Category Archives: October

Fathers of the Church, October, Saints

Oct 17 – St Ignatius of Antioch, (35-107 AD), Bishop, Martyr, Father of the Church

Ignatius_of_Antioch
-painting of the martyrdom of St Ignatius of Antioch from the Menologion of Basil II (c. 1000 AD).  In 637 AD, his relics were transferred to the Basilica di San Clemente in Rome.  Please click on the image for greater detail.

My parents had friends who “made”, very Catholic, no democracy here, no popular opinion sought, each of their several children take the Confirmation name “Polycarp”!  Funny!  🙂

I can just imagine going down the line of the Confirmation class of eighth graders, every year or so, to the offspring of this family, and the next “victim” mumbling, as softly as possible, “polycarp”, and then the ensuing snorts and guffaws of their immature peers.  Awesome!  Growing up Catholic!  You can see/hear the character building in the crimson face!  Intentional, loving humiliation toughens us up for life!  We’ll need it!  We are unsure to this day whether my parents’ friends were cruel or had an unusual sense of humor?  St Polycarp was a friend of St Ignatius of Antioch.  Both are understood to have been disciples of The Apostle St John.  The writings of Ignatius of Antioch attest to the sacramental and hierarchical nature of the Church.

In a 2007 general audience on St. Ignatius of Antioch, Pope Benedict XVI observed that “no Church Father has expressed the longing for union with Christ and for life in him with the intensity of Ignatius.” In his letters, the Pope said, “one feels the freshness of the faith of the generation which had still known the Apostles. In these letters, the ardent love of a saint can also be felt.”

Born in Syria in the middle of the first century A.D., Ignatius is said to have been personally instructed – along with another future martyr, Saint Polycarp – by the Apostle Saint John. When Ignatius became the Bishop of Antioch around the year 70, he assumed leadership of a local church that was, according to tradition, first led by Saint Peter before his move to Rome.

Although St. Peter transmitted his Papal primacy to the bishops of Rome rather than Antioch, the city played an important role in the life of the early Church. Located in present-day Turkey, it was a chief city of the Roman Empire, and was also the location where the believers in Jesus’ teachings and his resurrection were first called “Christians.”

Ignatius led the Christians of Antioch during the reign of the Roman Emperor Domitian, the first of the emperors to proclaim his divinity by adopting the title “Lord and God.” Subjects who would not give worship to the emperor under this title could be punished with death. As the leader of a major Catholic diocese during this period, Ignatius showed courage and worked to inspire it in others.

After Domitian’s murder in the year 96, his successor Nerva reigned only briefly, and was soon followed by the Emperor Trajan. Under his rule, Christians were once again liable to death for denying the pagan state religion and refusing to participate in its rites. It was during his reign that Ignatius was convicted for his Christian testimony and sent from Syria to Rome to be put to death.

Escorted by a team of military guards, Ignatius nonetheless managed to compose seven letters: six to various local churches throughout the empire (including the Church of Rome), and one to his fellow bishop Polycarp who would give his own life for Christ several decades later.

Ignatius’ letters passionately stressed the importance of Church unity, the dangers of heresy, and the surpassing importance of the Eucharist as the “medicine of immortality.” These writings contain the first surviving written description of the Church as “Catholic,” from the Greek word indicating both universality and fullness.

One of the most striking features of Ignatius’ letters, is his enthusiastic embrace of martyrdom as a means to union with God and eternal life. “All the pleasures of the world, and all the kingdoms of this earth, shall profit me nothing,” he wrote to the Church of Rome. “It is better for me to die in behalf of Jesus Christ, than to reign over all the ends of the earth.”

“Now I begin to be a disciple,” the bishop declared. “Let fire and the cross; let the crowds of wild beasts; let tearings, breakings, and dislocations of bones; let cutting off of members; let shatterings of the whole body; and let all the dreadful torments of the devil come upon me: only let me attain to Jesus Christ.”

St. Ignatius of Antioch bore witness to Christ publicly for the last time in Rome’s Flavian Amphitheater, where he was mauled to death by lions. “I am the wheat of the Lord,” he had declared, before facing them. “I must be ground by the teeth of these beasts to be made the pure bread of Christ.” His memory was honored, and his bones venerated, soon after his death around the year 107.

“It is not that I want merely to be called a Christian, but to actually be one. Yes, if I prove to be one, then I can have the name.”
—St. Ignatius of Antioch

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“Take care to do all things in harmony with God, with the bishop presiding in the place of God, and with the presbyters in the place of the council of the apostles, and with the deacons, who are most dear to me, entrusted with the business of Jesus Christ, who was with the Father from the beginning and is at last made manifest.” — Letter to the Magnesians 2, 6:1

“There is one Physician who is possessed both of flesh and spirit; both made and not made; God existing in flesh; true life in death; both of Mary and of God; first passible and then impassible, even Jesus Christ our Lord.” —Letter to the Ephesians, ch. 7, shorter version, Roberts-Donaldson translation

He stressed the value of the Eucharist, calling it a “medicine of immortality” (Ignatius to the Ephesians 20:2). The very strong desire for bloody martyrdom in the arena, which Ignatius expresses rather graphically in places, may seem quite odd to the modern reader. An examination of his theology of soteriology shows that he regarded salvation as one being free from the powerful fear of death and thus to bravely face martyrdom.

“Be not seduced by strange doctrines nor by antiquated fables, which are profitless. For if even unto this day we live after the manner of Judaism, we avow that we have not received grace … If then those who had walked in ancient practices attained unto newness of hope, no longer observing Sabbaths but fashioning their lives after the Lord’s day, on which our life also arose through Him and through His death which some men deny … how shall we be able to live apart from Him? … It is monstrous to talk of Jesus Christ and to practise Judaism. For Christianity did not believe in Judaism, but Judaism in Christianity.” — Ignatius to the Magnesians 8:1, 9:1-2, 10:3, Lightfoot translation.

He is also responsible for the first known use of the Greek word katholikos (καθολικός), meaning “universal”, “complete” and “whole” to describe the church, writing:

“Wherever the bishop appears, there let the people be; as wherever Jesus Christ is, there is the Catholic Church. It is not lawful to baptize or give communion without the consent of the bishop. On the other hand, whatever has his approval is pleasing to God. Thus, whatever is done will be safe and valid.” — Letter to the Smyrnaeans 8, J.R. Willis translation.

It is from the word katholikos (“according to the whole”) that the word catholic comes. When Ignatius wrote the Letter to the Smyrnaeans in about the year 107 and used the word catholic, he used it as if it were a word already in use to describe the Church. This has led many scholars to conclude that the appellation Catholic Church with its ecclesial connotation may have been in use as early as the last quarter of the 1st century. On the Eucharist, he wrote in his letter to the Smyrnaeans:

“Take note of those who hold heterodox opinions on the grace of Jesus Christ which has come to us, and see how contrary their opinions are to the mind of God … They abstain from the Eucharist and from prayer because they do not confess that the Eucharist is the flesh of our Savior Jesus Christ, flesh which suffered for our sins and which that Father, in his goodness, raised up again. They who deny the gift of God are perishing in their disputes.” — Letter to the Smyrnaeans 6:2–7:1

Saint Ignatius’s most famous quotation, however, comes from his letter to the Romans:

“I am writing to all the Churches and I enjoin all, that I am dying willingly for God’s sake, if only you do not prevent it. I beg you, do not do me an untimely kindness. Allow me to be eaten by the beasts, which are my way of reaching to God. I am God’s wheat, and I am to be ground by the teeth of wild beasts, so that I may become the pure bread of Christ.” — Letter to the Romans

