MASS GOSPEL
(John VI 37-40).
37 - At that time Jesus said, Whosoever the Father giveth me shall come unto me, I will not cast him out.
38 For I came down from heaven, not to do my own will, but the will of him that sent me.
39 - And the will of the Father who sent me is that I lose nothing of all you gave me, but raise them up at the last day.
40 - And the will of my Father who sent me, that everyone who sees the Son and believes nê / and have eternal life, and I will raise him on the last day.

THIRD MASS GOSPEL
(John VI 51-55)
51 - At that time Jesus said, I am the living bread which came down heaven.
52 - Anyone who eats this bread will live forever; and the bread that I will give is my flesh (which will be sacrificed for the salvation of the world).
53 - therefore quarreled among themselves Jews, saying:
How can this man give us his flesh to eat?
54 - And Jesus said unto them, Verily, verily I say unto you, Except ye eat the flesh of the Son of man and drink his blood, ye have no life in you.
5 - He who eats my flesh and drinks my blood has eternal life: and I will raise him on the last day.

59th INSTRUCTION
THE SOULS OF PURGATORY
All Souls' Day is a charity party in favor of the holy souls in purgatory. Purgatory is a place of suffering where the souls of the righteous just atone for their feathers, before entering the sky. The existence of purgatory. denied by Protestants, is a truth of faith, defined by the Church, such as the existence of heaven and hell: and is proved by Holy Scripture, the teaching of the Church and reason. To support well our faith and our beliefs about purgatory, and suffering that there suffering souls who are too pure to fall in hell and too stained to enter soon in heaven today meditate these two important points:
I - The existence of purgatory.
II - The sufferings of the souls detained there.

I - THE EXISTENCE OF PURGATORY
The existence of purgatory is an absolute certainty.
The common sense is the teaching irrefutably. Nothing stained can enter heaven (Rev.. XXI. 27).
Now, in this world all men have their weaknesses. Commit fouls, light, and some do not have time to atone for them before death, so that, to appear before the tribunal of God, will be this alternative: are not enough pure to enter heaven: not quite stained to go to the hell. Neither. Where will they then?
Not being worthy of hell, there will not ever. Being worthy of heaven, there should go, but they lack a atone for so many imperfections in poerento contracted land environment. Should therefore be a place of atonement, where the holy souls end up being purified, and then enter heaven. This place of atonement, purging is purgatory.

* * *

Sacred Scripture confirms this reasoning. The Old Testament speaks rarely explicitly of this fact, as indeed lack some of the great mysteries of faith, insisting almost exclusively on the existence, unity and supremacy of God as well as the cult worship of supreme that it is exclusively due. The clearest text is in the second book of Maccabees (xii. 43-46).
It is a clear passage, expressive, and by itself worth all the arguments. The word of God in fact is certain, so that a single pass both test as twenty passages.
There we read that Judas Maccabaeus offers a sacrifice for the dead so that they are free from their sins, is a sign that they are in a place where you can exit. Therefore it is not hell nor heaven, whence does not do, both eternal: and such a place is purgatory. Never mind that the name "Purgatory" does not appear in the Bible, just be indicated.

* * *

In the New Testament we find the same evidence clear and expressive, although NS not pronounce the word purgatory.
Saying for example: He who blasphemes against the Son of Man will be forgiven him; but whoever blasphemes against the Holy Spirit will not be forgiven either in this world or the next. (Matthew XII. 32). There is therefore sins will be forgiven in the afterlife. Now, heaven and hell are eternal places, without change, or forgiveness possible. So is a third, out of these, and this place is purgatory. St. Paul also says that some will be saved as by fire. (I. Color. III. 15). And as this doctrine, pray to God, who is merciful to Onesiphorus, who had rendered good services in Rome and Ephesus. (II Tim.1. 16,18). Therefore, the Apostle believed that Onesiphorus needed prayers in order to enter heaven. These and other passages must necessarily conclude that there is a place of purging the faults, that the righteous souls have not had time to atone in this world, and this place called purgatory.

II - SUFFERING OF PURGATORY
How in hell, the purgatory of the feathers are of two kinds. The penalty of deprivation or damage. The penalty of the senses, or fire. The penalty of deprivation or injury, which is a moral worth, is the deprivation of the sight of God. Such deprivation is the most tremendous torment. Although it is temporary and softened by hope, this pain is all the more poignant, the better the souls know the goodness of God and love Him as Sovereign Good. Our soul is created for God and believe in God the supreme happiness. After death, it is cast to God with a divine attraction, such filings for sister that attracts, but an irresistible force to abruptly away from God, whence is the forced separation of state of the soul. Can get an idea of ​​this pain by torture of a mother, who called his son about to be devoured by a wild beast, was retained by an invincible force at the time that precipitate to the rescue, and that no one time, however, ten, a hundred times. Santa Teresa experienced any thing of these mysterious distress.
In vain, she said, I try to explain its nature. The soul sometimes feels a irressistível desire of God that seems to transport it to a desert where she sees nothing in which to rest. No consolation, not the sky, where it still is not, nor of the land that no longer belongs. Is actually compressed between heaven and earth, prey to untold suffering without relief of any kind: are the supreme anguish of thought.
"O Jesus, exclaims the saint, who could make a faithful painting of this state? It is a martyrdom that nature has to endure: the bones separate and become displaced, the hands take on such rigidity that they cannot join, and until the day The next pain is as violent as if the whole body were disjointed: one desire consumes us: to die, to die, to go to God!
"This state, concludes the saint, is that of souls in purgatory."

