Our Lady of Sorrows

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O Crux, ave, spes unica! (Hail, O Cross, sole hope!)

Crucifixion, Bartolome Murillo

Crucifixion, Bartolome Murillo

 

THE EXALTATION OF THE HOLY CROSS:  (September 14th)

On September 14, in 335, took place the dedication of Constantine’s basilica, which enclosed both Calvary and the Holy Sepulchre. “At this date,” says Etheria, “the cross was discovered. And the anniversary in celebrated with as much solemnity as Easter or the Epiphany.” Such was the origin of the feast of the Exaltation of the Cross. “When I shall be raised on high, I shall draw everything unto Me” (Gospel: John xii. 31-36), Jesus had said. It is because the Saviour humbled Himself, being obedient even to the death of the cross, that God exalted Him and gave Him a name above all other names (Epistle: Philippians ii. 5-7). Wherefore we must glory in the cross of Jesus, for He is our life and our salvation (Introit) and He protects His servants against the wiles of their enemies (Offertory, Communion, Postcommunion).

Towards the end of the reign of Phocas, Chosroes, King of Persia, says the reading of the breviary, took Jerusalem, where he put to death several thousand Christians and carried off to Persia the Cross of our Lord Jesus Christ, which St. Helen had placed on mount Calvary.

Heraclius, the successor of Phocas, had recourse to many fasts and prayers, imploring with great fervour the help of God. He assembled an army and defeated Chosroes. He then insisted on the restitution of the cross of the Lord. Thus the precious relic was recovered after an interval of fourteen years. On his return to Jerusalem, Heraclius carried it on his shoulders in great pomp to the mountain where the Saviour Himself had borne it (A.D. 629).

An extraordinary miracle marked the occasion. Heraclius, who was loaded with ornaments of gold and precious stones, was held back by an invincible force at the entrance gate of mount Calvary and vain were his efforts to enter.

As the Emperor and all those who witnessed the scene were astonished, Zacharias, bishop of Jerusalem, said to him: “Consider, O Emperor, that with these triumphal ornaments you are far from imitating the poverty of Jesus Christ and His humility in bearing His cross.” Heraclius thereupon doffed his splendid garb and walked barefooted with a common cloak on his shoulders to Calvary, where he again deposited the cross. The feast of the Exaltation of the holy Cross on the original spot, the anniversary of which was celebrated on this day, became of great importance.

Let us join, in spirit, the faithful who in the Church of Holy Cross at Rome venerate on this day the relics of the sacred wood exposed for the occasion, so that, having been privileged to adore it on this feast when we rejoice for its exaltation, we may likewise possess for all eternity the salvation and glory the Cross has won for us (Collect, Secret).

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Introit: Gal. vi. 14

Nos autem gloriari oportet in Cruce Domini nostri Jesu Christi : in quo est salus, vita, et resurrectio nostra: per quem salvati, et liberati sumus, alleluia, alleluia. * Deus misereatur nostri, et benedicat nobis illuminet vultum suum super nos, et misereatur nostri.

But it behoves us to glory in the Cross of our Lord, Jesus Christ: in whom is our salvation, life, and resurrection; by whom we are saved and delivered. * May God have mercy on us, and bless us; may He cause the light of His countenance to shine upon us, and may He have mercy on us.

Collect:

Christus factus est pro nobis obediens usque ad mortem, mortem autem crucis. * Propter quod et Deus exaltavit illum, et dedit illi nomen, quod est super omne nomen.
Alleluia, alleluia. * Dulce lignum, dulces clavos, dulcia ferens pondera: quae sola fuisti digna sustinere Regem caelorum, et Dominum. Alleluia.

Christ became obedient for us unto death: even the death of the cross. * Wherefore God also hath exalted Him, and had given Him a name which is above every name.
Alleluia, alleluia. * Sweet the wood, sweet the nails, sweet the load that hangs thereon: for thou alone, O holy Cross, wast worthy to bear the King and Lord of heaven. Alleluia.

Gradual: Phil. ii. 8-9

Christ became obedient for us unto death: even the death of the cross. Wherefore God also hath exalted Him, and had given Him a name which is above every name.

Alleluia, alleluia. Sweet the wood , sweet the nails, sweet the load that hangs thereon: for thou alone, O holy Cross wast worthy to bear the King and Lord of heaven. Alleluia.

Offertory:

By the sign of the holy Cross, protect Thy people, O lord, from the snares of every foe: that we may exhibit to Thee a pleasing service, and our sacrifice may become acceptable, alleluia.

Secret:

We are now, O Lord our God, about to feed on the Body and Blood of our Lord Jesus Christ, by whom the banner of the holy Cross was hallowed: grant we beseech Thee, that since we have been found worthy to worship that same holy Cross, we may enjoy for evermore the glorious salvation it has won for us. Through the same Lord.

Communion:

By the sign of the Cross deliver us from our enemies, O Thou who art our God.

Postcommunion:

Be Thou with us, O Lord, our God: and defend with Thine abiding help, those whom Thou makest to rejoice in the honour of Thy holy Cross. Through our Lord.

(From The Saint Andrew Daily Missal)

*****

 

 

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Priestly Obedience: (“obedience to the bishops and the Pope have limitations. Not so our obedience to God.”)

From Traditional Catholic Priest, Fr David Nix

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What does it mean to be an obedient priest?

Padre Pio said “Obedience is mission: I have come into this world to do the will of my Father, who has sent me. Where there is no obedience, there is no virtue; where there is no virtue there is no good; where good is wanting, there is no love, there is no God; where God is not, there is no Heaven.”

Obedience to the inspirations of God come from the Holy Spirit’s gift of counsel. Counsel is a loving receptivity or supernaturalized prudence according to St. Thomas Aquinas. These are small inspirations that fill the baptized all day long. This is the road to sanctity because it is the highest pathway to loving God. However, the bare minimum of obedience for the priest includes issues moral, doctrinal and liturgical. For matters doctrinal and liturgical, the priest must be obedient in issues of…

Divine Law <–> to Scripture and Magisterium

Ecclesial Law <–> to Pope

Particular Law <–> to Bishop

Divine Law includes the following five things: Sacred Scripture, Councils, Creeds, the early Church Fathers (when they spoke unanimously) and Ex-Cathedra Statements. This list comes from Pope Leo XIII’s Providentissimus Deus, an encyclical on the Bible. There is a modern myth that the only thing that Catholics must believe are the two Ex-Cathedra Statements in history (Immaculate Conception of Mary and Assumption of Mary.)

