Novena for the Purification of the Blessed Virgin Mary

We offer this Novena today to begin  it tomorrow, January 24 and finish on the Vigil of the Purification of the Blessed Virgin Mary, for those of us who would like to renew our Consecrations on her feastday.

Please note that each day’s prayers conclude with the God the Shepherd Prayer for the Pope. This is because we really do need to pray for this benighted man. Saint Jacinta of Fatima stressed the need for us to pray for the Pope and I believe that when we pray for this poor man, it pleases Our Lady so much. I hope you will consider it.

Each day, we begin with:

Come, Holy Ghost
Come, Holy Ghost, fill the hearts of Thy faithful, and enkindle in them the fire of Thy love.
V. Send forth Thy Spirit, and they shall be created.
R. And Thou shalt renew the face of the earth.
Let us pray.
O God, who hast taught the hearts of Thy faithful by the light of the Holy Ghost; grant that by the gift of the same Spirit we may always truly wise and ever rejoice in his consolation. Through Christ our Lord. R. Amen.

First Day:

Most holy Mary, bright Mirror of all virtues, the forty days after thy delivery were no sooner past than thou, though the purest of all virgins, didst will to be presented in the Temple to be purified according to the Law; Grant that we by imitating thee, may keep our hearts unstained by sin, that so we too may be made worthy one day to be presented to our God in Heaven.

Ave Maria

Litany of Loreto
Lord, have mercy.
Christ, have mercy.
Lord, have mercy.
Christ, hear us.
Christ, graciously hear us.
God, the Father of Heaven, have mercy on us.
God the Son, Redeemer of the World, have mercy on us.
God the Holy Spirit, have mercy on us.
Holy Trinity, One God, have mercy on us.
Holy Mary, pray for us.
Holy Mother of God, pray for us.
Holy Virgin of Virgins, pray for us.
Mother of Christ, pray for us.
Mother of Divine Grace, pray for us.
Mother most Pure, pray for us.
Mother most Chaste, pray for us.
Mother Inviolate, pray for us.
Mother Undefiled, pray for us.
Mother most Amiable, pray for us.
Mother most Admirable, pray for us.
Mother of good Counsel, pray for us.
Mother of our Creator, pray for us.
Mother of our Savior, pray for us.
Virgin most Prudent, pray for us.
Virgin most Venerable, pray for us.
Virgin most Renowned, pray for us.
Virgin most Powerful, pray for us.
Virgin most Merciful, pray for us.
Virgin most Faithful, pray for us.
Mirror of Justice, pray for us.
Seat of Wisdom, pray for us.
Cause of our Joy, pray for us.
Spiritual Vessel, pray for us.
Vessel of Honor, pray for us.
Singular Vessel of Devotion, pray for us.
Mystical Rose, pray for us.
Tower of David, pray for us.
Tower of Ivory, pray for us.
House of Gold, pray for us.
Ark of the Covenant, pray for us.
Gate of Heaven, pray for us.
Morning Star, pray for us.
Health of the Sick, pray for us.
Refuge of Sinners, pray for us.
Comforter of the Afflicted, pray for us.
Help of Christians, pray for us.
Queen of Angels, pray for us.
Queen of Patriarchs, pray for us.
Queen of Prophets, pray for us.
Queen of Apostles, pray for us.
Queen of Martyrs, pray for us.
Queen of Confessors, pray for us.
Queen of Virgins, pray for us.
Queen of all Saints, pray for us.
Queen conceived without Original Sin, pray for us.
Queen assumed into Heaven, pray for us.
Queen of the most Holy Rosary, pray for us.
Queen of the Family, pray for us.
Queen of Peace, pray for us.
Lamb of God, Who take away the sins of the world, spare us, O Lord!
Lamb of God, Who take away the sins of the world, graciously hear us, O Lord!
Lamb of God, Who take away the sins of the world, have mercy on us.
V. Pray for us, O Holy Mother of God.
R. That we may be made worthy of the promises of Christ.
Let us pray.
Grant, we beg Thee, O Lord God, that we Thy servants, may enjoy lasting health of mind and body, and by the glorious intercession of the Blessed Mary, ever Virgin, be delivered from present sorrow and enter into the joy of eternal happiness. Through Christ our Lord. R. Amen.

V. Thou gavest birth without loss of thy virginity.
R. Intercede for us, O holy Mother of God.
Let us pray.
O God, by the fruitful virginity of Blessed Mary, Thou hast bestowed upon the human race the rewards of eternal salvation; grant, we beg Thee, that we may know the effects of her intercession, through whom we have been made worthy to receive the Author of life, our Lord Jesus Christ Thy Son. Who livest and reignest with Thee forever and ever. R. Amen.

God the Shepherd
O God, the Shepherd and Ruler of all the faithful, graciously look down upon Thy servant Pope Francis, whom Thou hast chosen to be the pastor of Thy Church; and grant him, we beseech Thee, both by word and example, so to direct those over whom Thou hast placed him, that, together with the flock entrusted to his care, he may attain eternal life. O God, our refuge and strength, who art the author of all holiness, hear the prayers of Thy Church, and grant that what we ask in faith we may effectually obtain. Through Christ our Lord. Amen.

Second Day:

Come, Holy Ghost, as above.

Virgin most obedient, at thy Presentation in the Temple, thou didst willingly offer the customary sacrifice of women; enable us so to follow thine example, that we may become a living sacrifice to God, by practising every virtue.

Ave Maria.

Litany of Loreto

God, the Shepherd

 

Third Day:

Come, Holy Ghost

Virgin most pure, thou didst despise the reproach of men whilst observing the precept of the Law; intercede for us that we may always to keep our hearts pure, despite what the world may think of us.

Ave Maria.

Litany of Loreto

God, the Shepherd

 

Fourth Day:

Come, Holy Ghost

Virgin most holy, by offering thy Son, the Divine Word, to His Eternal Father, thou didst gladden the Court of Heaven; present our poor hearts to God, that by His grace they may always be kept free from mortal sin.

Ave Maria.

Litany of Loreto

God, the Shepherd

 

Fifth Day:

Come, Holy Ghost

Virgin most humble, by placing thy Son Jesus in the arms of holy old Simeon, thou didst fill His soul with heavenly joy; place our hearts in God’s loving care, that He may fill them with Holy Ghost.