* * *


The feather of the senses, also called the feather of fire, is of the same nature as that of hell, minus eternity and despair. St. Catherine of Genoa says:
"Gather all the sorrows that men have suffered, suffer and will suffer, from the beginning of the world until the end of time: gather to them all the torments that tyrants and tormentors have caused to martyrs : it will be a pale image of the purgatory torments. "
"If the imprisoned poor were allowed the choice, they would prefer those torments for a thousand years to stay in purgatory another day."
"The reason is, says St. Thomas, that the fire that surrounds them is the same that torments the damned of hell, and that fire, oh! It is terrible!"
God, choosing fire, knew how to find a repairer, worthy of his justice! There is no pain, scientists say equals the burn. Do not object that the body is not in purgatory, and that the soul, being spiritual, cannot be burned. St. Thomas has already given the answer, and it is decisive. Pain, he says, is not the blow that is received, but the painful sensation of that blow. The more delicate there is in this sensation, the more vivid is the pain, and the soul being wounded, it alone experiences at the same time the affliction that would cause all the members of the body to be attacked separately. This fire of purgatory, whose nature is unknown, is endowed by God with a kind of intelligence to grind into the recesses of the soul and consume all the stains that sin has left, while acting "upon imagination and memory,about judgment and will. Let us not go deeper into this, but listen to the poignant cry rising from the depths of this abyss of fire: "Crucior in hac flammá!"
I am horribly tormented in the midst of these flames!
A drop of water! a prayer for mercy!

I - A LOOK
Daily newspapers are full of political news, criminal stories, games, new inventions, war threats, and such news is read, commented, raising sometimes true or enthusiasm or deep concerns. There is a category of mighty men by faith, courage, tenacity, the abnegation of themselves, fighting, suffering and dying pear lead to far faith in God and civilization of men, and these men, without demands, without advertising without aspirations to popularity, they are true unknown to the world.
No one talks about them because they themselves hide their sacrifices and their triumphs. No one praises, because they themselves debase. No one sings his glory, because they do not seek the glory of God. Almost no one helps them, because their share is suffering, ingratitude, and sometimes slander. This legion of conquering heroes form an army of 266,000 men and women. It is the vanguard of the pioneers of the Gospel. these missionaries gave everything they had, his wealth, his position, his future. your heart. hoping that they can give also your life.
Many among them, whose courage is greater that its forces fall to the right or left of his sacrifice road, cut down before their time, by the inclement weather, the deprivation is necessary, but between the teeth of beasts or under torture of men.
Oh on this day, at least we turn a look out for this sublime heroism.

II - A PRAYER
It is understood that it is a duty to help these privileged men, who, in the twentieth century do revive the fervor of the Apostles and the enthusiasm of the Crusaders. How to help them?
Praying for them, and giving them our charity century. What they intend to accomplish is a supernatural work; and such work is built primarily with supernatural means, prayer, communion, sacrifice, according to the word of Jesus Christ:
- The harvest is plentiful, but the laborers are few, pray therefore the Lord of the harvest to send out laborers into his harvest.
Yes, the harvest is big, huge! To cite just a tiny sample, let us remember that there is in our century of progress and light, one billion souls, for which the blood of the Redeemer was shed uselessly, and this only in our time.
India has only four million Catholics and three hundred million pagans.
Indochina counts two million Catholics and forty million pagans. China has only three million Catholics and has 450 million pagans. Africa, in turn, has less than eight million Catholics, and 150 million pagans. More than a billion infidels! Is this not a bleak, poignant statistic for a heart that loves God? And to evangelize these millions, we have only 266,000 missionaries. What is that for so many people?
Oh let us pray that God sustains heroic missionaries, raise a new legion of saints to replace those that tumble on the battlefield.

III - AN ALMS
Let us remember the words of the Holy Father Pius XI:
"That not one soul, one that is, is lost by our indolence, by our lack of generosity!" That not a single missionary give up because it lacks the means that we refuse. "There is no more room for comfort, for coldness!
Alms to the infidels, a prayer for the missionaries, a sacrifice to the success of the day of the missions. For the extension of the kingdom of Jesus Christ we are asked for a generous contribution. The cry of the infidels is touching! The tears of the missionaries soothe the soul. Their long and painful martyrdom demands our cooperation. No petty calculations: To give to the unbelievers is to lend at high interest to God Himself. Let us be generous in alms, in prayers, in communions, in sacrifices! There is money for politics, for cinema, for luxury, for amusement; there is also to sustain the missionary works, to feed the future martyrs, to expand the kingdom of Jesus Christ.
Open up our bag, depending on the size of our hearts for the day of judgment the Savior could tell us: Come, ye blessed of my Father, possess the kingdom prepared for you because I hungry and you gave me food!
(Matthew XXV. 34).
We fed Jesus Christ.
We gave you our generous alms!