“I greet you in the blood of Jesus Christ, which is eternal and abiding joy.” -St. Ignatius of Antioch

“We recognize a tree by its fruit and we ought to be able to recognize a Christian by his action.”
-St. Ignatius of Antioch

“It is right, therefore, that we not just be called Christians, but that we actually be Christians.”
-St. Ignatius of Antioch

“You have never begrudged the martyrs their triumph but rather trained them for it. And so I am asking you to be consistent with the lessons you teach them. Just beg for me the courage and endurance not only to speak but also to will what is right, so that I may not only be called a Christian, but prove to be one. For if I prove myself to be a Christian by martyrdom, then people will call me one, and my loyalty to Christ will be apparent when the world sees me no more. Nothing you can see is truly good. For our Lord Jesus Christ, now that he has returned to His Father, has revealed himself more clearly. Our task is not one of producing persuasive propaganda; Christianity shows its greatness when it is hated by the world.”
—St. Ignatius of Antioch

“The Church, which has spread everywhere, even to the ends of the earth, received the faith from the apostles and their disciples … Having one soul and one heart, the Church holds this faith, preaches and teaches it consistently as though by a single voice. For though there are different languages, there is but one tradition. … Just as God’s creature, the sun, is one and the same the world over, so also does the Church’s preaching shine everywhere to enlighten all men who want to come to a knowledge of the truth. Now of those who speak with authority in the churches, no preacher however forceful will utter anything different—for no one is above the Master—nor will a less forceful preacher diminish what has been handed down. Since our faith is everywhere the same, no one who can say more augments it, nor can anyone who says less diminish it.”
—St. Ignatius of Antioch

“It is better to be silent and to be real than to talk and not be real. It is good to teach if one does what one says. Now there is one such teacher who spoke and it happened. Indeed, even the things he has done in silence are worthy of the Father. The one who truly possesses the word of Jesus is also able to hear his silence, that he may be perfect, that he may act through what he says and be known through his silence. Nothing is hidden from the Lord; even our secrets are close to him. Therefore, let us do everything with the knowledge that he dwells in us, in order that we may be his temples, and he may be in us as our God, as in fact he really is, as will be made clear in our sight by the love which we justly have for him.” -St Ignatius of Antioch, Letter to the Ephesians

“No earthly pleasures, no kingdoms of this world can benefit me in any way. I prefer death in Christ Jesus to power over the farthest limits of the earth. He who died in place of us is the one object of my quest. He who rose for our sakes is my one desire.” –St. Ignatius of Antioch

“The Church, which has spread everywhere, even to the ends of the earth, received the faith from the apostles and their disciples … Having one soul and one heart, the Church holds this faith, preaches and teaches it consistently as though by a single voice. For though there are different languages, there is but one tradition. … Just as God’s creature, the sun, is one and the same the world over, so also does the Church’s preaching shine everywhere to enlighten all men who want to come to a knowledge of the truth. Now of those who speak with authority in the churches, no preacher however forceful will utter anything different—for no one is above the Master—nor will a less forceful preacher diminish what has been handed down. Since our faith is everywhere the same, no one who can say more augments it, nor can anyone who says less diminish it.”
—St. Ignatius of Antioch

Prayer for the Deceased

“Receive in tranquility and peace, O Lord, the souls of your servants who have departed this present life to come to You. Grant them rest and place them in the habitations of light, the abodes of blessed spirits. Give them the life that will not age, good things that will not pass away, delights that have no end, through Jesus.  Amen.
–St Ignatius of Antioch

Love,
Matthew

October, Sacred Heart, Saints

Oct 16 – St Margaret Mary Alacoque, VHM, (1647-1690), Visionary of the Most Sacred Heart of Jesus

sacred-heart

My parents had a very special devotion to the Sacred Heart as I was growing up.  Mara attends Sacred Hearts of Jesus & Mary School.  We attend the parish in Sun Prairie, WI as well.  My hope is that Mara will attend Edgewood High School of the Sacred Heart here in Madison, WI.  Each night, at grace, my parents and I would add to the grace, “O Sacred Heart of Jesus, we place our trust in Thee!”: fifty-six years of marriage and six children.

Roman Catholics celebrate the life of St. Margaret Mary Alacoque, VHM, the French nun whose visions of Christ helped to spread devotion to the Sacred Heart throughout the Western Church.

Margaret Mary Alacoque was born in July of 1647. Her parents Claude and Philiberte lived modest but virtuous lives, while Margaret proved to be a serious child with a great focus on God. Claude died when Margaret was eight, and from age 9-13 she suffered a paralyzing illness. In addition to her father’s death as well as her illenss, a struggle over her family’s property made life difficult for Margaret and her mother for several years.

During her illness, Margaret made a vow to enter religious life. During adolescence, however, she changed her mind. For a period of time she lived a relatively ordinary life, enjoying the ordinary social functions of her day and considering the possibility of marriage.

However, her life changed in response to a vision she saw one night while returning from a dance, in which she saw Christ being scourged. Margaret believed she had betrayed Jesus, by pursuing the pleasures of the world rather than her religious vocation, and a the at the age of 22, she decided to enter a convent.

Two days after Christmas of 1673, Margaret experienced Christ’s presence in an extraordinary way while in prayer. She heard Christ explain that he desired to show his love for the human race in a special way, by encouraging devotion to “the Heart that so loved mankind.”

She experienced a subsequent series of private revelations regarding the gratitude due to Jesus on the part of humanity, and the means of responding through public and private devotion, but the superior of the convent dismissed this as a delusion.

This dismissal was a crushing disappointment, affecting the nun’s health so seriously that she nearly died. In 1674, however, the Jesuit priest Father Claude de la Colombiere, SJ, became Margaret’s spiritual director. He believed her testimony, and chronicled it in writing.

Fr. de la Colombiere, SJ, – later canonized as a saint – left the monastery to serve as a missionary in England. By the time he returned and died in 1681, Margaret had made peace with the apparent rejection of her experiences. Through St. Claude’s direction, she had reached a point of inner peace, no longer concerned with the hostility of others in her community.

In time, however, many who doubted her would become convinced as they pondered what St. Claude had written about the Sacred Heart. Eventually, her own writings and the accounts of her would face a rigorous examination by Church officials.

By the time that occurred, however, St. Margaret Mary Alacoque had already gained what she desired: “I need nothing but God, and to lose myself in the heart of Jesus.” She faced her last illness with courage, frequently praying the words of Psalm 73: “What have I in heaven, and what do I desire on earth, but Thee alone, O my God?”

Merazhofen_Pfarrkirche_Chorgestühl_links_Margaretha_Maria_Alacoque

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tombstmargaretmaryalacoque
-tomb of St Margaret Mary Alacoque, VHM.  Her remains were disinterred after burial for 140 years.  What you see above is a waxified skeleton for veneration.