Ave Maria.

Litany of Loreto

God, the Shepherd

 

Sixth Day:

Come, Holy Ghost

Virgin most diligent, in ransoming thy Son Jesus according the Law, thou didst cooperate in the salvation of the world; ransom now our poor hearts from the slavery of sin, that they may be ever pure before the sight of God.

Ave Maria.

Litany of Loreto

God, the Shepherd

 

Seventh Day:

Come, Holy Ghost

Virgin most meek, on hearing the prophecy of Simeon foretelling thy woes, thou didst humbly resign thyself to the good pleasure of God; make us always resigned to the dispositions of His Providence, and enable us to bear all troubles with patience.

Ave Maria.

Litany of Loreto

God, the Shepherd

 

Eighth Day:

Come, Holy Ghost

Virgin most compassionate, when through thy divine Son thou didst fill the soul of Anna the prophetess with light, thou didst make her magnify the mercies of God by recognizing Jesus as the Redeemer of the world: enrich our souls with heavenly grace, that we may share the fruit of the divine redemption.

Ave Maria.

Litany of Loreto

God, the Shepherd

 

Ninth Day:

Come, Holy Ghost

Virgin most resigned, although thou didst feel thine own soul transfixed with sorrow, foreseeing all the bitter Passion of thy Son, yet knowing the grief of Joseph thy Spouse for all thy sufferings, thou didst console him with holy words; pierce through and through our souls with true sorrow for our sins, that we may one day come to rejoice with thee in everlasting bliss.

Ave Maria.

Litany of Loreto

God, the Shepherd

V. Simeon received an answer from the Holy Spirit.
R. That he should not see death until he had seen the Christ of the Lord.

Let us pray:

Almighty, everlasting God, we pray Thy majesty, that as Thine only begotten Son was presented in the temple in the substance of our flesh, so Thou wouldst enable us to present ourselves before Thee with clean hearts. Amen

†  Immaculate Heart of Mary, Queen of our hearts, Mother of the Church, do thou offer to the Eternal Father the Precious Blood of Our Lord Jesus Christ, for the conversion of poor sinners, especially our Pontiff.
†  Most Sacred Heart of Jesus, Thy kingdom come! Viva Cristo Rey!

~ by evensong for love of the Immaculate Heart of Mary and the Sacred Heart of Jesus Christ, King.
Vouchsafe that I may praise thee, O Sacred Virgin! Give me strength against thine enemies!

Thank you for reading. Please continue to pray for our priests!

Archbishop Lefebvre a Conciliarist?

Recently, I came across yet another charge that Archbishop Lefebvre was guilty of the heresy of “conciliarism”. It seems that we traditionalists cannot ever get past this sort of wrangling, which appears to indicate the persistence of the diabolical disorientation Sister Lucia warned of.

To be precise, in the article at issue the quote came at the end of a discussion on the heresy of conciliarism, In the discussion, the author rightly condemned conciliarism:

“It is equally important to understand that when we confront such proposals as the superiority of a General Council over the Pope, or as having the power to judge a Pope or declare him deposed, we are in reality dealing with the same democratic principle in regard to the affairs of the Church – in the words of Pope Pius X, “power ascending from below, rather than from above”. In other words, Concilliarism is simply another form of thinly-disguised democracy in application to the Divine Constitution of the Church.”

Then, speaking of the Great Western Schism and the scandals of the anti-popes, we read,

“All during this time, however, the heresy of Concilliarism (and worse) cultured and grew in the minds and hearts of Catholics. In 1381, a work was published by Heinrich von Langenstein titled Proposition of Peace for the Union and Reformation of the Church by a General Council. Its proposals are summarized by (Dr. Ludwig) Von Pastor:

“. . .Henceforward this most dangerous doctrine of the natural right of necessity was the instrument used in all efforts to put an end to the Schism.” (Dr. Ludwig Von Pastor, p. 183-185).

So far, so good. But then the author inserts the following:

“It is worth noting, in regard to recent Church history, that it was precisely this principle – “necessity breaks the law” – which, in Archbishop Lefebvre’s mind, provided the justification for his ordaining four bishops expressly against a Papal mandate not to do so.”

This insertion is followed immediately by the author’s continued remarks on conciliarism:

“During this period leading up to the Council of Constance, these sort of tracts proliferated. The celebrated Canonist Zabarella, who afterwards became a Cardinal, wrote a treatise which, according to Von Pastor brought to fullness the Concilliarist heresy. In regard to the Pope, Zabarella wrote, “Should he err, the Church must set him right; should he fall into heresy, or be an obstinate schismatic, or commit a notorious crime, the Council may depose him.” (p. 187).”

I am not qualified to debate such respected commentators as the author we are discussing, who has chosen anonymity as I also have. I am, by my own account not particularly adept at the sort of intellectual disputation that makes the traditional Catholic commentariat such a contentious place. But as I have read of this conciliarist heresy, it appears to me to be, as quoted above, and in the words of Canonist, then Cardinal Zabarella, that should the pope err, “the Church must set him right, should he fall into heresy, or be an obstinate schismatic or commit a notorious crime, the Council may depose him.” ”

In none of that do I recognise anything ever espoused by Archbishop Lefebvre. In fact, here are some excerpts from Archbishop Lefebvre’s “Guide to Confused Catholics”

Obedience is a serious matter; to remain united to the Church’s Magisterium and particularly to the Supreme Pontiff is one of the conditions of salvation. We are deeply aware of this and nobody is more attached to the present reigning successor of Peter, or has been more attached to his predecessors, than we are. I am speaking here of myself and of the many faithful driven out of the churches, and also of the priests who are obliged to celebrate Mass in barns as in the French Revolution, and to organize alternative catechism classes in town and country.

We are attached to the Pope for as long as he echoes the apostolic traditions and the teachings of all his predecessors. It is the very definition of the successor of Peter that he is the keeper of this deposit. Pius IX teaches us in Pastor Aeternus: “The Holy Ghost has not in fact been promised to the successors of Peter to permit them to proclaim new doctrine according to His revelations, but to keep strictly and to expound faithfully, with His help, the revelations transmitted by the Apostles, in other words the Deposit of Faith.”