Of course, the Deposit of Faith does include those two Marian statements, but it also includes so much more. In fact, Pope Leo XIII places the Bible at the highest level of Divine Revelation, since “all the books which the Church receives as sacred and canonical, are written wholly and entirely, with all their parts, at the dictation of the Holy Ghost; and so far is it from being possible that any error can co-exist with inspiration, that inspiration not only is essentially incompatible with error, but excludes and rejects it as absolutely and necessarily as it is impossible that God Himself, the supreme Truth, can utter that which is not true.”

If Scripture is so important, how then are we Catholics so different from Protestants? For one, we Catholics are guaranteed an accurate interpretation of the Bible because of Church Fathers and Dogmatic Councils (like Chalcedon.) Without these, the notion of “apostolic Christianity” is nothing more than a guessing game, producing 30,000+ denominations of Christians in the USA alone. (Most of these claim to believe what the early Christians believed!)

messa10a-300x209Ecclesial Law (Pope) is the next level down. It can never change the Bible, but they can set our discipline. Popes speak infallibly when they speak on matters of articulated faith and morals from the chair of Peter (very very rare.) At a lesser weight but much more common are rulings on discipline. For example, Pope Benedict XVI ruled in Summorum Pontificum (2007) that priests in good standing can offer the Traditional Latin Mass (in private) without any permission from their bishop. When there is pastoral need, it should never be refused publicly. (In point of fact, Pope St. Pius V said that this Mass could never be abrogated.)

Particular Law (bishops) is found at a lower level and it of course can never change doctrine. It is found normally at the level of bishop. It usually refers to diocesean discipline and decisions. One example is that a bishop may remove a non-pastor priest from a parish. Whether stemming from a just or unjust decision, the priest must obey his bishop in any such matter. This is the power a bishop has in in his own diocese.

However…

Divine Law can not be superseded by any Pope or bishop. This includes matters of worthy reception of the Eucharist, for this topic is found in Scripture and the Magisterium. For example, the divorced and remarried can never receive Holy Communion, unless they have obtained annulment(s) and convalidation, or the couple has made a good confession to live in celibacy (and probably apart from each other, to avoid scandal.) This teaching is based on Luke 16:18 (“remarriage” being a serious sin) and 1 Cor 11:26-29 (worthy reception of Holy Communion.) Notice that Scripture is the highest level of Divine Revelation, according to Pope Leo XIII. Thus, if a Pope tried to change the Bible, we would see that good priests would, and in fact must, resist. Why? Because the priest knows that a Pope functions at the level of Ecclesial Law, not Divine Law. We know that Pope can never change Divine Law (See above diagram with arrows.)

But what if a bishop told his priest that he could not deny Holy Communion to a divorced-and-remarried couple who had been respectfully warned to change their life? Would the priest have to obey? Or that a priest is not allowed to say the Latin Mass? No, for this would be a conflation of the three levels of obedience outlined above. The 1983 Code of Canon Law states: “Those who are publicly unworthy are forbidden from receiving the Divine Eucharist” (can. 712) Some people retort: “Yes, but only the bishop can determine who is publicly unworthy.” The Vatican overruled this objection in the year 2000 stating that “the Priest who is responsible for the community” has the right to determine denial of Holy Communion, and this includes more cases than just the divorced and “remarried” who have not obtained an annulment. The Vatican preempted objections in even stating that “no ecclesiastical authority may dispense the minister of Holy Communion from this obligation in any case, nor may he emanate directives that contradict it.” In other words, the bishop can not make the priest go against Divine Revelation. This would not be obedience. Why? Because protection of the Eucharist comes from Divine Law in Scripture (1 Cor 11) and it does not come from an ecclesiastical or even papal decree.

Saints who said extreme things like “Your superior’s voice is the voice of God” always left one caveat: A command to sin from a superior is never binding on the inferior.

The above references to Scripture and the Vatican website reveal that obedience to the bishops and the Pope have limitations. Not so our obedience to God.

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Saint John Chrysostom – September 13

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St. John, named Chrysostom (golden-mouthed) on account of his eloquence, came into the world of Christian parents, about the year 344, in the city of Antioch. His mother, at the age of 20, was a model of virtue. He studied rhetoric under Libanius, a pagan, the most famous orator of the age.

In 374, he began to lead the life of an anchorite in the mountains near Antioch, but in 386 the poor state of his health forced him to return to Antioch, where he was ordained a priest.

In 398, he was elevated to the See of Constantinople and became one of the greatest lights of the Church. But he had enemies in high places and some were ecclesiastics, not the least being Theophilus, Patriarch of Alexandria, who repented of this before he died. His most powerful enemy, however, was the empress Eudoxia, who was offended by the apostolic freedom of his discourses. Several accusations were brought against him in a pseudo-council, and he was sent into exile.

In the midst of his sufferings, like the apostle, St. Paul, whom he so greatly admired, he found the greatest peace and happiness. He had the consolation of knowing that the Pope remained his friend, and did for him what lay in his power. His enemies were not satisfied with the sufferings he had already endured, and they banished him still further, to Pythius, at the very extremity of the Empire. He died on his way there on September 14, 407. (Source)

The Catechism cites him in eighteen sections, particularly his reflections on the purpose of prayer and the meaning of the Lord’s Prayer:

“Consider how [Jesus Christ] teaches us to be humble, by making us see that our virtue does not depend on our work alone but on grace from on high. He commands each of the faithful who prays to do so universally, for the whole world. For he did not say “thy will be done in me or in us”, but “on earth”, the whole earth, so that error may be banished from it, truth take root in it, all vice be destroyed on it, virtue flourish on it, and earth no longer differ from heaven.”

His wisdom brought many to humility and greater understanding:

“Helping a person in need is good in itself. But the degree of goodness is hugely affected by the attitude with which it is done. If you show resentment because you are helping the person out of a reluctant sense of duty, then the person may recieve your help but may feel awkward and embarrassed. This is because he will feel beholden to you. If,on the other hand, you help the person in a spirit of joy, then the help will be received joyfully. The person will feel neither demeaned nor humiliated by your help, but rather will feel glad to have caused you pleasure by receiving your help. And joy is the appropriate attitude with which to help others because acts of generosity are a source of blessing to the giver as well as the receiver.”

The return of the relics of St. John Chrysostom to the Church of the Holy Apostles in Constantinople.

The return of the relics of St. John Chrysostom to the Church of the Holy Apostles in Constantinople.