“Our Lord frequently told me that I should keep a secluded place for Him in my heart… where He would teach me to love Him” -St. Margaret Mary Alacoque

“It seems to me that the happiness of a soul consists entirely in conforming to the most adorable will of God; for in so doing the heart finds peace and the spirit joy and repose.” -St. Margaret Mary Alacoque 

“My greatest happiness is to be before the Blessed Sacrament, where my heart is, as it were, in its center.” -St. Margaret Mary Alacoque 

“But above all preserve peace of heart. This is more valuable than any treasure.” -St. Margaret Mary Alacoque

“Love keeps Him there [in the Blessed Sacrament] as a victim completely and perpetually delivered over to sacrifice for the glory of the Father and for our salvation. Unite yourself with Him, then, in all that you do. Refer everything to His glory. Set up your abode in this loving Heart of Jesus and you will there find lasting peace and the strength both to bring to fruition all the good desires He inspires in you, and to avoid every deliberate fault. Place in this Heart all your sufferings and difficulties. Everything that comes from the Sacred Heart is sweet. He changes everything into love.”
-St. Margaret Mary Alacoque, VHM

“The sacred heart of Christ is an inexhaustible fountain, and its sole desire is to pour Itself out into the hearts of the humble so as to free them and prepare them to lead lives according to His good pleasure.”
–St. Margaret Mary

“The crown will be given neither to beginners, nor to the advanced, but to the victorious, to those who persevere to the end.”
—St Margaret Mary Alacoque

“One just soul can obtain pardon for a thousand sinners.”
–St. Margaret Mary Alacoque

“Let every knee bend before Thee, O greatness of my God, so supremely humbled in the Sacred Host. May every heart love Thee, every spirit adore Thee and every will be subject to Thee!”
–St. Margaret Mary

“I have a burning thirst to be honored by men in the Blessed Sacrament, and I find hardly anyone who strives, according to My desire, to allay this thirst by making Me some return of love.”
– Words of Jesus to St. Margaret Mary

“The Divine Heart is an ocean full of all good things, wherein poor souls can cast all their needs; it is an ocean full of joy to drown all our sadness, an ocean of humility to drown our folly, an ocean of mercy to those in distress, an ocean of love in which to submerge our poverty.”
–St. Margaret Mary Alacoque

“Would that I could exhaust myself in acts of thanksgiving and gratitude towards this Divine Heart, for the great favor He shows us, in deigning to accept our help to make Him known, loved and honored; He reserves infinite blessings for all those who devote themselves to this work.”
–St. Margaret Mary Alacoque

“I desire but this one grace, and long to be consumed like a burning candle in His holy Presence every moment of the life that remains to me. For that I would be willing, I think, to suffer all the pains imaginable till judgment day, if only I should not have to leave His sacred presence. My only motive would be to be consumed in honoring Him and to acknowledge that burning love He shows us in this wonderful Sacrament. Here His love holds Him captive till the end of time. It is of this one can truly say, ‘Love triumphs, love enjoys, Love finds in God its joys.'”
– St. Margaret Mary

“My Divine Master revealed to me that it was His ardent desire to be known, loved and honored by men, and His eager desire to draw them back from the road to perdition, along which Satan is driving them in countless numbers, that induced Him to manifest His Heart to men with all the treasures of love, mercy, grace, sanctification and salvation that It contains.”
– St. Margaret Mary, July 2, 1674

In his encyclical on devotion to the Sacred Heart, Haurietis Aquas, May 15, 1956, Pope Pius XII wrote:

“… Christ Our Lord, exposing His Sacred Heart, wished in a quite extraordinary way to invite the minds of men to a contemplation of, and a devotion to, the mystery of God’s merciful love for the human race … Christ pointed to His Heart, with definite and repeated words, as the symbol by which men should be attracted to a knowledge and recognition of His love; and at the same time He established it as a sign or pledge of mercy and grace for the needs of the Church of our times.”

He further wrote: “The Church gives the highest form of worship to the Heart of the divine Redeemer.”

Love,
Matthew

Doctors of the Church, October, Saints, Teresa of Avila

Oct 15 – Logical Ecstasy


-“The Ecstasy of Saint Teresa”, Gian Lorenzo Bernini, 1647-1652, Santa Maria della Vittoria

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alanpiper
-by Br Alan Piper, OP

“I saw in [the angel’s] hands a large golden dart and at the end of the iron tip there appeared to be a little fire. [The] angel plunged the dart several times into my heart . . . . When he drew it out, I thought he was carrying off with him the deepest part of me; and he left me all on fire with great love of God. The pain was so great that it made me moan, and the sweetness this greatest pain caused me was so superabundant that there is no desire capable of taking it away” -Teresa of Ávila, Autobiography

In 1976, the two-time Pulitzer Prize winner and U.S. Poet Laureate (’87-’88) Richard Wilbur published a short poem entitled “Teresa.” The first stanza describes the famous mystical encounter between St. Teresa and an angel with a spear:

After the sun’s eclipse,
The brighter angel and the spear which drew
A bridal outcry from her open lips,
She could not prove it true,
Nor think at first of any means to test
By what she had been wedded or possessed.

Though now we can see that Teresa was “wedded” to God, at the time even she who enjoyed such divine intimacy did not rule out the possibility that she had been “possessed” by some lower power. In case of supposed mystical experiences, St. Teresa writes, “The safest thing, as the Lord told me, is to make known to my confessor the whole state of my soul and the favors God grants me, that he be learned, and that I obey him. The Lord has often told me this.”

The second stanza of Wilbur’s poem contrasts the ecstasy of St. Teresa with the experience of Odysseus’ comrades on the island of Aeaea. In Homer’s Odyssey, the witch-goddess Circe gave the men a drugged draft and changed them into swine: “She struck with her wand, drove them into her pigsties . . . with grunts, snouts . . . off they went to their pens, sobbing, squealing . . . (X, 260-70).” The first line of the stanza understates the contrast with Teresa’s “outcry”:

Not all cries were the same;
There was an island in mythology
Called by the very vowels of her name
Where vagrants of the sea,
Changed by a wand, were made to squeal and cry
As heavy captives in a witch’s sty.

So the poem distinguishes two kinds of ecstasy. The swine in Circe’s sty symbolize the irrational fits and shouts of human animality in revolt. When reason loses control to the emotions and sensuality, the rational animal turns wild. Man becomes a pig.

The second kind of ecstasy results from a knowledge of God. Catholics use the phrase “faith and reason,” but it would be a mistake to infer that some things are reasonable and that faith is not one of them. By faith, we transcend human reason and come to share in the knowledge of God, who is Wisdom Itself. When St. John calls Jesus the Word, the Greek word is Logos (from which we derive “logic” and all those names of knowledge ending in “-ology”). If faith is experienced as darkness, it is not because faith is irrational but because it is supra-rational. What Teresa saw was beyond her, but still her encounter with the Word was a real illumination.

A consummate wordsmith, Wilbur develops the theme by noting the similarity between “Teresa” and “Aeaea” (“the very vowels of her name”: e-e-a). Aristotle once remarked that among the animals only man possesses speech (logos), while the others have only the mere voice (phonē). Think of the cow’s “moooo” or the sheep’s “baaaahh,” or even the less reflective of human utterances: “ooooh,” “aaaah,” or “uuuuh.” By using consonants to shape the voice in numerous and various ways, the logical animal (the human being) turns a handful of vowels into a language of hundreds of thousands of words (to say nothing of poems). Likewise, inspired by the Logos, Teresa went on to write profound and detailed books on prayer. The Grecian vagrants, struck by the witch, could only grunt and squeal.

In fact, the wisdom of her teaching and the greatness of her deeds give eloquent witness to the authenticity of her visions. The last stanza of Wilbur’s poem gives voice to that witness.

The proof came soon and plain:
Visions were true which quickened her to run
God’s barefoot errands in the rocks of Spain
Beneath its beating sun,
And lock the O of ecstasy within
The tempered consonants of discipline.

The bulk of those “barefoot errands in the rocks of Spain” went toward the reform of the Carmelites—work that called for extraordinary discipline and uncommon vision. For Teresa, there was ultimately no contradiction between mysticism and intense concentration on the business of daily life, between the delights of prayer and the labors of reviving a late-medieval religious order. In fact, it was her mysticism, or better, her deep friendship with Jesus the Logos, that sharpened her mind and inspired her self-possession.