The authority delegated by Our Lord to the Pope, the Bishops and the priesthood in general is for the service of faith. To make use of law, institutions and authority to annihilate the Catholic Faith and no longer to transmit life, is to practise spiritual abortion or contraception.

This is why we are submissive and ready to accept everything that is in conformity with our Catholic Faith, as it has been taught for two thousand years, but we reject everything that is opposed to it.

For the fact is that a grave problem confronted the conscience and the faith of all Catholics during the pontificate of Paul VI. How could a Pope, true successor of Peter, assured of the assistance of the Holy Ghost, preside over the most vast and extensive destruction of the Church in her history within so short a space of time, something that no heresiarch has ever succeeded in doing? One day this question will have to be answered.

In the first half of the Fifth Century, St. Vincent of Lérins, who was a soldier before consecrating himself to God and acknowledged having been “tossed for a long time on the sea of the world before finding shelter in the harbor of faith,” spoke thus about the development of dogma: “Will there be no religious advances in Christ’s Church? Yes, certainly, there will be some very important ones, of such a sort as to constitute progress in the faith and not change. What matters is that in the course of ages knowledge, understanding and wisdom grow in abundance and in depth, in each and every individual as in the churches; provided always that there is identity of dogma and continuity of thought.” Vincent, who had experienced the shock of heresies, gives a rule of conduct which still holds good after fifteen hundred years: “What should the Catholic Christian therefore do if some part of the Church arrives at the point of detaching itself from the universal communion and the universal faith? What else can he do but prefer the general body which is healthy to the gangrenous and corrupted limb? And if some new contagion strives to poison, not just a small part of the Church but the whole Church at once, then again his great concern will be to attach himself to Antiquity which obviously cannot any more be seduced by any deceptive novelty.” (. . .)

“What is suggested to us, what we are expressly invited to do, what we are persecuted for not doing, is to choose an appearance of obedience. But even the Holy Father cannot ask us to abandon our faith.

We therefore choose to keep it and we cannot be mistaken in clinging to what the Church has taught for two thousand years. The crisis is profound, cleverly organized and directed, and by this token one can truly believe that the master mind is not a man but Satan himself. For it is a master-stroke of Satan to get Catholics to disobey the whole of Tradition in the name of obedience.

A typical example is furnished by the “aggiornamento” of the religious societies. By obedience, monks and nuns are made to disobey the laws and constitutions of their founders, which they swore to observe when they made their profession. Obedience in this case should have been a categorical refusal. Even legitimate authority cannot command a reprehensible and evil act. Nobody can oblige anyone to change his monastic vows into simple promises, just as nobody can make us become Protestants or modernists. St. Thomas Aquinas, to whom we must always refer, goes so far in the Summa Theologica as to ask whether the “fraternal correction” prescribed by Our Lord can be exercised towards our superiors. After having made all the appropriate distinctions he replies: “One can exercise fraternal correction towards superiors when it is a matter of faith.”

The entirety of Archbishop Lefebvre’s article is to be found in our sidebar; just click on his picture.

In summary, Archbishop Lefebvre, as I have said on several occasions, was attempting to preserve the sacred priesthood and the most Holy Sacrifice of the Mass, which is nothing less than the immense channel of God’s grace to this poor, satanically oppressed world. I am ashamed to be so poor a defender of him! But if you are in doubt on this, please do these two important things: First, pray Our Lady’s rosary for her guidance; she will never fail you! Second, please read his own writings, his own words, prayerfully. At one time, I too, sided with his detractors, but then, I read his works and was drawn to the Society’s Masses. The very first Mass I attended began with a sublimely beautiful benediction service, followed by a high Mass. I began sobbing during Benediction of the most Blessed Sacrament and occasionally sobbed silently through Mass, overwhelmed by the feelings of devotion flooding back after over forty years of horrid liturgical abuses that had left me spiritually numb. I have never looked back and thank God every day and throughout every day for so generously renewing the great gift of faith.

So many today are really caught up in disputations, and more intent on making divisive distinctions than finding ways to work together to obey Our Lady of Fatima’s Message. They are no longer willing to simply let themselves be led by the Immaculata, as Father Stehlin so aptly recommends. For the Society founded by Archbishop Marcel Lefebvre is under her protection. Their priests are her devoted children and know that a Mother such as she will not allow her sons to go astray.

For those who doubt the Society, pray the Rosary and let yourselves be led by the Immaculate Mother of God!

The above article is only my attempt to defend Archbishop Lefebvre from yet another attack on him. I do wish that those who cast aspersions on him would simply note the beautiful fruits yielded by his works! Indeed, I am certain that the restored Church, after the evil ones are cast out, will promptly and unanimously recognize the holy Archbishop for his sanctity and valor in defense of the Faith.

†  Immaculate Heart of Mary, Queen of our hearts, Mother of the Church, do thou offer to the Eternal Father the Precious Blood of Our Lord Jesus Christ, for the conversion of poor sinners, especially our Pontiff.

†  Most Sacred Heart of Jesus, Thy kingdom come! Viva Cristo Rey!

~ by evensong for love of the Immaculate Heart of Mary and the Sacred Heart of Jesus Christ, King.

Vouchsafe that I may praise thee, O Sacred Virgin! Give me strength against thine enemies!

Epiphany 2019, of wise men and fools

Among the obstacles faced by the Magi, perhaps the greatest was the sheer indifference of the Israelites themselves. And yet, the Magi persisted, seeking this new born King. Our essay is based on a sermon from St. Jean Marie Vianney.

Let us consider what degree the persistence of the Wise men attained. On their arrival at Jerusalem, the star which had guided them on the journey disappeared. They imagined without doubt that they had reached the place where our Saviour was born, and so they expected that the whole of Jerusalem would be filled with joy at the birth of its Redeemer.

What astonishment was theirs to see that Jerusalem showed no signs of joy whatever and in fact, did not even know its Redeemer is born at all! The Jews are so surprised to see how the Wise men came to worship the Messiah, that the Wise men began to wonder why the event was announced to them at all. Instead of bolstering their hopes, it seemed to them that their faith was being tested.  Was it not rather calculated to deter them from their journey, and to tempt them to return home secretly, for fear that they might become the laughing stock of Jerusalem?

