Apr 13 – St Margaret of Castello, (TOSD)OP, (1287-1320) – Patroness of the Beauty, Dignity, & Sanctity of Human Life

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“Though father and mother forsake me, the LORD will receive me.” -Ps 27:10

In our society, where medical testing can be done to assure that only children without defects are born, those who are born with handicaps are often regarded as “tragic” oversights. In this light, the “unwanted” of the world have a patron saint in a medieval woman who was born a crippled, blind and hunchbacked dwarf.

St Margaret of Castello, a Third Order Dominican, like me, was born in the fourteenth century in Metola, Italy to noble parents who wanted a son. When the news was brought to the new mother that her newborn daughter was a blind, hunchbacked dwarf, both parents were horrified. Little Margaret was kept in a secluded section of the family castle in the hopes that her existence would be kept secret. However, when she was about six years old, she accidentally made her presence known to a guest. Determined to keep her out of the public eye, her father had a room without a door built onto the side of the parish church and walled Margaret inside this room. Here she lived until she was sixteen, never being allowed to come out. Her food and other necessities were passed in to her through a window. Another window into the church allowed her to hear Mass and receive Holy Communion. The parish priest became a good friend, and took upon himself the duty to educate her. He was amazed at her docility and the depth of her spiritual wisdom.


-where Margaret was held prisoner from age 6, please click on the image for greater detail.


-please click on the image for greater detail

When Margaret was sixteen years old, her parents heard of a shrine in Citta di Castello, Italy, where many sick people were cured. They made a pilgrimage to the shrine so that she could pray for healing. However, Margaret, open to the will of God, was not healed that day, or the next, so her parents callously abandoned her in the streets of the town and left for home, never to see her again. At the mercy of the passersby, Margaret had to beg her food.

Margaret was passed from family to family until she was adopted by a kindly peasant woman named Grigia, who had a large family of her own. Margaret’s natural sweetness and goodness soon made themselves felt, and she more than repaid the family for their kindness to her. She was an influence for good in any group of children. She stopped their quarrels, heard their catechism, told them stories, taught them Psalms and prayers. Busy neighbors were soon borrowing her to soothe a sick child or to establish peace in the house.


-St Margaret of Castello statue, Saint Patrick Catholic Church, Columbus, OH, where there is a shrine to her. Please click on the image for greater detail.

Her reputation for holiness was so great that a community of sisters in the town asked for her to become one of them. Margaret went happily to join them, but, unfortunately, there was little fervor in the house. The little girl who was so prayerful and penitential was a reproach to their lax lives, so Margaret returned to Grigia, who gladly welcomed her home.

Later, Margaret was received as a Dominican Tertiary and clothed with the religious habit. Grigia’s home became the rendezvous site of troubled souls seeking Margaret’s prayers. She said the Office of the Blessed Virgin and the entire Psalter by heart, and her prayers had the effect of restoring peace of mind to the troubled.

Denied earthly sight, Margaret was favored with heavenly visions. “Oh, if you only knew what I have in my heart!” she often said. The mysteries of the rosary, particularly the joyful mysteries, were so vivid to her that her whole person would light up when she described the scene. She was often in ecstasy, and, despite great joys and favors in prayer, she was often called upon to suffer desolation and interior trials of frightening sorts. The devil tormented her severely at times, but she triumphed over these sufferings.

, -please click on the image for greater detail.

A number of miracles were performed by St Margaret. On one occasion, while she was praying in an upper room, Grigia’s house caught fire, and she called to Margaret to come down. The blessed, however, called to her to throw her cloak on the flames. This she did, and the blaze died out. At another time, she cured a sister who was losing her eyesight.

Beloved by her adopted family and by her neighbors and friends, Margaret died at the early age of 33. From the time of her death, her tomb in the Dominican church was a place of pilgrimage. Her body, even to this day, is incorrupt. More than 200 miracles have been credited to her intercession after her death. She was beatified in 1609. Thus the daughter that nobody wanted is one of the glories of the Church.

After her death, the fathers received permission to have her heart opened. In it were three pearls, having holy figures carved upon them. They recalled the saying so often on the lips of Margaret: “If you only knew what I have in my heart!”


-relic of Bl Margaret of Castello, Saint Patrick Catholic Church, Columbus, OH, where there is a shrine to her. Please click on the image for greater detail.

W. R. Bonniwell writes, “Her cheerfulness, based on her trust in God’s love and goodness, was extraordinary. She became a Dominican tertiary and devoted herself to tending the sick and the dying” as well as prisoners in the city jail.

How does Margaret’s story apply to our times? Her parents wanted a boy, and if not a boy, at least a perfect girl. In the eyes of the world, she was useless, and what right do useless people have to live? St Margaret helped innumerable others by her life and her good deeds, finding holiness by uniting her sufferings to Christ’s. And now, some 670 years after her death, she teaches us valuable lessons by her very being.

St Margaret lived a life of hope and faith, practicing heroic charity, though little was shown her in return. She came from a home where she was deprived, not because her parents had no wealth, but because they valued their material wealth and status more than their spiritual treasures.

-please click on the image for greater detail.

Deprived of all human companionship, Margaret learned to embrace her Lord in solitude. Instead of becoming bitter, she forgave her parents for their ill treatment of her and treated others as well as she could. Her cheerfulness stemmed from her conviction that God loves each person infinitely, for He has made each person in His own image and likeness. This same cheerfulness won the hearts of the poor of Castello, and they took her into their homes for as long as their purses could afford. She passed from house to house in this way, “a homeless beggar being practically adopted by the poor of a city” (Bonniwell, 1955).

St Margaret died on April 13, 1320 at the age of 33. More than 200 miracles have been credited to her intercession since her death. She was beatified in 19 October 1609.  She was canonized 24 April 2021. Thus, the daughter that nobody wanted is now one of the glories of the Church.  Her body remains incorrupt.

First Vespers:
Ant. This is a wise Virgin whom the Lord found watching, who took her lamp and oil, and when the Lord came she entered with Him into the marriage feast. (P.T. Alleluia.)
V. Pray for us St Margaret. (P.T. Alleluia.)
R. That we may be made worthy of the promises of Christ. (P.T. Alleluia.)

Lauds:
Ant. Come, O my chosen one, and I will place my throne in thee, for the King hath exceedingly desired thy beauty. (P.T. Alleluia.)
V. Virgins shall be led to the King after her. (P.T. Alleluia.)
R. Her companions shall be presented to Thee. (P.T. Alleluia.)

Second Vespers:
Ant. She has girded her loins with courage and hath strengthened her arm; therefore shall her lamp not be put out forever. (P.T. Alleluia.)
V. Pray for us Blessed Margaret. (P.T. Alleluia.)
R. That we may be made worthy of the promises of Christ. (P.T. Alleluia.)

Prayer:
Let us Pray: O God, Who wast pleased that St Margaret, Virgin, should be born blind, that, the eye of her heart being inwardly enlightened, she might continually contemplate Thee alone, be Thou the light of our eyes, that we may have no part in the darkness of this world, but be enabled to arrive at the land of eternal brightness Through Christ our Lord. Amen.