Nor did Teresa make “spirituality” a pretense for despising “organized religion.” She knew that the Logos had become flesh and established a visible, tangible Church, and that he had wedded the Church to Himself and so become one flesh with her. Teresa understood herself as both organized in that body and commissioned to organize the religion of a part of that body, the Carmelite Order. And it is in and through that organized body that the Logos recommends her sanctity to us today.”

Love,
Matthew

October, Saints, Society of Jesus

Oct 10 – St Francis Borgia, SJ, (1510-1572), Husband, Father, 4th Duke of Gandia, 3rd General of the Society of Jesus, Confessor

“Go, sell all that you have. Come follow Me.” -cf Mt 19:21

San_Francisco_de_Borja
–San Francisco de Borja, 1624, by Alonzo Cano, 189 × 123 cm (74.4 × 48.4 in), oil on canvas, Museum of Fine Art Seville, Spain.  Please click on the image for greater detail.

By all accounts, Francis Borgia was handsome.  Of course, he was rich.  He possessed all this life could offer:  family, rank, wealth, health, preferments few could rival.  While true, he did consider religious life, so many rich and splendid appointments in the court of Emperor Charles V came his way, this was put aside.

A Spanish nobleman of remarkably high rank: grandson of a king (and a Pope – don´t be scandalized; not every Pope was a saint) and cousin to the Emperor Charles V.

He married well, had eight children, and bounced around royal society taking various positions (viceroy, duke, protector, etc.) for the first half of his life.

When his wife died (their youngest child was eight) it was a heavy blow to him; it sorely tested his faith.   As he escorted the funeral bier to its tomb, it was necessary he identify the remains, as was custom, as the person intended to be buried was actually his wife.  Not long after her death, but long enough for decomposition to begin, Francis was taken aback by what he saw in the coffin and by how quickly she had gone from life to what remained.  Shaken, disturbed, he began to consider more seriously the eternal, and the brevity and vanity of life.  He swore never again to serve a sovereign who could be corrupted in body in such a way.

St Ignatius had recently founded the Jesuits, and Francis was deeply attracted by their zeal and their particular mission of combining the contemplative life and the active life.  He made a secret, private vow to enter the order, and St Ignatius himself advised him to set all his affairs in order (especially providing for his children) before making the news public.

He did so, and eventually his desire was granted.  When he was forty years old, he went to Rome and entered the Society of Jesus.  The “duke turned Jesuit,” as he was called, learned humility and prayer through the rigors of religious life, where his superiors made sure that he spent plenty of time washing dishes and cleaning floors, to purify him from any left-over arrogance or pride, but throughout the years preceding his ordination he demonstrated exemplary virtue.

Once he was ordained a priest, he began preaching extensively, and was put in charge of all the Jesuits in Portugal and Spain.  Soon thereafter he was called back to Rome, where he became the most popular preacher to the Pope and Cardinals, and was named General of the Jesuit Order.

He put his vast experience of government and diplomacy (and his many personal connections with European nobility) to work and gave much needed structure and stability to the flourishing order, such that he is often referred to as the “second founder” of the Jesuits.

His seven years of brilliant and energetic leadership included starting Jesuit missions to the Americas, establishing the Roman College (now known as the Gregorian University), building churches and seminaries, and numorous other endeavors.  By the time he died, he was already acclaimed as a saint from one end of Europe to the other.

In 1572, the Turks were once again threatening Christendom.  St Pius V chose St Francis Borgia to accompany him on an embassy, due to his political skills and connections, to assemble a league of princes for defense.  The saint at once agreed, exhausted as he was from his life’s labors, St Francis died two days after his return to Rome.

What was the secret of this paean of Christian virtue?  The more renown and attention he received, the more self-effacing he became.  When one of his companions asked him why, he remarked that for six years he had meditated on the life of Christ, and in those meditations he always put himself at the feet of Judas.  Why?  Because St Francis Borgia recognized the potential Judas in himself, and that kept him humble.  We are all Judas.  We all deny him every day.  “I do not know Him!” -Lk 22:57.  “Do you love Me?” -Jn 21:17

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-deathmask of St Francis Borgia, SJ, please click on the image for greater detail.

“We must make our way towards eternity, never regarding what men think of us, or of our actions, studying only to please God.”
-St. Francis Borgia

“Who could ever soften this heart of mine but YOU alone O Lord!”
—St. Francis Borgia

Lord, be my strength when I am tempted to deny You, when I am remiss in speaking Your name lovingly to another, of telling them what You mean to me.  Lord, be merciful to me, a sinner.

Love,
Matthew

October, Saints

Oct 9 – St Louis Bertrand, OP, (1526-1581), Apostle of South America

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-Saint Louis Bertrand, OP, 1636-1638, by Francisco de Zurbaran, 209 x 154 cm, oil on canvas, Spanish baroque style, Museum of Fine Art Seville, Spain.

Louis Bertrand was born in Valencia to Juan Bertrand and Juana Angela Exarch. Through his father he was related to St. Vincent Ferrer, a thaumaturgus of the Dominican Order. At an early age he conceived the idea of becoming a Dominican Friar, and despite the efforts of his father to dissuade him, was clothed with the Dominican habit in the Convent of St. Dominic, Valencia on 26 August 1539. After the usual period of probation, he pronounced the evangelical vows.

In demeanour he was grave and apparently without any sense of humour, yet withal possessed of a gentle and sweet disposition that greatly endeared him to those with whom he came in contact. While he could lay no claim to the great intellectual gifts and ripe scholarship that have distinguished so many of the saints of the Dominican order, he applied himself assiduously to study, and stored his mind with the sacred truths expounded in the pages of the Summa. In 1547 he was ordained to the priesthood by the Archbishop of Valencia, Saint Thomas of Villanova.

He was appointed to the office of master of novices, in the convent at Valencia, the duties of which he discharged at different intervals for an aggregate of thirty years. When the plague broke out in Valencia in 1557 he devoted himself to the sick and dying; the dead he prepared for burial and interred with his own hands.

When the plague had subsided, the zeal of the holy novice-master sought to extend the scope of his already large ministry into the apostolate of preaching. Although it is said that “his voice was raucous, his memory treacherous, his carriage without grace”, he became a fervent preacher.

The cathedral and most capacious churches were placed at his disposal, but proved wholly inadequate to accommodate the multitude that desired to hear him. Eventually it became necessary for him to resort to the public squares of the city. It was probably the fame of his preaching that brought him to the attention of St. Teresa, who at this time sought his counsel in the matter of reforming her order.

Louis had long cherished the desire to enter the mission fields of the New World. Receiving permission he sailed for America in 1562, and landed at Cartagena, where he immediately entered upon the career of a missionary.

Missionary work in South America

The Bull of canonization asserts that he was favored with the gift of miracles, and while preaching in his native Spanish was understood in various languages. With the encouragement of Bartolomé de las Casas defended the natives rights against the Spanish conquerors.

From Cartagena, the scene of his first labors, St. Louis was sent to Panama, where in a comparatively short time he converted some 6,000 people. His next mission was at Tubará, situated near the sea-coast and midway between the city of Cartagena and the Magdalena River.

The success of his efforts at this place is witnessed by the entries of the baptismal registers, in the saint’s own handwriting, which show that all the inhabitants of the place were received into the Church by St. Louis; Turon places the number of converts in Tubará at 10,000. Remarkably all had been adequately instructed in the teachings of the Church before receiving baptism, and continued steadfast in their faith.