But perhaps his TREATISE ON THE PRIESTHOOD is where we should focus on most in these times of great challenges for priests (alter Christus) to be always fixing their eyes on Christ, and not on the things of this world. Here is an excerpt from Book II that is of special significance today:

What advantage, pray, could be greater than to be seen doing those things which Christ with his own lips declared to be proofs of love to Himself? For addressing the leader of the apostles He said, “Peter, lovest thou me?” and when he confessed that he did, the Lord added, “if thou lovest me tend my sheep.” The Master asked the disciple if He was loved by him, not in order’ to get information (how should He who penetrates the hearts of all men?), but in order to teach us how great an interest He takes in the superintendence of these sheep. This being plain, it will likewise be manifest that a great and unspeakable reward will be reserved for him whose labors are concerned with these sheep, upon which Christ places such a high value. For when we see any one bestowing care upon members of our household, or upon our flocks, we count his zeal for them as a sign of love towards ourselves: yet all these things are to be bought for money :—with how great a gift then will He requite those who tend the flock which He purchased, not with money, nor anything of that kind, but by His own death, giving his own blood as the price of the herd. Wherefore when the disciple said, “Thou knowest Lord that I love Thee,” and invoked the beloved one Himself as a witness of his love, the Saviour did not stop there, but added that which was the token of love. For He did not at that time wish to show how much Peter loved Him, but how much He Himself loved His own Church, and he desired to teach Peter and all of us that we also should bestow much zeal upon the same. For why did God not spare His only-begotten Son, but delivered Him up, although the only one He had? It was that He might reconcile to Himself those who were disposed towards Him as enemies, and make them His peculiar people. For what purpose did He shed His blood? It was that He might win these sheep which He entrusted to Peter and his successors. Naturally then did Christ say, “Who then is the faithful and wise servant, whom his lord shall make ruler over His household.” Again, the words are those of one who is in doubt, yet the speaker did not utter them in doubt, but just as He asked Peter whether he loved Him, not from any need to learn the affection of the disciple, but from a desire to show the exceeding depth of his own love: so now also when He says, “Who then is the faithful and wise servant ?” he speaks not as being ignorant who is faithful and wise, but as desiring to set forth the rarity of such a character, and the greatness of this office. Observe at any rate how great the reward is—” He will appoint him,” he says, “ruler over all his goods.”

Will you, then, still contend that you were not rightly deceived, when you are about to superintend the things which belong to God, and are doing that which when Peter did the Lord said he should be able to surpass the rest of the apostles, for His words were, “Peter, lovest thou me more than these?” Yet He might have said to him, “If thou lovest me practise fasting, sleeping on the ground, and prolonged vigils, defend the wronged, be as a father to orphans, and supply the place of a husband to their mother.” But as a matter of fact, setting aside all these things, what does He say? “Tend my sheep.”

 

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The Saints on the Power of the Holy Name of Mary

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In Honour of the Feast of the Most Holy Name of Mary, September 12th:
In obedience to Jewish religious practice our Lady’s parents named her eight days after her birth. Joachim and Anne were inspired to call her Mary. As the mother of Christ Incarnate, Mary is a powerful intercessor and mediatrix of graces. Invoking her name devoutly is itself a most efficacious prayer. Below are the testimonies of saints and blesseds affirming that when we pronounce the blessed Virgin’s name we proclaim her power, implore her aid and place ourselves under her protection.

 

Oh name of the mother of God, thou art my love.

— St. Anselm

The name of Mary is the key of the gates of heaven.

 — St. Ephrem

Mary is the salvation of all who call upon her.

— St. Bonaventure

O most sweet name! O Mary, what must thou thyself be, since thy name alone is thus amiable and gracious.

 — Blessed Henry Suso

In dangers, in perplexities, in doubtful cases, think of Mary, call on Mary; let her not leave thy lips; let her not depart from thy heart.

— St. Bernard

The invocation of the sacred names of Jesus and Mary is a short prayer which is as sweet to the mind, and as powerful to protect those who use it against the enemies of their salvation, as it is easy to remember.

— Thomas a Kempis

Thus we see that the most holy name of Mary is sweet indeed to her clients during life, on account of the very great graces that she obtains for them. But sweeter still will it be to them in death, on account of the tranquil and holy end that it will insure them.

— St. Alphonsus Liguori

May the last movement of my tongue be to pronounce the name of the Mother of God.

— St. Germanus

Blessed is the man who loves thy name, O Mary. Yes, truly blessed is he who loves thy sweet name, O Mother of God! for thy name is so glorious and admirable, that no one who remembers it has any fears at the hour of death.

— St. Bonaventure

I ask thee, O Mary, for the glory of thy name, to come and meet my soul when it is departing from this world, and to take it in thine arms.

— St. Bonaventure

In every danger of forfeiting divine grace, we should think of Mary, and invoke her name, together with that of Jesus; for these two names always go together. O, then, never let us permit these two most sweet names to leave our hearts, or be off our lips; for they will give us strength not only not to yield, but to conquer all our temptations.

— St. Alphonsus Liguori

Jesus. Maria.

— The last words of St. Pio of Pietrelcina

Grant, we pray, almighty God, that, for all who celebrate the glorious Name of the Blessed Virgin Mary, she may obtain your merciful favour. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, one God, for ever and ever. Amen.

(source: BigCatholics.com)

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Pope: ‘No other interpretation’ of Amoris Laetitia than allowing communion for divorced and remarried

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September 9, 2016 (LifeSiteNews)

Editor’s Note: There have been slight corrections to our original translation of one paragraph of the Pope’s letter. The 10th paragraph below, starting with “Pope Francis adds…”, is now fully accurate.

In a letter reportedly leaked by a priest in Argentina, Pope Francis writes that there is “no other interpretation” of Amoris Laetitia other than one admitting divorced and remarried Catholics to Holy Communion in some cases. The letter, dated September 5, comes in response to a confidential document by the bishops of the Buenos Aires pastoral region to priests instructing them on the application of the Pope’s controversial apostolic exhortation. LifeSite has acquired copies of both original documents and has provided professional side-by-side translation.

The Spanish original of the letter from the Pope is here

The Spanish original of the bishops’ directive is here

LifeSiteNews’ translation of the Pope’s letter is here

LifeSiteNews’ translation of the bishops’ directive is here

The story was first published yesterday by the Spanish-language Catholic news service InfoCatolica and an anonymous Argentinean Catholic blogger whose blog is known as “The Wanderer.” The blogger has published photostatic copies of the original documents, and LifeSite has been informed that the blogger’s source is a priest in Buenos Aires. After consulting with sources, LifeSite believes that the blogger is trustworthy and that the copies of the letters are authentic.