Continue reading “Epiphany 2019, of wise men and fools”

Dross into Gold, The Way of Divine Love

Today, December 29, we mark the 94th anniversary of the death of Sister Josefa Menendez, the humble nun who wrote “The Way of Divine Love”.  In paperback from TAN, or on Kindle. We’ve written about the beautiful Way of Divine Love before (here) and about Sister Josefa’s deep devotion to the Divine Infant (here). But now, we will focus on the most often overlooked or misunderstood concept in Josefa’s writings: true humility.

The writings of Sister Josefa echo in many ways the writings of St. Margaret Mary Alacoque and one can discern a hint of them in Sister Lucia’s writings as well. I strongly suspect that the true writings of Sister Lucia would bear even more resemblance to both of them were we to have access to them. This is because Our Lord Jesus Christ has been telling us in no uncertain terms, what is necessary to counter-act the arrogant self-centeredness which prevails in the world today.

Tragically, this selfishness has so captivated the souls of mankind that today among the vast majority of people, there is a rigid resistance to Our Lord’s plea for humility of heart. Mankind has developed a resistance to the grace of God much as some disease bacteria develop a resistance to antibiotics, and now they despise the “poor in spirit” as lacking in self esteem, and care not a whit for the “Kingdom of Heaven”.

It is true that the Message of Divine Love is Christ’s plea for our love but it is also a valuable reminder that we must become truly as a little child, poor in spirit, meek and pure of heart in order to be able to receive His love,  Otherwise we risk becoming the darkness that cannot grasp the light. The worldly are unable to grasp Our Lord’s words to St. Margaret Mary:

“If I had been able to find a creature more miserable than you,” He said to Saint Margaret Mary, “I should have chosen her….”

And to Sister Josefa:

“If I could have found a more wretched creature, I should have chosen her for my special love, and through her revealed the longings of My Heart. But I have not found one, and so I have chosen you.” (June 7th, 1923).

Like the followers of Christ who rejected His teaching on the Eucharist, many today reject these “hard sayings”.  But to those very few who have kept His grace in their hearts, we share the truth of the Way of Divine Love with you.

Continue reading “Dross into Gold, The Way of Divine Love”

Bound by Love

 

What is the meaning of the swaddling clothes with which Our Lord was bound by His Mother?

From St. Alphonsus Liguori:

“And she brought forth her firstborn son, and wrapped Him up in swaddling clothes, and laid Him in a manger; because there was no room for them in the inn.” (Luke 2, 7)

JESUS IN SWADDLING-CLOTHES

Look! We see Mary, having now brought forth her Son, taking Him with reverence in her arms, adoring Him as her God, and then wrapping Him up in swaddling-clothes:  The Holy Church says the same: “His limbs, wrapped in swaddling-clothes, the Virgin Mother binds.”

Behold the Infant Jesus, who obediently offers His little hands and feet, and allows Himself to be swaddled. Consider that every time the Holy Infant allowed Himself to be swathed He thought of the cords with which He should one day be bound and led captive in the garden, and of those also with which He should be tied to the column, and of the nails which should fasten Him to the cross; and thinking of these things, He willingly allowed Himself to be bound, in order to deliver our souls from the chains of hell.

Bound, then, in these swaddling-clothes, and turning towards us, Jesus invites us to unite ourselves to Him with the holy bonds of love. And turning to His eternal Father, He says:

“My Father, men have abused their liberty, and by rebelling against Thee have made themselves the slaves of sin; but I will make satisfaction for their disobedience, and will be bound and confined in these swaddling-clothes. Bound with these, I offer Thee my liberty, in order that man may be delivered from the slavery of the devil.  I accept these swaddling-clothes; they are dear to Me, because they are the symbols of the cords with which, from this moment forth, I offer Myself to be one day bound and led to death for the salvation of men.”

Continue reading “Bound by Love”

And Joseph also went up from Galilee

 

“And Joseph also went up from Galilee, out of the city of Nazareth into Judea, to the city of David, which is called Bethlehem: because he was of the house and family of David, to be enrolled with Mary his espoused wife, who was with child.” (Luke 2, 4-5)

The following is Saint Alphonsus de Liguori’s meditation for Christmas Eve.

Meditation IX

DECEMBER 24

SAINT JOSEPH GOES TO BETHLEHEM WITH HIS HOLY SPOUSE

God had decreed that His Son should be born not in the house of Joseph, but in a cavern and stable of beasts, in the poorest and most painful way that a child can be born; and therefore He caused Cæsar to publish an edict, by which people were commanded to go and enroll themselves, every one in his own city whence he drew his origin. When Joseph heard this order, he was much agitated as to whether he should take with him or leave behind the Virgin Mother, as she was now so near childbirth. ‘My spouse and my lady, said he to her, on the one hand, I do not wish to leave you alone; on the other, if I take you with me, I am much afflicted at the thought of all that you will have to suffer during this long journey, and in such severe weather. My poverty will not permit me to conduct you with that comfort which you require.’ But Mary answers him, and tries to give him courage with these words: ‘My Joseph, do not fear. I will go with you; the Lord will assist us.’

She knew, both by divine inspiration, and also because she was well versed in the prophecy of Micheas, that the divine Infant was to be born in Bethlehem. She therefore takes the swaddling-clothes, and other poor garments already prepared, and departs with Joseph.

And Joseph also went up . . . to be enrolled with Mary.

Let us now consider all the devout and holy discourses which these two holy spouses must have held together during this journey concerning the mercy, goodness, and love of the divine Word, who was shortly to be born, and to appear on the earth for the salvation of men. Let us also consider the praises, the benedictions, the thanks-givings, the acts of humility and love, which these two illustrious pilgrims uttered on the way. This holy Virgin, so soon to become a mother, certainly suffered much in so long a journey, made in the middle of winter, and over rough roads; but she suffered with peace and with love. She offered to God all these her trials, uniting them to those of Jesus, whom she carried in her womb.