Prayer to Margaret of Castello

Compassionate God, You gave Your divine light to St Margaret who was blind from birth, that with the eye of her heart she might contemplate You alone. Be the light of our eyes that we may turn from what is evil and reach the home of never-ending light. We ask this through our Lord Jesus Christ, Your Son, Who lives and reigns with You and the Holy Ghost, one God, for ever and ever. Amen.
– General Calendar of the Order of Preachers

Novena to the St Margaret of Castello

First Day:
O St Margaret of Castello, in embracing your life just as it was, you gave us an example of resignation To the will of God. In so accepting God’s will, you knew that you would grow in virtue, glorify God, save your own soul, and help the souls of your neighbors. Obtain for me the grace to recognize the will of God in all that may happen to me in my life and so resign myself to it. Obtain for me also the special favor, which I now ask, through your intercession with God.

Let us pray…
O God by whose will the blessed virgin, Margaret, was blind from birth, that the eyes of her mind being inwardly enlightened she might think without ceasing on You alone; be the light of our eyes, that we may be able to flee the shadows in this world, and reach the home of never-ending light. We ask this through Christ our Lord. Amen.

Jesus, Mary, Joseph, glorify your servant St Margaret, by granting the favor we so ardently desire. This we ask in humble submission To God’s Will, For His honor and glory and the salvation of souls.

Our Father…
Hail Mary…
Glory Be…

Second Day:
O St Margaret of Castello, in reflecting so deeply upon the sufferings and death of our Crucified Lord, you learned courage and gained the grace to bear your own afflictions. Obtain for me the grace and courage that I so urgently need so as to be able to bear my infirmities and endure my afflictions in union with our suffering Savior. Obtain for me also the special favor which I now ask through your intercession with God.

Let us pray…
O God by whose will the blessed virgin, Margaret, was blind from birth, that the eyes of her mind being inwardly enlightened she might think without ceasing on You alone; be the light of our eyes, that we may be able to flee the shadows in this world,
and reach the home of never-ending light. We ask this through Christ our Lord. Amen.

Jesus, Mary, Joseph, glorify your servant St Margaret, by granting the favor we so ardently desire. this we ask in humble submission to God’s will, for His honor and glory and the salvation of souls.

Our Father…
Hail Mary…
Glory Be…

Third Day:
O St Margaret of Castello, your love for Jesus in the Blessed Sacrament was intense and enduring. It was here in intimacy with the Divine Presence that you found spiritual strength to accept suffering, to be cheerful, patient, and kindly towards others. Obtain for me the grace that I may draw from this same source, as from an exhaustible font, the strength whereby I may be kind and understanding of everyone despite whatever pain or discomfort may come my way. Obtain this for us through your intercession with God.

Let us pray…
O God by whose will the blessed virgin, Margaret, was blind from birth, that the eyes of her mind being inwardly enlightened she might think without ceasing on You alone; be the light of our eyes, that we may be able to flee the shadows in this world,
and reach the home of never-ending light. We ask this through Christ our Lord. Amen.

Jesus, Mary, Joseph, glorify your servant St Margaret, by granting the favor we so ardently desire. this we ask in humble submission to God’s will, for His honor and glory and the salvation of souls.

Our Father…
Hail Mary…
Glory Be…

Fourth Day:
O St Margaret of Castello, you unceasingly turned to God in prayer with confidence and trust in His fatherly love. It was only through continual prayer that you were enabled to accept your misfortunes, to be serene, patient, and at peace. Obtain for me the grace to persevere in my prayer, confident that God will give me the help to carry whatever cross comes into my life. Obtain for me also the special favor which I now ask through your intercession with God.

Let us pray…
O God by whose will the blessed virgin, Margaret, was blind from birth, that the eyes of her mind being inwardly enlightened she might think without ceasing on You alone; be the light of our eyes, that we may be able to flee the shadows in this world, and reach the home of never-ending light. We ask this through Christ our Lord. Amen.

Jesus, Mary, Joseph, glorify your servant St Margaret, by granting the favor we so ardently desire. this we ask in humble submission to God’s will, for His honor and glory and the salvation of souls.

Our Father…
Hail Mary…
Glory Be…

Fifth Day:
O St Margaret of Castello, in imitation of the Child Jesus, who was subject to Mary and Joseph, you obeyed your father and mother, overlooking their unnatural harshness. Obtain for me that same attitude of obedience toward all those who have legitimate authority over me, most especially toward the Holy Roman Catholic Church. Obtain for me also the special favor which I now ask through your intercession with God.

Let us pray…
O God by whose will the blessed virgin, Margaret, was blind from birth, that the eyes of her mind being inwardly enlightened she might think without ceasing on You alone; be the light of our eyes, that we may be able to flee the shadows in this world, and reach the home of never-ending light. We ask this through Christ our Lord. Amen.

Jesus, Mary, Joseph, glorify your servant St Margaret, by granting the favor we so ardently desire. this we ask in humble submission to God’s will, for His honor and glory and the salvation of souls.

Our Father…
Hail Mary…
Glory Be…

Sixth Day:
O St Margaret of Castello, your miseries taught you better than any teacher the weakness and frailty of human nature. Obtain for me the grace to recognize my human limitations and to acknowledge my utter dependence upon God. Acquire for me that abandonment which leaves me completely at the mercy of God. Obtain for me also the special favor which I now ask through your intercession with God.

Let us pray…
O God by whose will the blessed virgin, Margaret, was blind from birth, that the eyes of her mind being inwardly enlightened she might think without ceasing on You alone; be the light of our eyes, that we may be able to flee the shadows in this world, and reach the home of never-ending light. We ask this through Christ our Lord. Amen.

Jesus, Mary, Joseph, glorify your servant St Margaret, by granting the favor we so ardently desire. this we ask in humble submission to God’s will, for His honor and glory and the salvation of souls.

Our Father…
Hail Mary…
Glory Be…

Seventh Day:
O St Margaret of Castello, you could have so easily become discouraged and bitter; but, instead, you fixed your eyes on the suffering Christ and there you learned from Him the redemptive value of suffering . How to offer your pains and aches, in reparation for sin and for the salvation of souls. Obtain for me the grace to learn how to endure my sufferings with patience. Obtain for me also the special favor which I now ask through your intercession with God.

Let us pray…
O God by whose will the blessed virgin, Margaret, was blind from birth, that the eyes of her mind being inwardly enlightened she might think without ceasing on You alone; be the light of our eyes, that we may be able to flee the shadows in this world, and reach the home of never-ending light. We ask this through Christ our Lord. Amen.

Jesus, Mary, Joseph, glorify your servant St Margaret, by granting the favor we so ardently desire. this we ask in humble submission to God’s will, for His honor and glory and the salvation of souls.

Our Father…
Hail Mary…
Glory Be…

Eighth Day:
O St Margaret of Castello, how it must have hurt when your parents abandoned you! Yet you learned from this that all earthly love and affection, even for those who are closest, must be sanctified. And so, despite everything, you continued to love your parents – but now you loved them in God. Obtain for me the grace that I might see all my human loves and affections in their proper perspective… in God and for God. Obtain for me also the special favor which I now ask through your intercession with God.

Let us pray…
O God by whose will the blessed virgin, Margaret, was blind from birth, that the eyes of her mind being inwardly enlightened she might think without ceasing on You alone; be the light of our eyes, that we may be able to flee the shadows in this world, and reach the home of never-ending light. We ask this through Christ our Lord. Amen.

Jesus, Mary, Joseph, glorify your servant St Margaret, by granting the favor we so ardently desire. this we ask in humble submission to God’s will, for His honor and glory and the salvation of souls.