The document by the bishops of the pastoral region of Buenos Aires interprets for priests in the region the 8th chapter of Amoris Laetitia on how to deal with couples who are remarried after divorces but have not been granted annulments. It follows closely the language of the most controversial parts of the papal exhortation including the infamous footnote 351, which opens the door to what Cardinal Raymond Burke and other faithful bishops have called “sacrilege.”

The bishops’ directive called “Basic Criteria for the Application of Chapter Eight of Amoris Laetitia” says that in “complex circumstances” when the remarried couple could not “obtain a declaration of nullity,” the priests can nevertheless move forward to grant them access to Holy Communion. If the priest recognizes that “in a particular case there are limitations that diminish responsibility and culpability (cf. 301-302), particularly when a person judges that he would fall into a subsequent fault by damaging the children of the new union,” says the directive, “Amoris Laetitia opens the possibility of access to the sacraments of Reconciliation and the Eucharist (cf. notes 336 and 351).”

The Pope’s letter affirms this path with effusive praise for the bishops’ work. Writing to the delegate of the Buenos Aires Pastoral Region, Monsignor Sergío Alfredo Fenoy, the Pope says, “I thank you for the work they have done on this: a true example of accompaniment for the priests.”

Pope Francis adds: “The document is very good and completely explains the meaning of chapter VIII of Amoris Laetitia. There are no other interpretations. And I am certain that it will do much good. May the Lord reward this effort of pastoral charity.”

The blogger who published the documents writes that the priests of the diocese met Thursday to discuss the matter. At the meeting, some priests were openly critical of both the bishops’ directive and the Pope’s document. The blogger adds that Cardinal Mario Poli was present at the meeting with a canon lawyer and that both contradicted the bishops’ directive, “clarifying that the Eucharist can only be received by those divorced and remarried who live together as brother and sister, maintaining chastity.”

The leaked document is the first time there is explicit confirmation that Pope Francis interprets Amoris Laetitia as allowing communion for divorced and remarried Catholics without the condition that the couple in the irregular situation live as brother and sister without sexual relations, as was always required by the Church.

Neither the Vatican spokesman nor the chancery office of Buenos Aires were available for comment on this story.

LifeSite Paris correspondent Jeanne Smits contributed to this report.

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Measuring Modernism: From Pius X to Mother Teresa

A fine homily from last week taking a closer look at the great Pope St. Pius X who warned of the dangers of Modernism and how we can all be influenced by its ideas. “Modernism is alive; it is pervasive; it is strong – and in the Spirit, with the prayers following the example of St. Pius X, we will resist it with all of our might.”

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“A wise reply to atheism’s strongest argument”

Firefighters clear rubble in front of the bell tower in Amatrice (AP)

Firefighters clear rubble in front of the bell tower in Amatrice (AP)

by Cardinal George Pell

Book review: Where is God in Suffering? by Brendan Purcell

I was well into reading my friend Fr Brendan Purcell’s beautiful book on suffering when the earthquake struck in central Italy. Although more than 60 miles away, most people in Rome were woken at 3:40 in the morning on August 24 as the buildings shook. I turned on the light to make sure I wasn’t imagining things and the lamp in the centre of my room was swaying from side to side. I was tempted to go and stand in the doorway but the movement ceased after a couple of minutes.

At the epicentre of Amatrice they were not so lucky, as the entire ancient village of houses, built before the anti-earthquake regulations were drawn up, was thrown down and collapsed into rubble. Later I realised that this was the place where spaghetti Amatriciana was first created – and two euros from every plate sold in Italy is now going to the earthquake appeal. Other villages were also destroyed completely and about 300 people died.

Norcia, the birthplace of St Benedict in 480 AD and his sister St Scholastica (and, much earlier, the Emperor Vespasian, who helped destroy Jerusalem in 70 AD) escaped more lightly. Although it, too, was above one of the epicentres, Norcia benefited both from the building regulations introduced by Pope Pius IX in 1869 in one of his last decisions before the end of the Papal States, and from following the subsequent construction requirements. The earthquake caused no deaths there.

The saints’ birthplace is marked by a Benedictine monastery on the town square and, while the chapel was extensively damaged, the buildings remained standing. The young community of about 15 monks, mainly from the United States and led by Fr Cassian Folsom, was evacuated to Rome as a precaution.

Why does God allow such events to occur, as well as many other types of disaster? This question is asked differently by those studying the problem of evil philosophically or theologically, by those on the edge of a disaster and by those who find themselves, with or without their loved ones, at the centre of the suffering.

Why does God allow so many bad things? Perhaps the good God is not all-powerful or perhaps the all-powerful Creator, the Supreme Intelligence, does not love us and is either disinterested or even capricious? The ancient Greeks and Romans saw their gods in this light. Is God vengeful?

Evil and suffering constitute the most formidable argument against monotheism, for those who believe in the existence of one good and transcendent Creator God.

I believe that the intellectual arguments now available to be drawn from biology (the discovery of DNA) and from physics and chemistry and the fantastic improbabilities necessary for evolution from the Big Bang to humans, mean that the rational or metaphysical path to the Supreme Intelligence is easier for us than in the past. Thinkers are coming to God from or through science.

To ask whether this Supreme Intelligence is good and loving is a further question. Christians also believe that the Creator requires us to live according to moral rules and that this unique Creator will judge each of us after death. These are two further impediments to belief for many moderns.

Fr Purcell deals with all these questions, and many more, with wisdom and compassion. This work could not have been written by a young person because the author’s formidable learning is leavened by the insights of a long life lived according to Christian teachings. While it is not an easy read, Where is God in Suffering? is always enlightening, never turgid and occasionally deeply personal and encouraging, as the author reveals how he sought out and found Christ, the One who loves us most, in the difficulties he himself encountered.

Not all suffering is caused by natural disasters like earthquakes, tsunamis and bush fires. We also have the mystery of death, of human suffering, especially that of children and of the innocent, and the terrible evils humans inflict on one another. Recently we have become more aware of the suffering of animals.

Stephen Fry and the Australian Peter Singer are two of the atheists Purcell strives to answer. For Fry, bone cancer in children convinced him that God does not exist and, for Singer, God is either evil or a bungler.