From Tubará, Louis went to Cipacoa and Paluato. His success at the former place, the exact location of which it is impossible to determine, was little inferior to that of Tubará. At Paluato the results of his zealous efforts were somewhat disheartening. From this unfruitful soil the saint withdrew to the province of Santa Marta, where his former successes were repeated, yielding 15,000 souls. While labouring at Santa Marta, a tribe of 1500 natives came to him from Paluato to receive baptism, which before they had rejected.

The work at Santa Marta finished, the tireless missionary undertook the work of converting the warlike Caribs, probably inhabitants of the Leeward Islands. His efforts among the tribesmen seem not to have been attended with any great success.

Nevertheless, Louis used the occasion again to make manifest the protection which overshadowed his ministry. According to legend, a deadly poison was given to him by one of the native priests. Through Divine interposition, the poison failed to accomplish its purpose.

Tenerife in the Canary Islands became the next field of the saint’s apostolic labours. Unfortunately, there are no records extant to indicate what was the result of his preaching.

At Mompax, thirty-seven leagues south-east of Cartagena, we are told, rather indefinitely, that many thousands were converted to the faith.

Several of the West Indies islands, notably those of St. Vincent and St. Thomas, were visited by St. Louis in his indefatigable quest for souls.

Return to Spain

After seven years as a missionary in South America, Bertrand returned to Spain in 1569, to plead the cause of the oppressed Indians, but he was not permitted to return and labor among them.

He used his own growing reputation for sanctity, as well as family and other contacts to lobby on behalf of the native peoples he had encountered, as well as serving in his native diocese of Valencia.  There he also became a spiritual counselor to many, including St. Teresa of Ávila.

In 1580, the Bertrand fell ill and was carried down from the pulpit of the Valencia cathedral. He died on October 9, 1582, as he supposedly foretold.

Bertrand is sometimes called the “Apostle of South America”.

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-statue of St Louis Bertrand, OP, St Louis Bertrand Parish, Louisville, KY

In Catholic iconography, St. Louis Bertrand is often portrayed holding a chalice from which serpents are emerging. In the other hand, he displays a crucifix with a pistol at its base. These articles call to mind two stories from the great saint’s life when God miraculously saved him from attempts on his life by vile would-be assassins. The first recalls the story of Brother Louis’ the above story where a native priest gave him a chalice of poison for Mass. Louis made the sign of the Cross over the toxic potation, and serpents sprang from the chalice, thus revealing its true contents and saving his life.

The second object – the crucifix/pistol – recalls another account of near-martyrdom in the life of St. Louis Bertrand. Set upon by a crazed gunman, St. Louis calmly made the conquering sign of the Cross. With this most basic gesture of our faith, the barrel of the gun miraculously turned into a crucifix.

“If because of your preaching men lay aside enmities, forgive injuries, avoid occasions of sin and scandals, and reform their conduct, you may say that the seed has fallen on good ground. But to God alone give all the glory and acknowledge yourselves ever unprofitable servants.” -St Louis Bertrand, OP

O God, through mortification of the body and preaching of the faith, You raised the blessed Louis, your confessor, to the glory of the saints; grant that what we profess by faith we may ever fulfill by works of piety. Through Christ our Lord.  Amen.

Love,
Matthew

October, Saints, Scripture

Oct 18 – St Luke & The Yoke of Love, “If you would be my disciples…”

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-by Br Bonaventure Chapman, OP

“Doctors are prominent in my family’s lineage: my great-grandfather was a doctor, my grandfather was a doctor, my uncle is a doctor, and my brother is carrying on the tradition in the youngest generation. So naturally St. Luke, the “beloved physician,” has always attracted me. Except for his symbol, that is. An ox? Really? As compared with Mark’s lion, Matthew’s angel, or John’s eagle, Luke’s ox seems a consolation prize, as if he showed up late when the Holy Spirit was doling out emblems. Who would want to be associated with an ox?

These symbols of the evangelists are rooted in the Scriptures. Just to take two examples, in Ezekiel 1:1–14 they show up as the different faces of four living creatures sent to the prophet. And in Revelation 4:5–11 they are the four living creatures singing the Trisagion (“Holy, Holy, Holy”). The first ascription to the four evangelists seems to come from St. Ireneaus (ca. 120–202) in Against Heresies. There he gives the reason for St. Luke’s ox:

[The Gospel] according to Luke, taking up [Christ’s] priestly character, commenced with Zacharias the priest offering sacrifice to God. For now was made ready the fatted calf, about to be immolated for the finding again of the younger son. (3.11.8)

St. Augustine follows this identification saying that “Luke is intended under the figure of the calf, in reference to the pre-eminent sacrifice made by the priest.” The ox (or calf) signifies the priestly and sacrificial character of Christ in St. Luke’s account. This has never quite satisfied me. Surely St. John’s account emphasizes the sacrificial aspect of Christ with his title of “Lamb of God.” And St. Mark’s account is one long Passion narrative. Not to mention the temple scenes in St. Matthew. Is there any other reason that the ox might be fitting for St. Luke?

Well, what do you think of when you hear “ox”? After “big, dirty animal,” I think of a yoke. Oxen don’t just sit in the field; they are yoked together and put to work. An ox without a yoke is like an angel without wings—it just doesn’t seem right. And a yoke isn’t for one; like the disciples sent two by two, oxen work together. An eagle, lion, or angel can be by himself, but oxen are meant to be together.

And what is this yoke? St. Thomas, another saint associated with the ox, comments on Matthew 11:29: “Take, therefore, my yoke, namely, the gospel lessons. And he says yoke because just as a yoke fastens and joins the necks of oxen, so the doctrine of the Gospel fastens the people to its yoke.” The yoke of sin has been replaced, through the sacrifice of Christ, with the yoke of forgiveness and new life. And while this yoke of Christ will bring suffering in this life, it is still light and easy because, according to St. Thomas, it is a yoke of love:

“All who desire to lead a godly life in Christ Jesus will suffer persecution” (2 Tim 3:12). But [these persecutions] are not burdensome, because they are seasoned with the condiment of love; for when a person loves someone, it is not a burden to suffer anything for him. Hence love makes easy all difficult and impossible things. Therefore, if one loves Christ properly, nothing is difficult for him; consequently, the New Law does not impose a burden. (Commentary on St. Matthew’s Gospel 11.3)

There is something utterly fitting about this ox-yoke symbolism for St. Luke, who was St. Paul’s traveling companion and “beloved physician.” Being yoked to St. Paul must not have been easy, with all the ship-wrecks and persecutions and whatnot, but St. Luke’s love of his dear friend is found in the careful account we have of St. Paul in the Acts of the Apostles. The ox might not be as noble as an eagle, as regal as a lion, or as splendid as an angel; but an ox is a symbol of love and a shared mission, St. Paul and St. Luke sowing and plowing the field of the Lord’s harvest.”

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-“The Evangelists St Luke & St Mark”, by Matthias Strom, 1635, oil on canvas

Love,
Matthew

Fides et Ratio, October

Oct 9 – Robert Grosseteste, (1175-1273), Bishop of Lincoln, UK, Inventor of the Scientific Method

220px-Bishop_Robert_Grosseteste,_1896
-1896 stained glass

As an applied scientist, I have a passion for people of Faith & Science.  There is NO contradiction; quite to the contrary, I feel.  Those who believe there is are either intentionally confusing both, themselves, and others.  Or, they really demonstrate their ignorance of both subjects.