Our Father…
Hail Mary…
Glory Be…

Ninth Day:
O St Margaret of Castello, through your suffering and misfortune, you became sensitive to the sufferings of others. Your heart reached out to everyone in trouble – the sick, the hungry, the dying prisoners. Obtain for me the grace to recognize Jesus in everyone with whom I come into contact, especially in the poor, the wretched, the unwanted! Obtain for me also the special favor which I now ask through your intercession with God.

Let us pray…
O God by whose will the blessed virgin, Margaret, was blind from birth, that the eyes of her mind being inwardly enlightened she might think without ceasing on You alone; be the light of our eyes, that we may be able to flee the shadows in this world, and reach the home of never-ending light. We ask this through Christ our Lord. Amen.

Jesus, Mary, Joseph, glorify your servant St Margaret, by granting the favor we so ardently desire. this we ask in humble submission to God’s will, for His honor and glory and the salvation of souls.

Our Father…
Hail Mary…
Glory Be…

Prayer
O my God, I thank you for having given St Margaret of Castello to the world as an example of the degree of holiness that can be attained by anyone who truly loves you, regardless of physical abnormalities. In today’s perverted culture, Margaret would have, most likely, never been born; death through abortion being preferable to life, especially life in an ugly distorted twisted body. But Your ways are not the world’s ways… And so it was Your Will that Margaret would be born into the world with just such a malformed body. It is Your way that uses our weakness to give testimony to Your power. Margaret was born blind, so as to see You more clearly; a cripple, so as to lean on You completely; dwarfed in physical posture, so as to become a giant in the spiritual order; hunch-backed, so as to more perfectly resemble the twisted, crucified body of Your Son. Margaret’s whole life was an enactment of the words expressed by Paul: “So I shall be very happy to make my weaknesses my special boast so that the power of Christ may stay over me and that is why I am content with my weaknesses, and with insults, hardships, persecutions and the agonies I go through for Christ’s sake. For it is when I am weak that I am strong.” (2 Cor 12:10). I beseech you, O God, to grant through the intercession Of Blessed Margaret of Castello, that all the handicapped … and who among us is not?… all rejected, all unwanted of the world may make their weaknesses their own special boast so that your power may stay over them now and forever. Amen.

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-Dominican Sisters look at the to-scale statue of Blessed Margaret of Castello

Castello Nursing Simulation Learning Center at Saint Thomas West Hospital, the state-of-the-art nursing simulation laboratory, named after St Margaret of Castello, O.P. (1287–1320). The Castello Center consists of 24 simulated patient care settings, including critical care, neonatal care, residential care facilities, hospice, and home health.

UPDATE 9/19/2021:

On April 24 of this year, Pope Francis canonized a third-order Dominican, St. Margaret of Castello (1287–1320), by what is called equipollent canonization. This means that instead of waiting for a second miracle and then canonizing St. Margaret by a solemn declaration during a canonization mass, Pope Francis waived the requirement for a second miracle and canonized her by virtue of signing the decree. Since there was no canonization mass, a solemn mass will be celebrated today at the Church of St. Dominic in Città di Castello, Italy, where her body is buried. In honor of this occasion, one of our brothers has composed a Litany of St. Margaret of Castello. We publish it here with the hope that it will promote devotion to St. Margaret and will be an aid for the prayer of those who seek her powerful intercession.

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V. Lord, have mercy. R. Lord, have mercy.

V. Christ, have mercy. R. Christ, have mercy.

V. Lord, have mercy. R. Lord, have mercy.

V. Christ, hear us. R. Christ, hear us.

V. Christ, graciously hear us. R.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,

Holy Mary, pray for us.

Holy Mother of God,

Queen of the Most Holy Rosary,

St. Margaret of Castello, pray for us.

St. Margaret of Metola,

St. Margaret, spouse of the Lord Jesus,

St. Margaret, daughter of the Blessed Virgin Mary,

St. Margaret, devotee of St. Joseph,

St. Margaret, image of Holy Father Dominic,

St. Margaret, lustrous pearl of the Most High,*

St. Margaret, virginal lily of the Mantellate,**

St. Margaret, chosen vessel of Lady Poverty,

St. Margaret, ardent apostle of charity,

St. Margaret, pattern of Eucharistic piety,

St. Margaret, mirror of prayer and penance,

St. Margaret, model of mercy and compassion,

St. Margaret, patroness of the blind and the disabled,

St. Margaret, servant of the sick and the outcast,***

St. Margaret, comfort to the afflicted,

St. Margaret, relief to the abandoned,

St. Margaret, strength of the burdened,

St. Margaret, hope of the unwanted,

St. Margaret, shelter for the homeless,

St. Margaret, advocate for the aborted,

St. Margaret, blind but illumined by Christ,

St. Margaret, lame but animated by Christ,

St. Margaret, deformed but conformed to Christ,

St. Margaret, dwarfed but restored in Christ,

St. Margaret, wondrous heart of pearls,****

St. Margaret, incorruptible sign of salvation,

St. Margaret, glorious intercessor before the throne of God,

Lamb of God, you take away the sins of the world. Spare us, O Lord.

Lamb of God, you take away the sins of the world. Graciously hear us, O Lord.

Lamb of God, you take away the sins of the world. Have mercy on us.

Pray for us, St. Margaret of Castello, that we may be made worthy of the promises of Christ.

Let us pray.

O God, who made the virgin Saint Margaret of Castello strong by the power of Christ, grant, we pray, that, through her intercession, we may so boast in our weaknesses as to merit the grace of life eternal. Through our Lord Jesus Christ, your Son, who lives and reigns with you in the unity of the Holy Spirit, God, for ever and ever. Amen.

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Explanation of certain titles attributed to St. Margaret of Castello:

*The title “lustrous pearl of the Most High” is derived from Fr. Andrew Hofer’s beautiful hymn in honor of St. Margaret, O Lustrous Pearl in Heaven’s Light. (For those unaware, the name “Margaret” means “pearl.”) It also invokes the language of Luke 1:32, where the archangel Gabriel says of the child to be born of Mary, “He will be great and will be called Son of the Most High.”

**The title “virginal lily of the Mantellate” emphasizes the distinct privilege of St. Margaret as a virgin among the “Mantellate” (the name used for the third-order community she joined), which, at the time, consisted almost entirely of widows.

***The title “servant of the sick and the outcast” is taken from Sr. Mary Elizabeth O’Brien’s excellent book of the same name, Blessed Margaret of Castello: Servant of the Sick and the Outcast.

****The title “wondrous heart of pearls” alludes to the well-known testimony of others, who, after her death, found three pearls embedded within the heart of St. Margaret.

Love,
Matthew

Apr 14 – Bl Peter Gonzalez, OP, (1190-1246) – St Elmo’s Fire!!!

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-statue of “Saint” Telmo/Elmo, Frómista, province of Palencia, Spain.

Bl Peter, is sometimes referred to as Pedro González Telmo, Saint Telmo, or Saint Elmo. González was educated by his uncle, the Bishop of Astorga, who gave him a canonry when he was very young. On one occasion, he was riding triumphantly into the city, his horse stumbled, dumping him into the mud to the amusement of onlookers (this happens to A LOT of saints?). Humbled the canon reevaluated his vocation and later resigned his position to enter the Dominican Order. González became a renowned preacher; crowds gathered to hear him and numberless conversions were the result of his efforts.