Fyodor Dostoevsky, a Russian believer, especially in his 1880 novel The Brothers Karamazov, has provided us with the figures of the Inquisitor, who condemns Christ for his belief in freedom, and Ivan, who rejects a God who allows children to be tortured and killed. Through these characters Dostoevsky was grappling with the consequences of the 19th century attempt to “murder” God, which meant everything was permitted. Hitler, Stalin and Mao exemplified this in their 20th century atrocities.

The case for unbelief has rarely been set out as powerfully as it is in this Russian masterpiece, and Purcell is at his best as he explains how the atheist position not only rejects the promise of an afterlife, where all will be well and love will prevail, but also believes that nothing exists outside the space-time universe. Indeed, atheism is based on a rejection of the world as it is, an exaltation of feeling above reason and a hatred of the human freedom which God gave us and does not control. Purcell quotes GK Chesterton, who pointed out the importance of humility and the obligation to be grateful for all that is good.

Purcell does not try to whitewash the situation, because suffering and evil are the great mystery. But goodness, truth and beauty also require an explanation.

Believers and the overwhelming majority of people know that they outweigh the sadness, even in this life.

We get a brilliant exposition of the Old Testament figure Job, as he wrestles and argues with God about his own innocent suffering; hear the stories of Etty Hillesum, who refused to escape and perished in the Holocaust; of the blessed Chiara Badano, who died of bone cancer aged 18; and of Eddie McCaffrey, who lived until he was 30 with muscular dystrophy and told us: “You don’t solve problems, you love them.”

As a follower of the Focolare spirituality of Chiara Lubich, Purcell believes, as all Christians do, that Christ suffers with us and for us, but that the crucial moment – what Lubich called the “divine atomic explosion” – was when Christ dying on the Cross felt, at least momentarily, that God his Father had abandoned him. Jesus forsaken, who plumbed the depths of human suffering, is our Redeemer – he saved us in his helplessness. The Crucifixion means what it says.

The final chapter is also unusual, because it avoids the customary silence and half-truths to outline the Christian imperatives as we strive to move beyond the evil and destruction of Islamic terrorism. This is a gem of a book and the different chapters answer different needs.

For much of my priestly life, religious formation or education said little about God, about his nature and why we believe in Him. The resurgence of atheism should jolt us out of our silence and indifference as many youngsters, and the not-so-young, will be tempted to follow Fry and Singer into unbelief.

All those interested in how and why we believe, all priests and all those in religious formation will find Where is God in Suffering? thought-provoking, reassuring and well worth the effort it requires.

*****

This article first appeared in the September 9 2016 issue of The Catholic Herald. To read the magazine in full, from anywhere in the world, go here.

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The Extraordinary Form: the right way back to a Catholic revival

Eleven men lie prostrate during their ordination as priests (CNS photo/Jaclyn Lippelmann, Catholic Standard)

Eleven men lie prostrate during their ordination as priests (CNS photo/Jaclyn Lippelmann, Catholic Standard)

The Catholic Herald (UK) had an article yesterday announcing that Ordinations in the Extaordinary Form were to take place once again in England and Wales next year “for the first time in decades”. This is heartening news for traditional Catholics who, ever since Pope Benedict XVI’s Apostolic Letter Summorum Pontificum issued in 2007, have seen with great joy a slow but steady increase of possibilities to attend the sublime Traditional Latin Mass (often referred to as the Mass of the Ages) in ordinary parishes, at the same time as an increase in priestly fraternities that celebrate Mass solely in the EF, establishing themselves around the country.

After Pope Benedict stepped down from the Papacy and Pope Francis was elected, many Catholics feared a clampdown once again of the Traditional Latin Mass (TLM) after witnessing the inexplicably unjust treatment meted out to the Franciscan Friars of the Immaculate, who we have frequently written about on our blog. But thankfully, despite Pope Francis’ typical Jesuitical disinterest in Liturgy, he appears to have his attention on other matters for the time-being, and has not intervened too much to meddle with the inner workings of other traditional orders of the Catholic Church. (Perhaps Pope Francis realises that his approach with talks to reunite the SSPX would have little hope of success if he started to interfere and hamper the encouraging growth we are witnessing of these orders that fully understand the great importance of a holy, reverent and God-centred Liturgy!)

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It is a proven statistic that since Vatican II with its “opening of the Church” to the world policy (though this point will have to be worked through in greater detail at a future date) and the suppression of the TLM for its replacement with the Novus Ordo, Mass attendance started its steady decline. The churches began to empty; the most important centre of our Catholic Faith appeared to have suddenly and inexplicably fallen away! With the changes of V2 came a worldliness that no longer prompted men to seek the things of God. You could say – from almost one day to the next, man forgot he had a soul to save! Modernism entered the Church in a big way through those “open doors” and is still very much with us.

So what is the problem with the Novus Ordo Mass? It is a valid Mass (although some say only just), but it does fulfil the basic parts of the Mass when it is said properly. It can also be well celebrated with due reverence and in accord with the instructions set out in Canon Law. If celebrated ad orientem and in Latin, as it increasingly is these days we hear, the differences with the TLM are even less noticeable.

Yet there are still some marked differences. Fr Gary Dickson (Catholic Collar and Tie) wrote an article entitled “The Novus Ordo Missae” where after explaining the legitimacy of the NOM, he goes onto say:

Sadly however, we have to recognise that though much as has been retained, it is the significant elements that the Novus Ordo omits that disturbs, for it omits:

1. The seeking of God’s grace before we dare to enter His sanctuary (Judica me),
2. The Indulgentiam (minor absolution)
3. The genuflection during the Creed by which were honour the Incarnation
4. The genuflections given to the Blessed Sacrament before and after every time the priest touches the Sacred Host
5. The Offertory (the prayers preparing for a Holy Sacrifice having been replaced with a prayer based on the Jewish Grace before Meals, thus giving lie to the central reality of the Mass as His Body given up and His Blood being shed: “every time you eat this bread and rink this cup you are proclaiming the lord’s death” 1.Cor.11v26).
6. The prayer to the Holy Trinity (Placeat tibi) asking that the Sacrifice offered may bring forgiveness for all for whom it is offered, yet forgiveness (mercy) is at the core of the Gospel.

He states that, in spite of have retained the main parts of the Mass, there was an “unnecessary meddling with the texts” and goes on to describe what these are.