I have shared before Rev. Georges LeMaitre, Inventor of the Big Bang theory, (NOT the tv show), & St Albert the Great, OP.  Check out:
http://en.wikipedia.org/wiki/List_of_Catholic_scientists, &
http://en.wikipedia.org/wiki/List_of_Roman_Catholic_cleric%E2%80%93scientists

While not a beatus, Robert Grosseteste was a scientist.  He is considered the first mathematician and physicist of his age.

From about 1220 to 1235 he wrote a host of scientific treatises including:
     De sphera. An introductory text on astronomy.
     De luce. On the “metaphysics of light.” (which is the most original work of cosmogony in the Latin West)
     De accessu et recessu maris. On tides and tidal movements. (although some scholars dispute his authorship)
     De lineis, angulis et figuris. Mathematical reasoning in the natural sciences.
     De iride. On the rainbow.

He also wrote a number of commentaries on Aristotle, including one on Aristotle’s Physics, which has survived as a loose collection of notes or glosses on the text.  It has been argued that Grosseteste played a key role in the development of scientific method.

Grosseteste did introduce to the Latin West the notion of controlled experiment and related it to demonstrative science, as one among many ways of arriving at such knowledge.  Grosseteste was the first of the Scholastics to fully understand Aristotle’s vision of the dual path of scientific reasoning: generalizing from particular observations into a universal law, and then back again from universal laws to prediction of particulars.

Ink drawing of bishop

-13th century manuscript

Grosseteste_Chapel

Robert_Grosseteste
-Grosseteste chapel

The Riverside Church
January 19, 1936

My dear Dr. Einstein,

We have brought up the question: Do scientists pray? in our Sunday school class. It began by asking whether we could believe in both science and religion. We are writing to scientists and other important men, to try and have our own question answered.

We will feel greatly honored if you will answer our question: Do scientists pray, and what do they pray for?

We are in the sixth grade, Miss Ellis’s class.

Respectfully yours,

Phyllis

January 24, 1936
Princeton, NJ

Dear Phyllis,

I will attempt to reply to your question as simply as I can. Here is my answer:

Scientists believe that every occurrence, including the affairs of human beings, is due to the laws of nature. Therefore a scientist cannot be inclined to believe that the course of events can be influenced by prayer, that is, by a supernaturally manifested wish.

However, we must concede that our actual knowledge of these forces is imperfect, so that in the end the belief in the existence of a final, ultimate spirit rests on a kind of faith. Such belief remains widespread even with the current achievements in science.

But also, everyone who is seriously involved in the pursuit of science becomes convinced that some spirit is manifest in the laws of the universe, one that is vastly superior to that of man. In this way the pursuit of science leads to a religious feeling of a special sort, which is surely quite different from the religiosity of someone more naive.

With cordial greetings,

your A. Einstein

Prayerfully & Scientifically yours,
Matthew

Islam, Mariology, October, Prayer, Rosary

Oct 7 – Feast of Our Lady of the Rosary/Our Lady of Victory


-“Battle of Lepanto”, by Andrea Vicentino, 1603, oil on canvas, Palazzo Ducale, Venice. Please click on the image for greater detail.


-original Ensign which flew on the Flag Ship of the Supreme Commander of the Holy League, Don Juan of Austria, at the Battle of Lepanto, October 7, 1571 A.D.

This reproduction shows the Battle Flag of Lepanto designed by Pope Saint Pius V: with a Crucifix supported by the Shields of the members of the Holy League of 1571: King Philip of Spain, Saint Pius V, the Republic of Venice, and Don Juan of Austria, all united by the Chain of the Rosary. The Pattern symbolizes the Fleets of the Holy League in formation, and the woven border recalls the power of the Chain of the Most Holy Rosary of the Blessed Virgin Mary protecting all the ships and sailors.

Originally celebrated liturgically as Our Lady of Victory, Pope St. Pius V established this feast in 1573. The purpose was to thank God for the victory of Christians over the Turks at Lepanto—a victory attributed to the praying of the rosary. Clement XI extended the feast to the universal Church in 1716.

The Battle of Lepanto took place on 7 October 1571 when a galley fleet of the Holy League, a coalition of the Republic of Venice, the Papacy (under Pope Pius V), Spain (including Naples, Sicily and Sardinia), the Republic of Genoa, the Duchy of Savoy, the Knights Hospitaller and others, decisively defeated the main fleet of Ottoman war galleys.

The five-hour battle was fought at the northern edge of the Gulf of Patras, off western Greece, where the Ottoman forces sailing westwards from their naval station in Lepanto met the Holy League forces, which had come from Messina, on the morning of Sunday, 7 October. Their victory gave the Holy League temporary control over the Mediterranean, protected Rome from invasion, and prevented the Ottomans from advancing into Europe. This last major naval battle fought solely between rowing vessels was one of the world’s decisive battles “in history, inasmuch as ‘after Lepanto the pendulum swung back the other way and the wealth began to flow from East to West, a pattern that continues to this day'”, as well “as a ‘crucial turning point in the ongoing conflict between the Middle East and Europe, which has not yet completely been resolved.'” -Serpil Atamaz Hazar, “Review of Confrontation at Lepanto: Christendom vs. Islam,” The Historian 70.1 (Spring 2008): 163.

Fernando_Bertelli,_Die_Seeschlacht_von_Lepanto,_Venedig_1572,_Museo_Storico_Navale_(550x500)
– by Fernando Bertelli, Die Seeschlacht von Lepanto, Venedig 1572, Museo Storico Navale, (550×500), this particular painting occupies a prominent position at one end of the Hall of Maps, in the Vatican Museums, Rome.  Please click on the image for greater detail.

The engagement was a crushing defeat for the Ottomans, who had not lost a major naval battle since the fifteenth century.  In total, the Turks lost some 210 vessels – 80 sunk and 130 captured.  The Turks lost thirty thousand men, with another 3500 captured.  The Holy League had suffered around 7,500 soldiers, sailors and rowers dead, but freed about as many Christian prisoners.  On the Christian side 20 galleys were destroyed and 30 were damaged so seriously that they had to be scuttled. One Venetian galley was the only one kept by the Turks. All others were abandoned by them and recaptured.

Prior to the battle, the Christians having lost twice before at this same location, made special processions in Rome to the Blessed Virgin. Christians were asked to pray the Rosary for victory.  The triumph was credited to Our Lady of the Rosary.

lepanto_3_1

Americans know that in 1492 Christopher Columbus “sailed the ocean blue,” but how many know that in the same year the heroic Catholic monarchs Ferdinand and Isabella conquered the Moors in Grenada? Americans would also probably recognize 1588 as the year of the defeat of the Spanish Armada by Francis Drake and the rest of Queen Elizabeth’s pirates. It was a tragedy for the Catholic kingdom of Spain and a triumph for the Protestant British Empire, and the defeat determined the kind of history that would one day be taught in American schools: Protestant British history.

As a result, 1571, the year of the battle of Lepanto, the most important naval contest in human history, is not well known to Americans. October 7, the Feast of Our Lady of the Rosary, celebrates the victory at Lepanto, the battle that saved the Christian West from defeat at the hands of the Ottoman Turks.

That this military triumph is also a Marian feast underscores our image of the Blessed Virgin prefigured in the Canticle of Canticles: “Who is she that cometh forth as the morning rising, fair as the moon, bright as the sun, terrible as an army set in array?” In October of 1564, the Viziers of the Divan of the Ottoman Empire assembled to urge their sultan to prepare for war with Malta. “Many more difficult victories have fallen to your scimitar than the capture of a handful of men on a tiny little island that is not well fortified,” they told him. Their words were flattering but true. During the five-decade reign of Soleiman the Magnificent, the Ottoman Empire grew to its fullest glory, encompassing the Caucuses, the Balkans, Anatolia, the Middle East, and North Africa. Soleiman had conquered Aden, Algiers, Baghdad, Belgrade, Budapest, Rhodes, and Temesvar. His war galleys terrorized not only the Mediterranean Sea, but the Red Sea and the Persian Gulf as well. His one defeat was at the gates of Vienna in 1529.