He spent much as his time as a court preacher. After King Saint Ferdinand III of Castile and Leon captured Córdoba, Peter was successful in restraining the soldiers from pillaging the city.

Fearing that the honors and easy life offered by the king’s court would lead him to return to his previous ways, he left the court and evangelized to shepherds and sailors. Peter devoted the remainder of his life to preaching in northwest Spain, and developed a special mission to unlettered Spanish and Portuguese seamen. He died on April 15, 1246, at Tui and is buried in the local cathedral.

Although his cultus was confirmed in 1741 by Pope Benedict XIV, and despite his common epithet of “saint,” Peter was never formally canonized. Peter González was beatified in 1254 by Pope Innocent IV.

The diminutive “Elmo” (or “Telmo”) belongs properly to the martyr-bishop Saint Erasmus (died c. 303), one of the Fourteen Holy Helpers, of whose name “Elmo” is a contraction. However, as Erasmus is the patron saint of sailors generally, and Peter González of Spanish and Portuguese sailors specifically, they have both been popularly invoked as “Saint Elmo.”

St. Elmo’s fire is a pale electrical discharge sometimes seen on stormy nights on the tips of spires, about the decks and rigging of ships, in the shape of a ball or brush, singly or in pairs, particularly at the mastheads and yardarms. It also appears on aircraft in flight especially on the nose of the plane where it can be seen dramatically by the pilots. The mariners believed them to be the souls of the departed, whence they are also called corposant (corpo santo). The ancients called them Helena fire when seen singly, and Castor and Pollux when in pairs.

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Peter_gonzalez

norbert_keliher
Br Norbert Keliher, OP, is a graduate of Harvard University, where he studied Latin and Greek. Before entering the order, he spent a year teaching in New York City and a year studying theology at Notre Dame.

“Imagine that you’re on a seventeenth-century Spanish merchant ship, sailing back with wares from the East Indies. A storm overtakes you, with howling wind and monstrous waves. Who would you call on for help? None other than St. Elmo, of course. In 1662, some sailors reported that the saint himself appeared to them and the sea calmed down.

We all need help on the seas of life, and it is good to know that we have a ready intercessor in St. Elmo (or Telmo)—not the fuzzy red animal thing, but a 13th-century Dominican Blessed. To Dominicans he is known as Bl. Peter Gonzalez, and his feast is celebrated today, April 14th.

Each saint lives out some part of the mystery of Christ, whose full measure is too great for any one person to embody. In Bl. Peter’s case, he has a share in our Lord’s power over the wind and waves. Jesus demonstrated His own power over nature on the Sea of Galilee, and Bl. Peter’s intercession makes it available to sailors of the past and present.

Bl. Peter Gonzalez was one of the Dominicans from St. Dominic’s own time, entering the Order in 1219. He was from Spain and spent most of his active preaching life in his home country. He had a wide-ranging ministry which included serving in the royal court of Ferdinand III, helping to improve the morals of the king’s army, preaching to Muslims, and working among the poor. But Bl. Peter is best known for the last part of his ministry, in which he preached to sailors in Spain and Portugal. His concern for their souls was the source of the sailors’ devotion to him, because he was tireless in his efforts to reach them, whether they were in taverns or on the docks. After his death, the sailors remembered both his love for them and a weather-related miracle that he had performed.

On this occasion, Bl. Peter was preaching outside the city of Bayonne to a large crowd when a storm rolled in. The people were afraid that rain would soon follow the thunder and lightning, and got ready to leave. But Bl. Peter, like any good preacher, did not want to lose his audience. He reassured them that God would protect them, and then prayed for help against the storm. At a distance around the crowd, rain flooded the countryside but did not touch those listening to Bl. Peter. Who could forget an experience like this? News of the miracle spread quickly, and sailors who knew it started to invoke Bl. Peter’s intercession at sea after he died.

Whether we invoke him under the name of St. Elmo or Bl. Peter Gonzalez (the former name was already popular among sailors, and they started using it for Bl. Peter), this holy man will come to our aid in the midst of our personal storms. Not many of us will encounter a storm on the high seas, but we all know what it is like to reach a crisis, when every person and event seems to be working against us. Our Lord wants us to trust not only in Him, but in the intercessors He has given for our benefit. Appealing to a saint when we are desperate increases our faith in God’s Providence, which wisely orders all things. We receive a glimpse of how He intends for us to receive help from just this saint at just this time. Afterward, our gratitude at being helped strengthens our devotion to that particular saint, as well as our awareness of how close the whole communion of saints is to us.

The next time a storm hits, try this short prayer: “Bl. Peter Gonzalez, pray for us!”

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Ah, to pine for one’s youth!! 🙁

In Shakespeare’s The Tempest (c. 1623), Act I, Scene II, St. Elmo’s fire acquires a more negative association, appearing as evidence of the tempest inflicted by Ariel according to the command of Prospero:

PROSPERO:

Hast thou, spirit,
Perform’d to point the tempest that I bade thee?

ARIEL:

To every article.
I boarded the king’s ship; now on the beak,
Now in the waist, the deck, in every cabin,
I flamed amazement: sometime I’ld divide,
And burn in many places; on the topmast,
The yards and bowsprit, would I flame distinctly,
Then meet and join.
— Act I, Scene II, The Tempest

The fires are also mentioned as “death fires” in Samuel Taylor Coleridge’s The Rime of the Ancient Mariner.

“About, about, in reel and rout, The death fires danced at night; The water, like a witch’s oils, Burnt green and blue and white.”

Almighty God, you bestowed the singular help of Blessed Peter on those in peril from the sea. By the help of his prayers may the light of your grace shine forth in all the storms of this life and enable us to find the harbor of everlasting salvation. We ask this through our Lord Jesus Christ, your Son, Who lives and reigns with You and the Holy Spirit, one God, for ever and ever. – General Calendar of the Order of Preachers

Love,
Matthew

Chastity vs fornication

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-former militant atheist, Rosalie Contrite, now a contrite Catholic

“Of course, I was told to wait for marriage and I considered it, at first. People in my life were telling me to wait. The reality remains that undetectably and over time, the culture, my friends and even, the adults that I knew, did not really expect me to wait. The movies I saw didn’t show waiting, and many of the people in my life as caregivers or relatives had or were co-habitating.

I had babysitters in my life who told me how I could get contraception, secretly. I had friends tell me about how they got free birth control from Planned Parenthood. The pills they gave me never warned me about the pain that they would cause. I knew that the prevailing wisdom was to wait, but that was it. No one ever told me why. Without the why, the what is useless.

Of course, today I know the why. I can tell you with 100% certainty, if I had known the why, I would have waited. No question. This is the pain that I live with, and the choice that lead me to great dysfunction in my life, for a time. I would have waited had I known. I wish people had believed in me. I wish I had known WHY waiting is wonderful.

As a young adult, after I had already given away what rightfully belonged to my husband, my mind was always pondering, “What can I do next to keep him interested? What level of depravity can I jump to so that I will seem alluring and captivating?”

I often wore next to nothing. I was so numb and dead inside from making myself vulnerable and being left by people who said they loved me. Immodest dress ensured constant attention. I didn’t care where it came from, so long as it came. The stress of constantly needing to be exciting because that’s what Cosmo says, was so demeaning and depressing long-term.