Liturgy Guy (Brian Williams), Rorate Caeli, One Peter Five, and dozens of other traditional Catholic bloggers, including the recently deceased Fr Peter Carota from the Traditional Catholic Priest blog, have written many instructive articles comparing the two Masses, with the NOM coming up most disfavourably. (Although the NOM is often the only Mass available to the majority of Catholics!)

traditional-latin-massBut we can never repeat often enough: if through the way we pray, lex orandi, affects the way we believe, lex credendi, then the way we live, lex vivendi, will be the outcome. It was the changing of the Holy Mass at Vatican II that was the catalyst for the downward spiral of Catholic practice and religious vocations.

If anyone doubts this, one quick look at statistics for Catholics who attend the TLM, with those who identify as Catholic but seldom if ever go to Mass, and when they do they attend the NOM, they would soon be obliged to admit that the Mass must have something to do with these vast differences. For it is clearly evident that Mass-goers among Catholics who identify as “traditional” and who seek the TLM whenever possible, plus the amazing number of vocations to the priesthood among this group, are also those who most hold to orthodox Catholic teaching. With their steady growth that is young and vibrant, compared to the dying ranks of old defenders of the NOM alone, then this is surely the right and only true way for a Catholic revival.

Now here is another interesting survey done in comparing the two forms of Mass by award-winning American author Dan Graham. His article “Words That Count” first appeared in the ‘Catholic Truth’ newsletter, Issue No. 51, September, 2008…. The article was enormously popular, as was the updated version published in the newsletter in 2010. He states:

“This paper methodically compares the texts of the Tridentine Mass 1945 (TM) and the Novus Ordo Mass 1973 (NOM) so Catholics can better understand differences. The method is simple: off-the-shelf software WordListCreator™ alphabetizes and counts words in a text. I used the English translations. I simply compare the words and counts from both masses and ask: what does the NOM remove or add? My operating principle comes from St. Thomas Aquinas: whatever is objectively real is objectively true. This method helps avoid the acrimony that often derails fruitful discussions about the two masses. I present my two conclusions, then my supporting findings by working through a comparison of the words in the TM and NOM. Readers can review the data and come to their own conclusions. The first conclusion is that the two masses differ profoundly. Some argue that the differences in the two missals are trifling, a mere preference of style, but a close examination of the text proves otherwise.”

It is a long read but well worth while to truly understand what underlies the bringing in of the NOM.

We shall be posting more on this crucial subject in the near future.

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The Nativity of the Blessed Virgin Mary – September 8th

img-nativity-of-the-blessed-virgin-mary

This very ancient feast was already solemnized in the seventh century, and Pope Innocent IV, to fulfil the vow made by the Cardinals before the election of his predecessor, gave it an Octave at the first Council of Lyons in 1245. This date (September 8) served to fix that of the feast of the Immaculate Conception on December 8.

Mary is inseparable from Jesus in the divine plan, wherefore the Liturgy applies to her what Holy Scripture says of the eternal Wisdom which is the Word “by whom all was made”. Like Christ, the Virgin presides over the whole work of creation, for having been chosen of all eternity to give us the Saviour, it is she, with her Son, whom God had chiefly in view when He created the world.

Antiphon at the Magnificat:

Nativitas tua, Dei Genitrix Virgo, gaudium annuntiavit universo mundo: ex te enim ortus est Sol justitiae, Christus Deus noster: qui solvens maledictionem, dedit benedictionem, et confundens mortem, donavit nobis vitam sempiternam.

Thy Nativity, O Virgin Mother of God, was the herald of joy to the whole world; since from thee arose the Sun of Justice, Christ our God, who, destroying the curse, bestowed the blessing, and confounding death, rewarded us with life everlasting.

nativitybvm

THE MASS 

Introit: (Ps. xliv. 2)

Salve, sancta parens, enixa puerpera regem: qui caelum terramque regit in saecula saeculorum. * Eructavit cor meum verbum bonum : dico ego opera mea Regi.

Hail, holy Mother! giving birth to thy Child, thou didst bring forth the King, who ruleth the heavens and the earth for ever and ever. Ps. My heart hath uttered a good word : I speak my works to the King.

Collect

Famulis tuis, quaesumus, Domine, caelestis gratiae munus impertire: ut, quibus beatae Virginis partus exstitit salutis exordium; Nativitatis ejus votiva solemnitas, pacis tribuat incrementum.

We beseech Thee, O Lord, grant to Thy servants the gift of Thy heavenly grace; that as the child-bearing of the Blessed Virgin was the beginning of salvation, so the joyful festival of her Nativity may bring us an increase of peace.

Epistle: (Wisdom viii. 22-35)

The Lord possessed me in the beginning of His ways, before He made anything from the beginning. I was set up from eternity, and of old, before the earth was made. The depths were not as yet, and I was already conceived; neither had the fountains of waters as yet sprung out; the mountains with their huge bulk had not as yet been established: before the hills I was brought forth; He had not yet made the earth, nor the rivers, nor the poles of the world. When He prepared the heavens, I was there; when with a certain law and compass He enclosed the depths; when He established the sky above, and poised the fountains of waters; when He compassed the sea with its bounds, and set a law to the waters that they should not pass their limits; when He balanced the foundations of the earth; I was with Him forming all things, and was delighted every day, playing before Him at all times, playing in the world: and my delight is to be with the children of men. Now, therefore, ye children, hear me: blessed are they that keep my ways. Hear instruction, and be wise, and refuse it not. Blessed is the man that heareth me, and that watcheth daily at my gates, and waiteth at the posts of my doors. He that shall find me shall find life, and shall have salvation from the Lord.

Gradual

O Virgin Mary, blessed and venerable art thou: without blemish to thy maidenhood, thou didst become the Mother of the Saviour. O Virgin Mother of God, He whom the whole world availeth not to contain, being made man, shut Himself up within thy womb. Alleluia, alleluia. v. Happy indeed art thou, O sacred Virgin, and most worthy of all high praise: for out of thee hath risen the sun of justice, Christ who is our God. Alleluia.