The Holy League

In a papacy of great achievements, the greatest came on March 7, 1571, on the feast of his fellow Dominican, St. Thomas Aquinas, OP. At the Dominican Church of Santa Maria Sopra Minerva in Rome, Pope Pius formed the Holy League. Genoa, the Papal States, and the Kingdom of Spain put aside their jealousies and pledged to assemble a fleet capable of confronting the sultan’s war galleys before the east coast of Italy became the next front in the war between the Christianity and Islam.

The man chosen by Pius V to serve as Captain General of the Holy League did not falter: Don John of Austria, the illegitimate son of the late Holy Roman Emperor, Charles V, and half-brother of Philip II, King of Spain. The young commander had distinguished himself in combat against Barbary corsairs and in the Morisco rebellion in Spain, a campaign in which he demonstrated his capacity for swift violence when the threat called for it and restraint when charity demanded it.

He was a great horseman, a great swordsman, and a great dancer. With charm, wit, and good looks in abundance, he was popular among the ladies of court. Since childhood he had cultivated a deep devotion to the Blessed Virgin. He spoke Latin, French, Italian, and Spanish, and kept a pet marmoset and a lion cub that slept at the foot of his bed. He was twenty-four years old.

Taking the young warrior by the shoulders, Pius V looked Don John of Austria in the eye and declared, “The Turks, swollen by their victories, will wish to take on our fleet, and God—I have the pious presentiment—will give us victory. Charles V gave you life. I will give you honor and greatness. Go and seek them out!”

The Divine Breath

It was. At dawn on October 7, 1571, the Holy League rowed down the west coast of Greece and turned east into the Gulf of Patras. When the morning mist cleared, the Christians, rowing directly against the wind, saw the squadrons of the larger Ottoman fleet arrayed like a crescent from shore to shore, bearing down on them under full sail.

As the fleets grew closer, the Christians could hear the gongs and cymbals, drums and cries of the Turks. The men of the Holy League quietly pulled at their oars, the soldiers stood on the decks in silent prayer. Priests holding large crucifixes marched up and down the decks exhorting the men to be brave and hearing final confessions.

And, then the Blessed Mother intervened…

Our Lady of Victory,
Victorious daughter of the Father,
Victorious Mother of the Son,
Victorious Spouse of the Holy Spirit,
Victorious servant of the Holy Trinity
Victorious in your Immaculate Conception,
Victorious in crushing the serpent’s head,
Victorious over all the children of Adam,
Victorious over all enemies,
Victorious in your response to the Angel Gabriel,
Victorious in your wedding to St. Joseph,
Victorious in the birth of Christ,
Victorious in the flight to Egypt,
Victorious in your exile,
Victorious in your home at Nazareth,
Victorious in finding Christ in the temple,
Victorious in the mission of your Son,
Victorious in His passion and death,
Victorious in His Resurrection and Ascension,
Victorious in the Coming of the Holy Spirit,
Victorious in your sorrows and joys,
Victorious in your glorious Assumption,
Victorious in the angels who remained faithful,
Victorious in the happiness of the saints,
Victorious in the message of the prophets,
Victorious in the testimony of the patriarchs,
Victorious in the zeal of the apostles,
Victorious in the witness of the evangelists,
Victorious in the wisdom of the doctors,
Victorious in the deeds of the confessors,
Victorious in the triumph of all holy women,
Victorious in the faithfulness of the martyrs,
Victorious in your powerful intercession,
Victorious under your many titles,
Victorious at the moment of death,

Love & Marian victory,
Matthew

October, Saints

Oct 14 – Pope St Callistus I (d.223?) & St Hippolytus (170-236, Feast Day – Aug 13)

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-martyrdom of St Hippolytus, Boston Museum of Fine Arts (please click on the image for greater detail)

I love the story of Callistus & Hippolytus.  It is a story of schism, of fracture, of falling out, of bad feeling, of denial of authority, and of ultimate reconciliation.

Hippolytus was one of the most prolific writers of the early Church, an early Christian theologian and scholar, writing against the heresies of Gnosticism and Montanism.  He is noted especially for his work “The Apostolic Tradition”, which describes the liturgical customs of the early Roman Church from the third century AD and before.

Hippolytus was a rigorist, meaning he did not believe that sins after baptism could be forgiven.  The Emperor Constantine himself had delayed his own baptism until his death bed for this reason.  As an extension of this thinking, Hippolytus opposed readmitting those Christians who had committed heresy or who had apostatized under persecution back into the Church.

Callistus was a slave in the imperial Roman household. Put in charge of the bank by his master, he lost the money deposited, fled and was caught. After serving time for a while, he was released to make some attempt to recover the money. Apparently he carried his zeal too far, being arrested for brawling in a Jewish synagogue. This time he was condemned to work in the mines of Sardinia. He was released through the influence of the emperor’s mistress and lived at Anzio (site of a famous World War II beachhead).

After winning his freedom, Callistus was made superintendent of the public Christian burial ground in Rome (still called the cemetery of St. Callistus), probably the first land owned by the Church. The pope ordained him a deacon and made him his friend and advisor.

Callistus was elected pope by a majority vote of the clergy and laity of Rome, and thereafter was bitterly attacked by the losing candidate, Hippolytus.  Hippolytus was very upset with the popes of his day that they were so lenient on returning heretics and apostates, who had denied the faith, said anything and done anything to save their own skin during the Roman persecutions up to that time.  Hippolytus attacked Callistus on two fronts—doctrine and discipline.

Hippolytus seems to have exaggerated the distinction between Father and Son (almost making two gods) possibly because theological language had not yet been refined. He also accused Callistus of being too lenient, for reasons we may find surprising: (1) Callistus admitted to Holy Communion those who had already done public penance for murder, adultery, fornication; (2) he held marriages between free women and slaves to be valid—contrary to Roman law; (3) he authorized the ordination of men who had been married two or three times; (4) he held that mortal sin was not a sufficient reason to depose a bishop; (5) he held to a policy of leniency toward those who had temporarily denied their faith during persecution.  Hippolytus had his followers elect him anti-pope, and began to appoint his own bishops, trying to establish a counter, parallel church.

Ultimately, Callistus was martyred during a local disturbance in Trastevere, Rome, and is the first pope (except for Peter) to be commemorated as a martyr in the earliest martyrology of the Church.

Ironically, Hippolytus was arrested during the following Roman persecution for being a Christian, albeit a schismatic one, and sentenced to hard labor in the mines of Sardinia.  Those men so sentenced, and only men were sentenced to such a cruel fate, had their left Achilles tendon cauterized so they could not escape, had their right eye plucked out, and were castrated.  Not only imprisoned, but also mutilated, the many Christian men sentenced to this cruel fate continued to share their faith with their fellow prisoners.

Also condemned to this cruel fate was the current Pope at the time, Pope St. Pontian.  Pontian and Hippolytus met in their mutual misery.  Hippolytus recanted and repented of his former schism.  St Hippolytus, the only anti-pope ever canonized by the Church, died a martyr for the faith alongside his friend and confessor, Pope St Pontian.