I had to become very masculine in my behavior because I had no excuse for not wanting to be together, when I was on contraception. Some freedom….

The culture told me that there was something fundamentally wrong with my natural, healthy body. I was broken, and I needed to be fixed with contraception. If I didn’t think so, I was at best naive, and at worst, reckless and irresponsible. What no one ever told me was what sex was supposed to be. No one ever told me it was the physical renewal of marital vows, which would only be a lie, if I were not married.

No one told me the emotional connection that would be formed as the result of a powerful chemical, oxytocin, released in the body during these encounters. This chemical has been shown to cause women to overlook the bad in their partners – even abusers. It’s the same hormone that is released when women nurse their newborn babies, to help them only see the wonderful in the baby during those first trying weeks. That is the kind of power you fight against when you misuse the greatest gift given to mankind. No one told me that. Yes, I should have waited for marriage. Why? No one told me. No one had answers.

These answers, I would blessedly find later in life.

There is so much comfort and safety knowing that you aren’t being compared to anyone else in your martial relationship. That is what you can have if you wait. Your spouse won’t have to imagine you embracing another in a way only meant for them, if you wait. Anyone worth being with, in this way, is someone who will wait with you.”

Love,
Matthew

Mar 30 – St John Climacus (aka of the Ladder, Scholasticus, Sinaites), (579-649 AD) – The Ladder of Divine Ascent

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-John Climacus is shown at the top of the The Ladder of Divine Ascent, with other monks following him, 12th century icon (Saint Catherine’s Monastery, Mount Sinai, Egypt). Please click on the image for greater detail.

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-by Fr. Stephen Freeman

“St. John Climacus is the author of the ancient work, The Ladder of Divine Ascent. It is a classic work describing “steps” within the life of the struggling ascetic. There is an icon associated with this work, picturing monastics climbing the rungs of a ladder to heaven, battling demons who are trying to pull them off. However, ladders are dangerous things to put in the hands of a modern Christian.

Modernity likes ladders. We like the idea of upward mobility, of continuing improvement, of moral progress. We speak of “career ladders” and the “ladder of success.” It is the myth of personal power. Modernity is a cultural phenomenon created by the theology of the Reformation and the philosophy of the Enlightenment. Freed from the constraints of inherited tradition (such as the Catholic Church) and the royal state (hurrah for democracy?), modernity is a story told to individuals that they can now become whatever they want. Freedom and personal industry are the twin rails supporting the rungs of progress. As a philosophy, this idea and its associated notions are the bedrock of free-market capitalism. As theology, it is the foundation for self-help Christianity and the positive, motivational preaching of contemporary religion. “Be all that you can be, and Jesus can help!”

Nurtured in this culture, contemporary believers are not immune to its allure, particularly if the images appear in the guise of desert monasticism and striving. More than once I have heard the sad confession, “I don’t feel like I’m a very good Christian.” Implied in this statement is that some Christians should, somehow, be better than other Christians. Some foolish people even call us the “marines” of the spiritual life.

Of course, all of this, particularly when applied to writings such as St. John’s Ladder, is pure distortion and delusion. Its most subtle and seductive version is that of moral progress. I wrote a series of articles last year denouncing the concept of moral progress, identifying it as largely a modern notion and not consistent with the mind of the fathers. Here, I reaffirm that without equivocation.

We simply are not saved by getting better. It is a false image and a false goal. Of course, critics will charge that I’m being defeatist and suggesting a path devoid of moral effort. I am doing nothing of the sort. Everyone should, at all times, struggle against sin. But measuring, even watching for improvement can be not only self-defeating but sinful in itself. The Ladder points to a very different path:

“You cannot escape shame except by shame,” St. John says (4.62).

We do not gradually improve and thereby leave our shame behind us. The way down is the way up. The ladder of divine ascent is actually a ladder of divine descent. The path to union with God is only found in making the descent with Him. “Lo, if I descend into hell, Thou art there” (Ps 139:8). St. Gregory the Theologian says, “If He descends into hell, go with Him” (Oration 45).

The path of modernity carries no humility. It breeds pride, and frequently contempt. Failure is its nemesis. We blame ourselves for laziness and sloth, certain that a little more effort will make the difference. Like a child given a bad grade, we plead that we’ll try harder. Confession is seen as the Second Chance, the opportunity to pull up our grades. “Loser!” is the taunt of the modern world (a word spawned in the pit of hell).

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But St. John points us towards our shame. He does not describe a path of moral improvement. His path follows the Cross, which is the descent into Hades. My failure, not sought for its own sake (we do not sin in order to gain grace), is always and immediately the gate of Hades and the gate of Paradise. When I acknowledge my failure and refuse to hide from its shame, we can call out for Christ to comfort us. “I did not turn my face from the shame and the spitting” (Is. 50:6). He will meet us in our shame, and takes it upon Himself. My failure becomes the failure of God (2 Cor. 5:21). It does not separate me from Christ, but, ironically, unites me to Him in the paradox that is at the very heart of our salvation. God became what we are, that we might become what He is. God does not meet us in the middle. He meets us at the bottom and asks us to meet Him there as well.

It is within that place that true humility is born. Judgment ceases. If I accept my shame in union with Christ, how can I judge another? Indeed, it is largely my efforts to avoid my shame that makes me judge my brother. We can only avoid judging if we “see our own transgressions” (as we are taught in the Prayer of St. Ephrem).

Modernity loves excellence. The moral improvement pitches of the motivational preachers love the drive for excellence. Our bosses and the owners demand that we strive for excellence. God is not our boss, nor does He place us in His debt (“freely you have received”). The constant nagging voice demanding improvement and excellence is not the voice of God. It is often nothing more than the neurotic echo of modernity sounding in our brains. It drives us with the threat of shame. However, Christ has trampled down shame by shame and invites us to do the same thing. “You cannot escape shame except by shame.”

Become a Christian who follows Christ. We do not seek to please Him with our excellence. We seek to imitate Him by going where He has gone.”

St. John Climacus says that the ancient Fathers, even those who were most perfect, exercised themselves in many kinds of mortification and contempt. For they said that if they should give up training themselves because men thought them already consummate in virtue, they would come, in time, to abandon and lose that modesty and patience which they possessed; just as a field, though rich and fertile, if it be no longer cultivated, becomes unsightly and ends in producing only thorns and thistles.

Love,
Matthew

The Heresy of Modernism

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-Pope St Pius X (1835-1914)

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-by Joseph Pearce

“As a word, “modernism” has several definitions, or, to put the matter the other way round, there are a number of things to which the label “modernism” has been appended. As such, and as usual, it is important to define our terms before we proceed any further with a discussion of this crucially important word, and crucially perilous thing.

A cursory search for the word on the worldwide web will reveal its definition, on Wikipedia, as “a philosophical movement that, along with cultural trends and changes, arose from wide-scale and far-reaching transformations in Western society in the late-nineteenth and early-twentieth centuries.” Further reading reveals that “modernism,” according to Wikipedia, is primarily a movement in the arts, flourishing in the early twentieth century, which sought to break with the forms and traditions of the past through innovations, such as the stream-of-consciousness in literature, atonality in music, and the abstract in art. It is, or was, self-consciously cynical, viewing reality, as it perceived it, as an absurdity warranting parody.