Gospel: (Matthew i. 1-16)

(Source: The Saint Andrew Daily Missal)

*****

“The works of her, who was to be the Mother of the God-man, were altogether and in every way most perfect, and even to understand them exceeds the capacity of all human creatures and of the angels. Her interior acts of the virtues were so precious and of such great merit and favour, that they surpass all that the seraphim can do . . . During thy pilgrimage in thy mortal body place most holy Mary as the beginning of thy joy, and follow her through the desert of renunciation and abnegation of all that is human and visible. Follow her by a perfect imitation according to the measure of thy strength and of the light which thou receivest. Let her be thy guiding star and thy Directress: she will manifest to thee God’s Will and will let thee find His holy law which is written in her by the power of God’s right hand: meditate upon it day and night.” – Ven. Mary of Agreda

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What Muslims are doing in our churches: Thousands of raids every year

From Rorate Caeli:
Libero Quotidiano
August 31, 2016
There have also been recent cases (mainly reported in local newspapers but occasionally even in national newspapers) of Muslims going into churches, shouting, cursing and smashing sacred objects.
However this alarm is not limited only to Italy.
As an article in ‘Venerdi’ of Repubblica reports, also Spain, France, Belgium and Germany are targets.  Some alarming news comes precisely from one of the German ‘lands’,  North Rhine – Westphalia, where over the past three years 3,504 raids of desecration have been recorded.
These consist of acts such as: the spitting on sacred images, defecating on the altars, urinating in the holy water fount, desecrating the Eucharist, insulting the faithful and the  burning and shattering of sacred images and bookstands.
Bishops in Catholic countries with a strong Muslim immigrant presence, had to order their parish priests to hide the Consecrated Hosts to prevent at least the Blessed Sacrament from being desecrated.
Translation: Contributor, Francesca Romana
With that most profound respect
which divine Faith inspires,
O my God and Saviour Jesus Christ,
true God and true man,
I adore Thee,
and with my whole heart I love Thee,
hidden in the most august Sacrament of the Altar,
in reparation of all the irreverences,
profanations, and sacrileges, that I,
to my shame, may have until now committed,
as also for all those
that have been committed against Thee,
or that may be ever committed for the time to come.
I offer to Thee,
therefore, O my God,
my humble adoration, not indeed,
such as Thou art worthy of,
nor such as I owe Thee,
but such, at least,
as I am capable of offering;
and I wish that I could love Thee
with the most perfect love
of which rational creatures are capable.
In the meantime,
I desire to adore Thee now and always,
not only for those Catholics
who do not adore or love Thee,
but also so supply the defect,
and for the conversion of all heretics,
schismatics, libertines,
atheists, blasphemers,
sorcerers, Mahomedans,
Jews, and idolaters.
Ah! yes, my Jesus,
mayest Thou be known,
adored, and loved by all
and may thanks be continually given to Thee
in the most holy and august Sacrament!
Amen.
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Saint Mother Teresa @ National Prayer Breakfast

This beautiful testimony of our new saint, Mother Teresa, is a MUST SEE. An outspoken valiant defence of the most defenceless of the world, given out publicly to some of its most powerful and famous by a tiny little nun who bowled everyone over by her tremendous capacity to love. She was given a prolonged and enthusiastic applause. We publish the video below for anyone who may have missed it.

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EPIC VIDEO: *Ad Orientem*

A beautifully produced 9 minute video explaining the importance of the symbolism in the priest, with his congregation together, facing East towards Our Lord and Saviour on the Crucifix during the Holy Sacrifice of the Mass.

What others have said about this video

Father Z:

“The single most damaging change made in the name of, the “spirit” of the Second Vatican Council, was the “turning around” of our altars. We should recover ad orientem worship.

The video highlights the Traditional Latin Mass, but we need ad orientem worship for both the Novus Ordo and the Traditional Mass.”

Fr Simon Henry (Offerimus Tibi Domine)

“I know that celebrating ad orientem is still very rare in ordinary parish life (with a few notable exceptions) but the continuing suggestion of its efficacy in assisting the decline of reverence and continuity (to say nothing of its ecumenical import with our Eastern brethren) from increasing numbers of liturgists, bishops and cardinals is certainly a sign that it is “on the agenda” more than ever than in the last fifty years.”

Brian Williams (Liturgy Guy):

“THIS IS GREAT CATECHESIS! Highly informative, incredibly accessible, and with a very professional looking production value.

Make a difference and help educate others on the truth, beauty and tradition of Ad Orientem worship in the Roman Rite Mass.”

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The Magical Magisterium: your rights and mine

From Father Hunwicke today

Canon 212 (paragraph 3) informs us that Christifideles (i.e., vide Canonem 207, both clerics and laics) have the ius immo et aliquando officium conformably with their scientia, competentia, et praestantia, “ut sententiam suam de his quae ad bonum Ecclesiae pertinent sacris Pastoribus manifestent”   [Anglice “the right, and, indeed, sometimes the duty, according to their knowledge, competence, and dignity, to manifest to Sacred Shepherds their judgement about those things which pertain to the good of the Church“]. The text goes on to add that they also have this right and (even) duty to make their judgement known to the rest of the Christifideles.

Not long ago, as is well known, a group of 45 scholars, teachers, and pastors, wrote a Letter. (I emphasise that these people came from a wide variety of countries throughout the world: I emphasise this because I do not want what I am about to say to be narrowly construed as a criticism of any members of the English Church.) The Letter was addressed to each member of the Sacred College of Cardinals respectfully asking them to beg the Holy Father graciously to consider the clarification of certain parts of Amoris laetitia which have proved to be dangerously ambiguous. Cardinals, I think, count as Sacred Shepherds. This was a private letter (although its contents have unfortunately become public). Even if it had been a public letter, I do not see how it could have failed to enjoy the protection of Canon 212.

Dr Javier Hervada, sometime Professor of Canon Law at Navarra, comments on Canon 212: “The right of free speech and public opinion within the Church is acknowledged. Science, skill, and prestige are required to exercise the right justly or to give the corresponding moral obligation greater or less force. The basis of this right does not reside in these prerequisites but in the condition of being one of the faithful“.

In the fourth year of this current pontificate, it is appropriate also to mention the insistently repeated calls of the Holy Father Pope Francis himself for Parrhesia [bold and free speaking] in the Church.

With regard to the paragraph which now follows below, I would like to make it very clear that I am not talking about myself or in any way describing or alluding to my own situation or any experience I have had.

Intimidation and cruel pressures have, it appears, been applied to persuade some of the signatories to the Letter to rescind their signatures.

Perhaps this may remind English readers of the occasion when, a couple of years ago, some 450 English clerics wrote an open letter with regard to the agenda of the Synod of Bishops, and it was reported in the public papers that intimidation had been applied to dissuade priests from signing. How those guilty of such worldly intimidation can think that their behaviour helps any cause in which they sincerely and Christianly believe, I simply do not even begin to understand. It all seems to me so much more like the actions of playground bullies than any conduct which could be appropriate between those whom the Lord called His Friends (philous; John 15:15).

I have not always agreed with everything this Holy Father has said and done. But I very much doubt whether he is complicit in this. There is such a pettiness about it.