Oh, let us unite ourselves also, and let us accompany Mary and Joseph in the journey of our life; and, with them, let us accompany the King of Heaven, who is born in a cave, and makes His first appearance in the world as an infant, but as the poorest and most forsaken infant that ever was born amongst men. And let us beseech Jesus, Mary, and Joseph that, through the merits of the pains which they suffered in this journey, they would accompany us in the journey that we are making to eternity. Oh, blessed shall we be if, in life and in death, we keep company with these three great personages, and are always accompanied by them!

AFFECTIONS AND PRAYERS

My beloved Redeemer, I know that in this journey Thou wast accompanied by hosts of angels from heaven; but on this earth who was there that bore Thee company? Thou hadst but Joseph and Mary who carried Thee with her. Refuse not, O my Jesus! that I also accompany Thee. Miserable ungrateful sinner that I have been, I now see the injuries I have done Thee; Thou didst come down from heaven to make Thyself my companion on earth, and I by my frequent offenses have ungratefully abandoned Thee! When I remember, O my Saviour! that for the sake of my own cursed inclinations I have often separated myself from Thee and renounced Thy friendship, I could wish to die of sorrow.

But Thou didst come into the world to forgive me; therefore forgive me now, I beseech Thee, for I repent with all my soul of having so often turned my back upon Thee and forsaken Thee. I purpose and hope, through Thy grace, nevermore to leave or separate myself from Thee, O my only love! My soul has become enamoured of Thee, O my amiable Infant God! I love Thee, my sweet Saviour; and since Thou hast come upon earth to save me and to dispense to me Thy graces, I ask this one only grace of Thee, permit me not to be ever again separated from Thee. Unite me, bind me to Thyself, enchain me with the sweet cords of Thy holy love. O my Redeemer and my God, who will then have the heart to leave Thee, and to live without Thee, deprived of Thy grace?

Most holy Mary, I come to accompany thee in this journey; and thou, O my Mother, cease not to accompany me in the journey that I am making to eternity. Do thou assist me always, but especially when I shall find myself at the end of my life, and near that moment on which will depend either my remaining always with thee to love Jesus in paradise, or my being forever separated from thee and hating Jesus in hell. My Queen, save me by thy intercession; and may my salvation be to love thee and Jesus forever, in time and in eternity. Thou art my hope; I hope everything from thee.

From Saint Alphonsus de Liguori. “The Saint Alphonsus de Liguori Collection” [30 Books]  Catholic Way Publishing. Kindle Edition.

St. Joseph and the Birth of Jesus

Today, we offer a few thoughts on St. Joseph’s role in the Nativity of Our Lord Jesus Christ from the writings of Father Reginald Garrigou-Lagrange, O.P.

ST. JOSEPH’S EXCEPTIONAL MISSION

To St. John the Baptist was entrusted the task of announcing the immediate coming of the Messiah. It can be said then that he was the greatest precursor of Jesus in the Old Testament; and it is in this sense that St. Thomas understands our Lord’s pronouncement in St. Matthew’s Gospel:  “Amen I say to you, there hath not risen among them that are born of woman a greater than John the Baptist.”  But our Lord immediately adds: “Yet he that is the lesser in the kingdom of heaven is greater than he.”

The kingdom of heaven is the Church on earth and in heaven, the New Testament surpassing the perfection of the Old although some just men of the Old have been holier than many of the New. And in the Church who is “he that is the lesser”? These mysterious words have received more than one interpretation. They make us think of words spoken later by Jesus: “For he that is the lesser among you all, he is the greater.”

The lesser means the most humble, the servant of all, and therefore, because of the connection and proportion of the virtues, the one who has the greatest charity. And who in the Church is the most humble? He who was neither apostle nor evangelist nor martyr—exteriorly at least—nor pontiff nor priest, nor doctor, but who knew and loved Christ Jesus certainly no less than the apostles, the Evangelists, the martyrs, the popes and doctors of the Church: the humble artisan of Nazareth, the humble Joseph.

The apostles were called to make the Savior known, to preach the gospel that men might be saved. Their mission, like John the Baptist’s, belongs to the order of grace necessary for the salvation of all; but an order still higher than the order of grace exists, one constituted by the very mystery of the Incarnation, the order of the hypostatic or personal union of the humanity of Jesus with the very Word of God. Mary’s unique mission of divine motherhood adjoins this order, and Joseph’s hidden mission also, in a sense, has a like position. . . .

Bossuet expresses all this with lovely clarity in his first panegyric on this great saint when he tells us:

“Among vocations I have noticed two in the Scriptures that seem direct opposites, the apostles’ and Joseph’s. Jesus is revealed to the apostles to be announced throughout the universe; He is revealed to Joseph to be passed over in silence and to be kept hidden. The apostles act as light, to show Jesus Christ to the world. Joseph serves as a veil to cover Him; and under this mysterious veil are hidden for us Mary’s virginity and the Savior’s greatness. . . . He who glorifies the apostles with the honor of preaching glorifies Joseph with the humility of silence.”

Before the manifestation of the first Christmas should come, it had to be prepared for by thirty years of hidden life. For each of us perfection consists in doing what God wills in the life to which He has called us. Joseph’s entirely exceptional vocation seems, in its silence and obscurity, to surpass the calling of the greatest apostles, touching so closely the mystery of the redemptive Incarnation. After Mary, Joseph appears nearer than anyone else to the Author of grace; and if he was, then he received in the silence of Bethlehem, during the sojourn in Egypt, and in Nazareth’s little home, more graces than any other saint will ever receive. His special mission in regard to Mary consisted chiefly in contracting with the Mother of God a real and absolutely holy marriage.

According to the account given in St. Matthew’s Gospel, an angel of the Lord appeared to Joseph in his sleep and told him: “Joseph, son of David, fear not to take unto thee Mary thy wife, for that which is conceived in her is of the Holy Ghost.” Mary was really his wife by a true and entirely heavenly marriage, which was to have a fruitfulness wholly divine. The initial fullness of grace given to the Virgin in view of her divine motherhood in a sense evoked the mystery of the Incarnation.