Although this definition serves to illustrate one particular aspect or manifestation of modernism, it is really only an accidental byproduct of real Modernism. Real or primal Modernism, the mother of all other modernisms, including the artistic movement of the same name, is better understood if we see it in the light of the heresy of modernism as condemned by St. Pius X in his 1907 encyclical Pascendi dominici gregis.

In this encyclical Pius X condemned those who sought to bring the beliefs of the Catholic Church “up to date” in the light (or shadow) of recent developments in philosophy. It is this “up-to-dateness” which is the real spirit of Modernism. It is the presumption that whatever is up-to-date is better than whatever is deemed to be out-of-date. At the root of this presumption is a belief that the present is superior to the past and that, by logical extension, the future will be better than the present. It is what might be called optimistic presumption, or the prejudice of optimism.

As with other forms of prejudice, it tends to look down its supercilious nose at its neighbors, which is why those who are optimists in terms of their belief in inexorable progress, i.e. their belief that things are always getting better, are also and always pessimists about the collective inheritance of human experience and knowledge, which is the history of civilization. To such prejudiced optimists, who prefer to call themselves progressives, the past is populated with barbarians and savages who should be condemned for their perceived ignorance, and treated with the contempt that such unenlightened untermenschen deserve. They are not “up-to-date” and, as such, need not be seen as our equals.

Those who believe that something is good merely because it is “modern” are guilty of what C. S. Lewis called chronological snobbery. They are, in Chesterton’s judgment, ungrateful cads who kick down the ladder by which they’ve climbed. Modernists are, however, not merely cads or snobs; they are idolaters. They worship a false god. The god they worship is the Time-Spirit, or what the Germans call the Zeitgeist, or what might better be called the Spirit of the Age. The absurdity is that they worship a god which is as changeable as the wind or the weather—and as potentially catastrophic and deadly.

A quick glance at some of the past century’s modernists will serve to show the absurdity of worshiping this changeable god.

Ezra Pound. Circa 1967: portrait of american poet, editor and critic Ezra Pound (1885-1972) sitting at a restaurant table. (Photo by Horst Tappe/Hulton Archive/Getty Images.) Ezra pound
Ezra Pound. Circa 1967: portrait of american poet, editor and critic Ezra Pound (1885-1972) sitting at a restaurant table. (Photo by Horst Tappe/Hulton Archive/Getty Images.) Ezra pound

Take, for example, Ezra Pound, the godfather of twentieth-century modernism, whose injunction to “Make it new!” became the mantra of the modernist movement. He became enamoured of Italian fascism, seeing it as the creed of the future. It might seem silly now to believe that anyone could take Mussolini seriously but there was a time when fascism was de rigueur and very much new and up-to-date. Nor was Ezra Pound alone in his admiration for Italian fascism. The futurist movement which, as its name implied, idolized all that was new, up-to-date and modern, became inextricably connected to Mussolini’s ideology. Fascism was seen as the faith of the future because of its faith in the future. Meanwhile, the Russian futurists put themselves at the service of the exciting new ideas of communism, becoming part of the new Soviet Union’s propaganda machine.

The irony is, of course, that all of this modernist worship of the future seems terribly out-of-date today. The fact is that to be up-to-date today condemns us to being out-of-date tomorrow, or, as C. S. Lewis liked to say, fashions are always coming and going, but mostly going.

To worship the spirit of our own age is to condemn ourselves to looking very silly to future ages. The test, therefore, is not to be in step with our own times but to be in step with all-times, the latter of which is to march in time with that which is always timely because it is perennially timeless.

What is Modernism? It is the worship of the false gods of fashion instead of the true God of tradition. It is the enemy of all who seek the Way, the Truth and the Life. It is the enemy of all who do not want a church that will move with the world but a church that will move the world. It is to choose the Spirit of the Age instead of the Spirit of All Ages. It is to choose the Spirit that Ages instead of the Spirit that Never Ages. It is to choose the Time-Spirit and not the Holy Spirit. Modernism, to put the matter bluntly, is madness.”

Love,
Matthew

Annunciation, the Ark of the Covenant, & Sts Joseph, Jerome, & Bernard of Clairvaux

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-Annunciation, 1655, by Bartolomé Esteban Perez Murillo

Among the early doctors of the Church, Saint Jerome is the staunchest defender of Saint Joseph’s honor and integrity. For he clarifies that Joseph feared to take Mary home as his wife not out of any fear that Our Lady had in any way sinned. Rather, Saint Joseph, the son of David, shared his royal ancestor’s fear of coming into overly close contact with the Tabernacle of the Lord, the Ark of the Covenant, wherein God dwells. “Who am I,” asked King David, “that the Ark of the Lord should come to me?” (2 Sam. 6:9).

“…Uzzah reached out and took hold of the ark of God, because the oxen stumbled. The LORD’s anger burned against Uzzah because of his irreverent act; therefore God struck him down, and he died there beside the ark of God…David was afraid of the LORD that day and said, “How can the ark of the LORD ever come to me?” He was not willing to take the ark of the LORD to be with him in the City of David. Instead, he took it to the house of Obed-Edom the Gittite. The ark of the LORD remained in the house of Obed-Edom the Gittite for three months, and the LORD blessed him and his entire household. Now King David was told, “The LORD has blessed the household of Obed-Edom and everything he has, because of the ark of God.” So David went to bring up the ark of God from the house of Obed-Edom to the City of David with rejoicing…Wearing a linen ephod, David was dancing before the LORD with all his might, while he and all Israel were bringing up the ark of the LORD with shouts and the sound of trumpets.”
-2 Sam 6:6-7, 9-12, 14-15

Joseph, believing fully that Mary had conceived by the power of God’s Spirit, feared to bring her into his home lest he be overcome by the majesty of the divine mystery and overwhelmed by the presence of such sanctity. This is why he chose to honor Mary’s secret, not to expose her mystery. His decision not to bring her into his home was born not out of envy but out of reverential fear. In this view, Saint Jerome is supported by the Mellifluous Doctor, Saint Bernard of Clairvaux.

Love,
Matthew

Mar 18 – St Cyril of Jerusalem, (313-386 AD), Bishop, Confessor, Doctor of the Church, Patron of Faithfulness to the Church

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“God is loving to man, and loving in no small measure. For say not, I have committed fornication and adultery: I have done dreadful things, and not once only, but often: will He forgive? Will He grant pardon? Hear what the Psalmist says: How great is the multitude of Your goodness, O Lord! (Ps 31:19)

Your accumulated offenses surpass not the multitude of God’s mercies: your wounds surpass not the great Physician’s skill. Only give yourself up in faith: tell the Physician your ailment: say thou also, like David: I said, I will confess me my sin unto the Lord: and the same shall be done in your case, which he says immediately: And you forgave the wickedness of my heart”

St. Cyril of Jerusalem, Catechetical Lecture 2.6

On March 18, the Roman Catholic Church honors St. Cyril of Jerusalem, a fourth-century bishop and Doctor of the Church whose writings are still regarded as masterful expressions of Christian faith.

St. Cyril is also remembered for his exhaustive Biblical knowledge, and his endurance in the face of misunderstanding and opposition. Eastern Catholics and Eastern Orthodox Christians, who likewise celebrate him as a saint on March 18, also remember him on May 7 – the date of a miraculous apparition said to have occurred soon after his consecration as a bishop.