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-“The Torture of St. Hippolyte”, by Dieric Bouts the Elder, after 1468, oil on wood, 90 x 89.2 cm, St Salvator Cathedral, Bruges, Belgium

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-crypt of Pope St Callistus I

“Christ, like a skillful physician, understands the weakness of men…He is easily found by those who live by faith.” -St. Hippolytus 

“The world is a sea, in which the Church is set, like a ship tossed in the deep, but not destroyed. For she has with her the skilled Pilot, Christ.” -St Hippolytus of Rome

Prayer to St Callistus

O slave become Shepherd of the Universal Church,
firmly you defended her teaching
and recognized that all sins may be forgiven by the Lord, through her.

Martyr for the faith, pray we too remain firm
through all the difficult trials and temptations of this life.

O that by such incorrupt faith and unshaken courage,
may we be raised from the dust,
to rejoice with you before the Lord.  Amen.

Easter Prayer of St. Hippolytus

Christ is Risen: The world below lies desolate
Christ is Risen: The spirits of evil are fallen
Christ is Risen: The angels of God are rejoicing
Christ is Risen: The tombs of the dead are empty
Christ is Risen – indeed from the dead,
the first of the sleepers,
Glory and power are His forever and ever. Amen.

Love,
Matthew

October, Saints

Oct 24 – St Anthony Mary Claret, CMF, (1807-1870), Archbishop, Missionary, Founder of the Claretians

Antonio_Claret

I love the zeal of St Anthony Mary Claret.  The “spiritual father of Cuba” was a missionary, religious founder, social reformer, queen’s chaplain, writer and publisher, archbishop and refugee. He was a Spaniard whose work took him to the Canary Islands, Cuba, Madrid, Paris and to the First Vatican Council.

In his spare time as weaver and designer in the textile mills of Barcelona, he learned Latin and printing: the future priest and publisher was preparing. Ordained at 28, he was prevented by ill health from entering religious life as a Carthusian or as a Jesuit, but went on to become one of Spain’s most popular preachers.

He spent 10 years giving popular missions and retreats, always placing great emphasis on the Eucharist and devotion to the Immaculate Heart of Mary. His rosary, it was said, was never out of his hand. At 42, beginning with five young priests, he founded a religious institute of missionaries, known today as the Claretians.

He was appointed to head the much-neglected archdiocese of Santiago in Cuba. He began its reform by almost ceaseless preaching and hearing of confessions, and suffered bitter opposition mainly for stamping out concubinage and giving instruction to black slaves. A hired assassin (whose release from prison Anthony had obtained) slashed open his face and wrist. Anthony succeeded in getting the would-be assassin’s death sentence commuted to a prison term. His solution for the misery of Cubans was family-owned farms producing a variety of foods for the family’s own needs and for the market. This invited the enmity of the vested interests who wanted everyone to work on a single cash crop—sugar. Besides all his religious writings are two books he wrote in Cuba: Reflections on Agriculture and Country Delights.

He was called back to Spain for a job he did not relish—being chaplain for the queen. He went on three conditions: He would reside away from the palace, he would come only to hear the queen’s confession and instruct the children and he would be exempt from court functions. In the revolution of 1868, he fled with the queen’s party to Paris, where he preached to the Spanish colony.

All his life Anthony was interested in the Catholic press. He founded the Religious Publishing House, a major Catholic publishing venture in Spain, and wrote or published 200 books and pamphlets.

At Vatican I, where he was a staunch defender of the doctrine of infallibility, he won the admiration of his fellow bishops. Cardinal Gibbons of Baltimore remarked of him, “There goes a true saint.” He died in exile near the border of Spain at the age of 63.

Jesus foretold that those who are truly his representatives would suffer the same persecution as he did. Besides 14 attempts on his life, Anthony had to undergo such a barrage of the ugliest slander that the very name Claret became a byword for humiliation and misfortune. The powers of evil do not easily give up their prey. No one needs to go looking for persecution. All we need to do is be sure we suffer because of our genuine faith in Christ, not for our own whims and imprudence.

Queen Isabella II once said to Anthony, “No one tells me things as clearly and frankly as you do.” Later she told her chaplain, “Everybody is always asking me for favors, but you never do. Isn’t there something you would like for yourself?” He replied, “Yes, that you let me resign.” The queen made no more offers.

“For a Son of the Immaculate Heart of Mary is a man on fire with love, who spreads its flames wherever he goes. He desires mightily and strives by all means possible to set the whole world on fire with God’s love. Nothing daunts him; he delights in privations, welcomes work, embraces sacrifices, smiles at slander, and rejoices in suffering. His only concern is how he can best follow Jesus Christ and imitate Him in working, suffering, and striving constantly and single-mindedly for the greater glory of God and the salvation of souls.”
–St. Anthony Mary Claret

“Humility, obedience, meekness, and love are the virtues that shine through the Cross and the Blessed Sacrament of the Altar. O my Jesus, help me imitate you!”
–St. Anthony Mary Claret

“Our Lord has created persons for all states in life, and in all of them we see people who achieved sanctity by fulfilling their obligations well.”
–St. Anthony Mary Claret

“To labor and to suffer for the One we love is the greatest proof of our love.”
-St. Anthony Mary Claret

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“Driven by the fire of the Holy Spirit, the holy apostles traveled throughout the earth. Inflamed with the same fire, apostolic missionaries have reached, are now reaching, and will continue to reach the ends of the earth, from one pole to the other, in order to proclaim the word of God. They are deservedly able to apply to themselves those words of the apostle Paul: “Caritas Christi Urget Nos! – The love of Christ drives us on!” (2 Cor. 5:14)

The love of Christ arouses us, urges us to run, and to fly, lifted on the wings of holy zeal. The zealous man desires and achieve all great things and he labors strenuously so that God may always be better known, loved and served in this world and in the life to come, for this holy love is without end.

Because he is concerned also for his neighbor, the man of zeal works to fulfill his desire that all men be content on this earth and happy and blessed in their heavenly homeland, that all may be saved, and that no one may perish for ever, or offend God, or remain even for a moment in sin. Such are the concerns we observe in the holy apostles and in all who are driven by the apostolic spirit.

For myself, I say this to you: The man who burns with the fire of divine love is a son of the Immaculate Heart of Mary, and wherever he goes, he enkindles that flame; he deserves and works with all this strength to inflame all men with the fire of God’s love. Nothing deters him: he rejoices in poverty; he labors strenuously; he welcomes hardships; he laughs off false accusations; he rejoices in anguish. He thinks only of how he might follow Jesus Christ and imitate him by his prayers, his labors, his sufferings, and by caring always and only for the glory of God and the salvation of souls.”
-from L’egoismo vinto (Rome: 1869, p. 60) by St Anthony Mary Claret.  It is used in the Roman Office of Readings for the feast (optional liturgical memorial) of St. Anthony Mary Claret.

Prayer to St Anthony Marie Claret

Saint Anthony Mary Claret, during your life on earth you often comforted the afflicted and showed such tender love and compassion for the sick and sinful. Intercede for me now that you rejoice in the reward of your virtues in heavenly glory. Look with pity on me and grant my prayer, if such be the will of God. Make my troubles your own. Speak a word for me to the Immaculate Heart of Mary to obtain by her powerful intercession the grace I yearn for so ardently, and a blessing to strengthen me during life, assist me at the hour of death, and lead me to a happy eternity. Amen.

“Christian perfection consists in three things: praying heroically, working heroically, and suffering heroically.”
-St. Anthony Mary Claret

“Humility, obedience, meekness, and love are the virtues that shine through the Cross and the Blessed Sacrament of the Altar. O my Jesus, help me imitate you!”
—St. Anthony Mary Claret

“When people love and recite the Rosary they find it makes them better.”
—St. Anthony Mary Claret

Love,
Matthew