As Bossuet says: “The virginity of Mary drew Jesus down from heaven. . . . Since her purity made her fruitful, I have no fear to assert that Joseph had his part in this great miracle; for if angelic purity is Mary’s treasure, this treasure lay in the keeping of the just Joseph.”

Joseph, in the simple framework of a village carpenter’s life, had the privilege of sharing in a stainless and reverent union with the most perfect creature that God has ever made. He has drawn nearer the Mother of God than any other saint, more closely allied than anyone else to the Mother of all men, Joseph himself included. Under all her titles as co-redemptrix, universal mediatrix and distributer of all grace, Joseph loved Mary with the purest and most devoted love, a love that can rightly be called theological, for he loved the Virgin in God and for God, because of all the glory that she gave to God.

The beauty of the whole universe bears no comparison to the sublime union of these two souls, a union created by the Most High, giving delight to the angels and joy to God Himself. As to Joseph’s exceptional mission in regard to our Lord, we know that in all truth the Word of God made flesh was confided to him rather than to any other of the just men of all generations. The holy old Simeon took the child Jesus into his arms for a few moments and saw in Him the salvation of the people, “lumen ad revelationem gentium,” but Joseph looked after Him night and day during His whole infancy, often holding in his arms the Child in whom he beheld his Creator and Savior. From Him he received grace upon grace during the long years when he lived with Him in closest daily intimacy, watching Him grow, contributing to His human education, receiving His obedience.

(Joseph) is commonly called the “foster father of the Savior,” but he was in a sense more than that for, as St. Thomas points out, by marriage a man becomes a child’s “foster father” or “adopted father” only accidentally; while there was nothing at all accidental in Joseph being given charge of Jesus. He had been created and put into the world for just that end. It was his predestination, and in view of his wholly divine mission Providence had accorded to him all the graces that he had received from his infancy, graces of deep piety, of virginity, of prudence, and of perfect fidelity.

In the eternal designs of God, Joseph’s union with Mary existed simply for the Savior’s protection and education, and Joseph received from God a father’s heart to care for the Child Jesus. This was his principal mission; in view of it he received sanctity proportionate, in a sense, to his rank, to the mystery of the Incarnation, which dominates, in its infinite reaches, the whole order of grace.

Sinibaldi’s recent work, La Grandezza di San Giuseppi, brings out St. Joseph’s eternal predestination as the Blessed Virgin Mary’s spouse, explaining with St. Thomas the threefold fitness of such a predestination. The Angelic Doctor established the same point himself; asking whether it was fitting that Christ should be born of a virgin who had contracted a real marriage, he gave as his answer that it was fitting for the sake of Christ Himself, His Mother, and us. It was highly fitting for our Lord Himself because, until the time should come for the mystery of His birth to be manifested, He would not then be considered an illegitimate son and would have protection during His childhood. For the Blessed Virgin it was no less fitting because it kept her from being judged a guilty adulteress and stoned as such by the Jews, as St. Jerome observed; it also served to protect her in the difficulties and persecution that began with the Savior’s birth.

It was, St. Thomas adds, very expedient for us, too, because we thus learn through testimony above suspicion, Joseph’s, about Christ’s virginal conception; in the human order of things, his testimony also lends support to Mary’s. Lastly, it was supremely fitting that we should find in Mary at once the perfect model of virgins, of wives, and of Christian mothers. Herein lies the explanation of why, according to some authors, the eternal decree of the Incarnation, so far as it must be realized hic et nunc, in such and such determined circumstances, included not only Jesus and Mary but Joseph as well.

From all eternity indeed it was decided that the Word of God made flesh should be born miraculously of Mary ever virgin united to the just Joseph in bonds of true marriage. St. Luke thus expresses the carrying out of this providential decree: “And in the sixth month, the angel Gabriel was sent from God into a city of Galilee, called Nazareth, to a virgin espoused to a man whose name was Joseph, of the house of David; and the virgin’s name was Mary.” . . .

In a discourse that was given in the Consistory Chamber on the feast of St. Joseph, March 19, 1928, His Holiness Pope Pius XI compared St. Joseph’s vocation with St. John the Baptist’s and St. Peter’s. There is significance, His Holiness said, in the fact that God raises up certain magnificent and lustrous figures so near to one another as to be almost contemporaries: St. John the Baptist, who came out of the desert with a voice now thundering like a roaring lion and now speaking with the accents of the friend of the bridegroom rejoicing at the bridegroom’s glory, and at the last offering up before the world the glory of his own martyrdom; Peter, who heard the divine Master speak to him divine words that bore witness about him before all men of all ages: “Thou art Peter; and upon this rock I will build My Church.” “Going therefore, teach ye all nations.”

His was a magnificent and divinely radiant mission. Between these two, St. Joseph’s appears, in recollection and in silence, almost unperceived and unknown, coming to light only centuries later when its silence was to be broken by a resounding hymn of glory.  There where the mystery lies deepest, the surrounding night grows darkest, the silence grows greatest, the highest mission is to be found, accompanied and reechoed by a happy necessity in a brilliant retinue of virtues and merits. It is a unique and very high mission to guard the Son of God, the King of the world, to watch over the virginity and sanctity of Mary, to have a hidden place and share in this great mystery, shielded from the eyes of the centuries while cooperating in the Incarnation and Redemption.

All Joseph’s sanctity lies precisely in the completely faithful accomplishment of this great and humble mission, so high and so hidden, so splendid and so surrounded with shadows. [End Quote]

So, in the shadows of these dark times, we see a light growing brighter, as the mission of St. Joseph becomes clearer.

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The preceding essay is from  Father Reginald Garrigou-Lagrange’s essay, “St. Joseph, model of the hidden life and first among the saints”.

The Immaculate Conception of Mary 2018

Today we are blessed to celebrate the great feastday of Our Lady, the feast  of her Immaculate Conception, the highlight of the Marian year and the time for us to renew our Consecrations. This year it is much more important than any previous year for us to continue on, earnestly living out each day our consecration to the Blessed Virgin as we prepare for the Rosary to the Interior, for the Purification of the Church on Feb 2, 2019. This year, significantly, February 2 falls on a First Saturday, thus emphasizing the importance of First Saturdays of Reparation.