What we know of Cyril’s life is gathered from information concerning him from his younger contemporaries, Epiphanius, Jerome, and Rufinus, as well as from the fifth-century historians, Socrates, Sozomen and Theodoret.

Cyril was most likely born in Jerusalem around the year 315, shortly after the legalization of Christianity throughout the Roman Empire.

Although that legalization put a stop to many of the persecutions that threatened the Church for two centuries, it indirectly gave rise to a number of internal controversies – both in regard to theology, and the jurisdiction of bishops – in which Cyril would find himself involved.

Cyril received an excellent education in classical Greek literature as well as the Bible. He was ordained to the priesthood by Bishop Maximus of Jerusalem, and succeeded him as bishop in 348.

During his early years as a bishop, most likely around 350, he delivered a series of lectures to new initiates of the Catholic Church. Twenty-four of the lectures have survived and are studied today. In a 2007 general audience, Pope Benedict XVI praised the saint for providing an “integral” form of Christian instruction, “involving body, soul, and spirit.” St. Cyril’s teaching, the Pope said, “remains emblematic for the catechetical formation of Christians today.

In 351, three years after Cyril became the Bishop of Jerusalem, a large cross-shaped light appeared for several hours in the sky over the city – an event that many interpreted as a sign of the Church’s triumph over heresy. It could also, however, be understood as a sign of the suffering the new bishop would undergo in leading his flock.

Unlike many other Eastern bishops and priests of the fourth century, Cyril did not allow his classical learning to lead him away from believing in the full humanity and divinity of Christ.

However, the man who consecrated Cyril as a bishop, Archbishop Acacius of Caesarea, was an ally of the Arians – who claimed that Jesus was a creature and not God. Because of his connection to the archbishop, Cyril himself was unjustly suspected of heresy by many of his brother bishops.

But he also found himself at odds with Archbishop Acacius, who claimed to have jurisdiction over the birthplace of the Church. Altogether, these disputes led to Cyril being exiled from Jerusalem three times in the course of 20 years. Cyril first took refuge with Silvanus, Bishop of Taraus. He appeared at the Council of Seleucia in 359, in which the semi-Arian party was triumphant. Acacius was deposed and St. Cyril seems to have returned to his see. But the emperor was displeased at the turn of events, and, in 360, Cyril and other moderates were again driven out, and only returned at the accession of Julian in 361. In 367, a decree of Valens banished all the bishops who had been restored by Julian, and Cyril remained in exile until the death of the persecutor in 378. In 380, St. Gregory of Nyssa came to Jerusalem on the recommendation of a council held at Antioch in the preceding year. He found the Faith in accord with the truth and expressed admiration of his pastoral efforst, but the city was a prey to parties and corrupt in morals.

In 381, St. Cyril participated in the Second Ecumenical Council, which condemned two different forms of Arianism and added statements about the Holy Spirit to the Nicene Creed of 325. St. Cyril of Jerusalem died in 387, and was named a Doctor of the Church by Pope Leo XIII in 1883.

“Make your fold with the sheep; flee from the wolves: depart not from the Church,” Cyril admonished catechumens surrounded by heresy. These were prophetic words for Cyril was to be hounded by enemies and heretics for most of his life, and although they could exile him from his diocese he never left his beloved Church.

Cyril’s life began a few years before Arianism (the heresy that Jesus was not divine or one in being with the Father) and he lived to see its suppression and condemnation at the end of his life. In between he was the victim of many of the power struggles that took place.

We know little about Cyril’s early life. Historians estimate he was born about 315 and that he was brought up in Jerusalem. He speaks about the appearance of the sites of the Nativity and Holy Sepulchre before they were “improved” by human hands as if he were a witness. All we know of his family were that his parents were probably Christians and he seemed to care for them a great deal. He exhorted catechumens to honor parents “for however much we may repay them, yet we can never be to them what they as parents have been to us.” We know he also had a sister and a nephew, Gelasius, who became a bishop and a saint.

He speaks as one who belonged to a group called the Solitaries. These were men who lived in their own houses in the cities but practiced a life of complete chastity, ascetism, and service.

After being ordained a deacon and then a priest, his bishop Saint Maximus respected him enough to put him in charge of the instruction of catechumens. We still have these catechetical lectures of Cyril’s that were written down by someone in the congregation. When speaking of so many mysteries, Cyril anticipated the question, “But some one will say, If the Divine substance is incomprehensible, why then do you discourse of these things? So then, because I cannot drink up all the river, am I not even to take in moderation what is expedient for me? Because with eyes so constituted as mine I cannot take in all the sun, am I not even to look upon it enough to satisfy my wants? Or again, because I have entered into a great garden, and cannot eat all the supply of fruits, would you have me go away altogether hungry?.. I am attempting now to glorify the Lord, but not to describe him, knowing nevertheless that I shall fall short of glorifying God worthily, yet deeming it a work of piety even to attempt it at all.”

When Maximus died, Cyril was consecrated as bishop of Jerusalem. Because he was supported by the Arian bishop of Caesarea, Acacius, the orthodox criticized the appointment and the Arians thought they had a friend. Both factions were wrong, but Cyril wound up in the middle.

When a famine hit Jerusalem, the poor turned to Cyril for help. Cyril, seeing the poor starving to death and having no money, sold some of the goods of the churches. This was something that other saints including Ambrose and Augustine had done and it probably saved many lives. There were rumors, however, that some of the vestments wound up as clothing for actors.

Actually, the initial cause of the falling out between Acacius and Cyril was territory not beliefs. As bishop of Caesarea, Acacia had authority over all the bishops of Palestine. Cyril argued that his authority did not include Jerusalem because Jerusalem was an “apostolic see” — one of the original sees set up by the apostles. When Cyril did not appear at councils that Acacius called, Acacius accused him of selling church goods to raise money and had him banished.

Cyril stayed in Tarsus while waiting for an appeal. Constantius called a council where the appeal was supposed to take place. The council consisted of orthodox, Arians, and semi-Arian bishops. When Acacius and his faction saw that Cyril and other exiled orthodox bishops were attending, they demanded that the persecuted bishops leave. Acacius walked out when the demand was not met. The other bishops prevailed on Cyril and the others to give in to this point because they didn’t want Acacius to have reason to deny the validity of the council. Acacius returned but left again for good when his creed was rejected — and refused to come back even to give testimony against his enemy Cyril. The result of the council was the Acacius and the other Arian bishops were condemned. There’s no final judgment on Cyril’s case but it was probably thrown out when Acacius refused to testify and Cyril returned to Jerusalem.

This was not the end of Cyril’s troubles because Acacius carried his story to the emperor — embellishing it with details that it was a gift of the emperor’s that was sold to a dancer who died wearing the robe. This brought about a new synod run by Acacius who now had him banished again on the basis of what some bishops of Tarsus had done while Cyril was there.

This exile lasted until Julian became emperor and recalled all exiled bishops, orthodox or Arian. Some said this was to exacerbate tension in the Church and increase his imperial power. So Cyril returned to Jerusalem. When Acacius died, each faction nominated their own replacement for Caesarea. Cyril appointed his nephew Gelasius — which may seem like nepotism, except that all orthodox sources spoke of Gelasius’ holiness. A year later both Cyril and Gelasius were driven out of Palestine again as the new emperor’s consul reversed Julian’s ruling.