[…]

Footnote: Canon 212 also talks convincingly and appropriately about the obedientia necessary when Shepherds, as fidei magistri, make doctrinal declarations, or, as rulers of the Church, legislate (statuunt). In view of the opening paragraphs of Amoris laetitia, I do not get the impression that the Sovereign Pontiff is, in this Exhortation, claiming either to define dogma or to legislate.

*****

CP&S Comment: According to many Vatican observers, (including Bishop Fellay) the number of Cardinals and Bishops against this type of modernism infiltration in the Church is growing. Please pray with us in the hope that the ongoing courage of these 45 will bolster the courage of many others.

 

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It’s Official: ‘Saint’ Mother Teresa

During Canonization Mass, Pope Francis Suggests to Some 120,000 Faithful to Carry Her Smile in Their Hearts

Tens of thousands attended in St Peter's Square

Tens of thousands attended in St Peter’s Square

SEPTEMBER 4, 2016 . DEBORAH CASTELLANO LUBOV . POPE AND HOLY SEE

“I think, perhaps, we may have some difficulty in calling her “Saint Teresa”: her holiness is so near to us, so tender and so fruitful that we continual to spontaneously call her ‘Mother Teresa.’”

Pope Francis deviated from his prepared text to say this during his homily at the canonization of Blessed Mother Teresa, held in St. Peter’s Square this morning.

In his homily, Francis prayed, “May this tireless worker of mercy help us increasingly to understand that our only criterion for action is gratuitous love, free from every ideology and all obligations, offered freely to everyone without distinction of language, culture, race or religion.”

Mother Teresa loved to say, he recalled: ‘Perhaps I don’t speak their language, but I can smile.’

“Let us carry her smile in our hearts and give it to those whom we meet along our journey, especially those who suffer. In this way, we will open up opportunities of joy and hope for our many brothers and sisters who are discouraged and who stand in need of understanding and tenderness.”

A tapestry depicting Mother Teresa is seen in the facade of St. Peter's Basilica during a mass, celebrated by Pope Francis, for her canonisation at St. Peter's Square in the Vatican on Sunday (Reuters)

A tapestry depicting Mother Teresa is seen in the facade of St. Peter’s Basilica during a mass, celebrated by Pope Francis, for her canonisation at St. Peter’s Square in the Vatican on Sunday (Reuters)

God’s Will in Our Lives

The Holy Father also had the some 120,000 gathered for the canonization think about their own lives: “Our task is to perceive the call of God and then to do his will. But in order to do his will, we must ask ourselves, “What is God’s will in my life?”

He reminded them that, in order to ascertain the call of God, we must ask ourselves and understand what pleases God.

“God is pleased by every act of mercy,” he said, “because in the brother or sister that we assist, we recognize the face of God which no one can see (cf. Jn 1:18). Each time we bend down to the needs of our brothers and sisters, we give Jesus something to eat and drink; we clothe, we help, and we visit the Son of God (cf. Mt 25:40).”

Given this, the Jesuit Pontiff urged all faithful to translate that which they invoke in prayer and profess in faith into concrete acts.

No Alternative to Charity

“There is no alternative to charity: those who put themselves at the service of others, even when they don’t know it, are those who love God (cf. 1 Jn 3:16-18;Jas 2:14-18).”

However, he warned, the Christian life “is not merely extending a hand in times of need.” If it is just this, Francis warned, it can certainly still be “a lovely expression of human solidarity which offers immediate benefits, but it is sterile because it lacks roots.”

On the contrary, the Pope underscored, the task which the Lord gives us is the ‘vocation to charity.’

“Following Jesus is a serious task, and, at the same time, one is filled with joy; it takes a certain daring and courage to recognize the divine Master in the poorest of the poor and to give oneself in their service,” he said, adding: “In order to do so, volunteers, who out of love of Jesus serve the poor and the needy, do not expect any thanks or recompense; rather they renounce all this because they have discovered true love.”

Dispenser of Divine Mercy

“Mother Teresa, in all aspects of her life,” the Holy Father reflected, “was a generous dispenser of divine mercy, making herself available for everyone through her welcome and defense of human life, those unborn and those abandoned and discarded.”

“She was committed to defending life, ceaselessly proclaiming that “the unborn are the weakest, the smallest, the most vulnerable.”

Continuing to applaud the little sister, Francis noted, “She bowed down before those who were spent, left to die on the side of the road, seeing in them their God-given dignity; she made her voice heard before the powers of this world, so that they might recognize their guilt for the crime of poverty they created.”

Mercy Was Her ‘Salt’ and ‘Light’

For Mother Teresa, Francis explained, mercy was the “salt” which gave flavor to her work, it was the “light” which shone in the darkness of the many who no longer had tears to shed for their poverty and suffering.

“Her mission to the urban and existential peripheries remains for us today an eloquent witness to God’s closeness to the poorest of the poor,” he said.

Today, the Pontiff prayed, “I pass on this emblematic figure of womanhood and of consecrated life to the whole world of volunteers: may she be your model of holiness!”

Teresa’s Journey to Sainthood

In a private meeting with Cardinal Angelo Amato, prefect of the Congregation for the Causes of Saints, in the Vatican months ago, Pope Francis authorized the Congregation for the Causes of Saints to promulgate a decree regarding a miracle attributed to the intercession of Blessed Teresa, known as Mother Teresa around the world.

Born Aug. 26, 1910, Agnes Gonxha Bojaxhiu would go on to found the Congregation of the Missionaries of Charity and the Missionaries of Charity. The order, which started in Calcutta and spread to more than 130 countries, ran hospices for those suffering from HIV/AIDS, leprosy, and tuberculosis. Known for her charitable works with the poor and sick, the soon to be canonized saint, died on Sept. 5, 1997.

Immediately following her death in 1997, the Catholic Church began her process of beatification. She was beatified by St. John Paul II in 2002, following the recognition of the miraculous healing of an Indian woman suffering from a tumor in her abdomen. Yesterday, Pope Francis signed off on the second miracle needed, which, according to the newspaper of the Italian bishops’ conference, L’Avvenire, regarded a man in Brazil in 2008 who had multiple brain abscesses, and who, within a day of being in a coma, was cured.

*****

On ZENIT’s Web page:

Pope’s Homily: https://zenit.org/articles/pope-francis-homily-at-canonization-of-blessed-teresa/

Full Translation of Angelus Address: https://zenit.org/articles/popes-angelus-address-at-canonization-of-mother-teresa/

 

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