To honor Our Lady on her great feastday, we offer this sermon by Archbishop Lefebvre on her Feast of the Immaculate Conception, December 8,1972..

My dear friends, my dear brethren,

As the whole liturgy of today shows us, God, in His wisdom, had long ago prepared for us the most Blessed Virgin Mary. It was not just at the moment of her birth on earth that God decreed to exempt her from all sin, and to make her the Immaculate Conception but already in eternity, which preceded the creation of the world.

The epistle today recalls this fact, applying to the Most Holy Virgin the words of the eternal Wisdom; already the Holy Virgin was in the mind of God: “Iam concepta eram—I was already conceived”—yes, conceived in the mind of God, and thus already in the divine plan God was thinking of the Virgin Mary. Already He wished to fill her with all His graces, and to give her this extraordinary privilege of the Immaculate Conception, exempting her from all sin: “Tota pulchra es, Maria, et macula originalis non est in te—Thou art all fair, O Mary, and there is no stain of original sin in thee.”

O Mary, conceived without sin, pray for us who have recourse to thee.
The Immaculate Conception of the Blessed Virgin Mary

So already in eternity, before the creation of the world, God was thinking of this admirable creature, the first of His creatures after our Lord Jesus Christ Himself. All during the course of history which preceded the birth of the Blessed Virgin, during the whole history of humanity, God was thinking of the Blessed Virgin. We see it during the entire history of the Old Testament—already, immediately after the sin of Adam and Eve, God said to Adam and Eve, “I will place an enmity between thee and the woman: She shall crush thy head.” So already the Virgin Mary had been foreseen by the Spirit of God and her preparation, the preparation for her Immaculate Conception, was becoming more and more precise the whole time.

The image of the Blessed Virgin Mary can also be found in the holy women of the Old Testament. Think of the account of Sarah, the wife of Tobias, on whose behalf an angel bound up the demon and cast him far into the desert. She is an image of the Blessed Virgin Mary, “before whom the devil must flee, and whom the devil fears.” The Virgin Mary was not under the empire of Satan for an instant, a single instant.

The story of Judith also illustrates the role of the most Holy Virgin Mary. She delivered the people of Israel from the hands of Holofernes. In cutting off the head of Holofernes Judith saved Israel, and in like manner the Blessed Virgin, by cutting off the head of the devil in a certain sense, saved the people of God.

Thus during the whole course of history God wished that we be reminded of the most Holy Virgin; the Blessed Virgin Mary was always present to God and in the plan of God and thus from her birth the Blessed Virgin Mary was exempt from all sin. At the moment of her birth she was filled with the Holy Ghost, and yet again even more so—if such be possible—at the moment when the Angel Gabriel came to announce that she would be the Mother of the Savior. Behold what the Angel said to the Blessed Virgin: “Thou art full of grace, overflowing with grace, and the Holy Ghost shall descend upon thee and overshadow thee.”

How could the Holy Ghost be present with the devil in the soul of the most Holy Virgin? There could be no stain in the soul of the Blessed Virgin Mary; already God had decided that. And from the beginning of the Blessed Virgin’s existence, we see that, in fact, the Blessed Virgin is wholly filled with the Holy Ghost. She is shown to us as a contemplative, and living in the presence of God, speaking little, reflecting on all the words which Our Lord said. At times she deemed it right to discreetly intervene, as at the marriage feast of Cana, and this was to teach us her whole gospel: “Do whatever He shall tell you.” This is the gospel of our Holy Virgin Mary.

 

Again, she was present at Calvary as the Mother of the Eternal Priest, at the offering of Our Lord Jesus Christ, for she also was crucified with Our Lord. If St. Paul could say, “Confixus sure cruci—I am nailed to the Cross with Christ,” how much more could the Blessed Virgin Mary say it!

Again, she was also present at the moment of Pentecost, when the Apostles received the Holy Ghost—she who was already filled with the Holy Ghost, she did not need to receive Him again but through her mediation, the Apostles received Him.

Finally the Blessed Virgin Mary went up to heaven, not only in her soul but also in her body, and thus was this extraordinary life of hers completed; a life unique in the history of humanity, but foreseen by God from all eternity.

The influence of the Blessed Virgin Mary has not ceased. Even now in heaven, the Blessed Virgin Mary continues to be the Mother of the Mystical Body of Our Lord, the Mother of the Church, the Mother of our souls. She shows it, she proves it, she proves it in every one of us, but she also proves it in her apparitions. Is it not admirable to think that after the Sovereign Pontiff Pius IX proclaimed the dogma of the Immaculate Conception as a revealed truth, that the Blessed Virgin Mary was Immaculate from her Conception—already four years later on March 21, 1858, the Blessed Virgin herself said to little Bernadette, the little shepherdess, “I am the Immaculate Conception.”

Remember that Bernadette was incapable of understanding, she could not understand what these words meant, and she left the grotto on her way to her pastor’s house repeating these words which she did not understand, to make sure she would not forget them. The history of the life of Bernadette tells us that it was at that moment that the parish priest of Lourdes, Fr. Pomian, was truly convinced by the apparitions at Lourdes. He realized that the poor little shepherdess was incapable of inventing this herself, and that the dogma had been proclaimed four years before by the Sovereign Pontiff. Thus it was confirmed by the Blessed Virgin herself that she was the Immaculate Conception.

What lesson, then, must we draw from this history of the Blessed Virgin Mary and her Immaculate Conception? For all of us who have been baptized, we who in a certain sense have received more than others because of the offices we may occupy in Holy Church—all of us: If the Blessed Virgin Mary was Immaculate in her Conception it is because she was to be the Mother of Our Lord Jesus Christ, because she had to carry within herself Our Lord, the Son of God, because she was charged with giving Him to the world, because she was to live in proximity with Him, to be His Mother.

We Christians, who receive Holy Communion, do we not receive the same Jesus Christ, the same Body, which was conceived by the Blessed Virgin Mary? We receive Him in us, in our bodies, in our souls. If it was decreed that the Blessed Virgin Mary was to be immaculate in her conception, so that she might receive the Body of Our Lord Jesus Christ, His soul, His divinity, must we not also be pure? Not that we can be immaculate in our conception, but may our souls be immaculate, by our prayers, by our dispositions, by our efforts, by the grace of God… to win this privilege that the Blessed Virgin had by the gift of Our Lord Jesus Christ, may we by our prayers and by the grace of God obtain the grace of having immaculate souls to receive Our Lord Jesus Christ.

We must! We must live without sin, we must struggle against anything that might tarnish our souls, so that it can be said of our souls: “Tota pulchra est, et macula non est in te—Thou art all fair, and there is no stain in thee.” Let there be no stain in our souls so that we may worthily receive Our Lord Jesus Christ.

And if that is true for Christians, true for the faithful, true for every person, every soul receiving Our Lord Jesus Christ, how much more, dear brethren, is it true of you—you who are destined in a singular way to consecrate yourselves to God, to offer yourselves to God, and particularly those who offer themselves to God in the priesthood, who, in this world, call down Our Lord Jesus Christ upon the altar and, like the Blessed Virgin, touch Him with their hands, and give Him to others; how much more must your souls be immaculate!

With what joy, therefore, do we receive today the oblations of those who desire to offer their lives, offer their souls, for the service of God, the service of the altar. Let us ask in a special way of the Blessed Virgin to transmit, in a certain degree, this privilege she had, the graces which are necessary to keep our souls immaculate.

She is the creature that was created, designed by God to destroy sin. Thus there is no creature more free of sin than the Blessed Virgin Mary.

She has crushed the head of the serpent. Therefore with the Blessed Virgin there is no compromise, no compromise with sin, no compromise with error; she is completely true, completely holy. She cannot bear error, or sin, or vice. Let us then ask the Blessed Virgin that we ourselves have this horror of sin, this horror of vice—but love for sinners, because it was for sinners that she was created, to save sinners. May we have this immense desire, this flame which must consume us, the desire to save souls from sin, to snatch them from the clutches of the devil, the clutches of the world, and the scandals of it.

Therefore let us all ask today that our Society be a sign, a sign of truth, a sign of holiness, a sign of flight from sin, and all the scandals of the world, and a sign of the presence of the Virgin Mary. We will truly be children of the Church, children of Mary, on this condition. But if, unhappily, we also become like the people who are drawn by the world and who want compromises with things of the world, with error—then we will no longer be worthy children of Mary, worthy children of Our Lord.

That is what we ask, for all those who are present at this Holy Mass, for all those who are present here, and particularly for those who, in a moment, will pronounce their oblation and their engagements in the Society.

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Divine Love and Purgatory

 

Prayer for the Poor Souls in Purgatory
by St. Gertrude the Great

Eternal Father, I offer Thee the most precious blood of Thy Divine Son, Jesus Christ, in union with the holy Masses said throughout the world today, for all the Poor Souls in Purgatory, for sinners everywhere, for sinners in the universal church, for those in my own home and in my family. Amen.

For November, we offer a few excerpts from a true saint for our times, Sister Josefa Menendez, the author of  “The Way of Divine Love”, a treasure of a book that I love dearly. These few quotes give a quite an insight into purgatory. There is much to think on in them.

In Lent 1922, God put Sister Josefa  in touch with an abyss of woe, Purgatory. Many souls came to solicit her suffrages and sacrifices in terms of very great humility. At first she was frightened, but by degrees she became accustomed to their confidences. She listened to them, asked them their names, encouraged them, and very humbly recommended herself to their intercession. The lessons they inculcated are worth remembering. One of them came to announce her deliverance and said: “The important thing is not entrance into religion, but entrance into the next world.” “If religious souls but realized the heavy price to be paid for concessions to the body …” said another, while asking for prayers.

“My exile is at an end and I am going to my eternal home….” A priest-soul said to her: “How great is the mercy of God, when He deigns to make use of the sufferings of other souls to repair our infidelities; what a degree of glory I might have acquired had my life been different.” A nun who, on her entrance into Heaven, confided to Josefa: “How different the things of earth appear when one passes into eternity. What are charges and offices in the sight of God? All He counts is the purity of our intention when exercising them, even in the smallest acts. How little is the earth and all it contains, and yet, how loved…. Ah, what comparison is there between life, however prolonged, and eternity! If only it were realized how in Purgatory the soul is wearied and consumed with desire to see God.”

There were also some poor souls, who having escaped through God’s mercy from a still greater peril, came to beg Josefa to hasten their deliverance. “I am here by God’s great mercy,” one of them said, “for my excessive pride had brought me to the gates of Hell. I influenced a great number of other people, and now I would gladly throw myself at the feet of the most abject pauper. “Have compassion on me and do acts of humility to make reparation for my pride, thus you will be able to deliver me from this abyss.”

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The Secret of St. Patrick’s Prayer

Some thoughts on prayer from Dom Eugene Boylan for today . . .

Jesus knows well our horror of penance; He understands perfectly our dislike of suffering; nay, more, He sympathizes with us in these difficulties. True, He wishes us to help Him to carry His cross, but He also wishes to help us to do so. So sweet is His aid, so enthralling His companionship, that St. Teresa found that it was only the first of her crosses that was really hard; once she had embraced the nettle of her cross she found herself in close union with Jesus.

There is no joy in this life to equal that of sharing the cross with Jesus. It needs courage, it needs grace, it needs perhaps a special call; but the truth is that this path of suffering and of penance – penance, be it well understood, undertaken or accepted according to God’s will and not our own – is the road of highest joy, and the sure path to the heights of prayer. The importance of mortification is not so much that it hurts us, but that it gives Jesus a new life in us; we only put ourselves to death – that is what “mortification” means – in order to clear the way for Christ. That is at once the motive of mortification and its measure. If it only serves to make us more self–satisfied and proud, then it is no longer mortification of self; it is rather the mortification of Jesus.

The true principle of mortification was laid down by St. John the Baptist when he said: “He must increase, I must decrease.” Perhaps a somewhat far–fetched comparison may help to put this process in its true light. The bread and wine that are changed into the Body and Blood of Our Lord at Mass once graced the earth in a glory of purple and gold; they were cut down, beaten and bruised, ground and pressed out of all recognition. Not until many changes had been made in them could the priest say over them the words that would make them the Flesh and Blood of Christ.

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