Eleven years later, Cyril was allowed to go back to find a Jerusalem destroyed by heresy and strife. He was never able to put things completely right. He did attend the Council at Constantinople in 381 where the Nicene Creed and orthodoxy triumphed and Arianism was finally condemned. Cyril received justice at the same Council who cleared him of all previous rumors and commended him for fighting “a good fight in various places against the Arians.”

Cyril had eight years of peace in Jerusalem before he died in 386, at about seventy years old.”

St Cyril of Jerusalem, faithful always to Holy Mother Church, help us too, always remain ever faithful to her!!! Ora pro nobis!!!

“The dragon sits by the side of the road, watching those who pass. Beware lest he devour you. We go to the Father of Souls, but it is necessary to pass by the dragon.”
-St. Cyril of Jerusalem

“For us Christians, the first virtue of godliness is to honor our parents—to pay back the troubles of those who bore us, and to give them whatever comforts we can with all our strength. For if we repaid them as much as possible, we could still never pay them back for their gift of life. Then they will enjoy the comfort we provide, . . . And then won’t our Father in heaven accept our good intentions, and judge us worthy to ‘shine like the sun in the Kingdom of our Father’ (Matthew 13:43)?”
—St. Cyril of Jerusalem

Love,
Matthew

Feb 1 – Bl Guillame’ Repin, (1709-1794), Priest, & 98 Companions, Martyrs of Angers

Angers 013, Poland, Chelmno
-arrested Daughters of Charity, Srs Odile Baumgarten, DC & Marie-Anne Vaillot, DC

“First, there are the many martyrs who, in the Diocese of Angers , in the time of the French Revolution, accepted death because they wanted to, in the words of William Repin, “keep their faith and religion “firmly attached to the Roman Catholic Church; priests, they refused to take an oath considered schismatic, they would not abandon their pastoral care; laity, they remained faithful to the priests at the Mass celebrated by them, the signs of their worship to Mary and the saints.

Undoubtedly, in a context of great ideological tensions, political and military, one could pose to them infidelity suspicions to the homeland, we have them, in the “whereas” of sentences, accused of compromising with “the forces anti-revolutionary “; it is also well in almost all the persecutions, yesterday and today. But for the men and women whose names were chosen – among many others probably also deserving – they answered the interrogations of the courts, leaves no doubt about their determination to remain faithful – risking their lives – that their faith required, nor the profound reason for their condemnation, hatred of the faith that their judges despised as “unsustainable devotion” and “fanaticism.”

We remain in awe of the decisive answers, calm, brief, frank, humble, that have nothing provocative, but are clear and firm on the essential: the fidelity to the Church. So say the priests, all guillotined as their venerable dean William Repin, the nuns who refuse to even suggest they were sworn in, the four laymen: simply quote the testimony of one of them (Antoine Fournier): “so you should suffer the death in defense of your religion? ” – ” Yes “. Thus speak these eighty women, which cannot be accused of armed rebellion! Some had previously expressed a desire to die for the name of Jesus rather than renounce the religion (Renée Feillatreau).  (Fifteen, who could afford it by confiscation of their goods, were guillotined.  The eighty-four others were shot and dumped in mass graves.)

True Christians, they also evidenced by their refusal to hate their tormentors, for their pardon their desire for peace for all: “I have asked the Good Lord for the peace and unity of all” (Marie Cassin) . Finally, their last moments show the depth of their faith. Some sing hymns and psalms to the place of execution; “They ask few minutes to make to God the sacrifice of their lives, they did so fervently that their torturers themselves were astonished.” Sister Marie-Anne, Daughter of Charity, comforts and his sister, “We’ll have the joy of seeing God and possessing Him for all eternity … and we will be owned without fear of being separated” (testimony of Abbot Gruget).

Today these ninety-nine martyrs of Angers are associated, in the glory of beatification, the first of them, Father Noel Pinot beatified for almost 60 years.”
-Homily of Pope John Paul II, 19 Feb 1984, Mass of Beatification

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Blessed Noel Pinot, priest & martyr (feast February 21), Noel was born at Angers in 1747. He became a priest and excelled in ministering to the sick. In 1788, he was made pastor at a parish in Louroux Beconnais, which he revitalized spiritually through his piety and preaching.

Father Noel refused to take the oath of allegiance to the new French Republic which denied the authority of the Church, and was sentenced to be deprived of his parish for two years. Nonetheless, he continued to carry out his ministry in secret. Later, the holy priest even took clandestine possession of his parish and continued his pastoral work, managing to avoid capture for his defiance of the Revolutionary edict.

However, one day while fully vested for Mass, Father Noel was captured and dragged through the streets to the jeers of hostile spectators and soldiers. He remained in jail for twelve days and was given the death sentence for refusing to take the oath. The holy priest went to the guillotine still vested for Mass and uttering the words that began the pre-Vatican II Mass: “I will go to the altar of God, to God Who gives joy to my youth.” He joined his sacrifice to that of his Master on February 21, 1794, and was beatified in 1926.

Blessed Renee-Marie Feillatreau was born in Angers, France, in 1751. A wife and mother, she was accused of being involved with Catholic “brigands,” of encouraging non-conformist priests, robbing the Republic by hiding sacred vestments and vessels, and of shouting, “Long live religion! Long live the King!” Her guilt actually lay in her devotion to her Catholic faith.

Renee-Marie declared before her judges that she would rather die than renounce her faith, and that she did indeed visit and protect priests of the Roman Catholic Church and had attended their Masses.

Blessed Renee-Marie Feillatreau was guillotined on March 28, 1794, and beatified in 1984.

Angers 005

Names of the beati by canonical state:

Guillaume Répin (1709-1794), Priest

Priests (11).
1. Laurent Bâtard
2. François-Louis Chartier
3. André Fardeau
4. Jacques Laigneau de Langellerie
5. Jean-Michel Langevin
6. Jacques Ledoyen
7. Jean-Baptiste Lego
8. René Lego
9. Joseph Moreau
10. François Peltier
11. Pierre Tessier

Religious (3).
12. Odile Baumgarten
13. Rosalie du Verdier de la Sorinière
14. Marie-Anne Vaillot

Laymen (4).
15. Pierre Delépine
16. Antoine Fournier
17. Pierre Frémond
18. Jean Ménard

Laywomen (80).
19. Gabrielle Androuin
20. Perrine Androuin
21. Suzanne Androuin
22. Victoire Bauduceau Réveillère
23. Françoise Bellanger
24. Louise Bessay de la Voûte
25. Perrine Besson
26. Madeleine Blond
27. Françoise Bonneau
28. Renée Bourgeais Juret
29. Jeanne Bourigault
30. Perrine Bourigault
31. Madeleine Cady
32. Renée Cailleau Girault
33. Marie Cassin
34. Marie-Jeanne Chauvigné Rorteau
35. Simone Chauvigné Charbonneau
36. Catherine Cottenceau
37. Carole Davy
38. Louise-Aimée Dean de Luigné
39. Marie de la Dive du Verdier
40. Anne-Françoise de Villeneuve
41. Catherine du Verdier de la Sorinière
42. Marie-Louise du Verdier de la Sorinière
43. Marie Fasseuse
44. Renée-Marie Feillatreau
45. Marie Forestier
46. Jeanne Fouchard Chalonneau
47. Marie Gallard Queson
48. Marie Gasnier Mercier
49. Marie Gingueneau Couffard
50. Jeanne Gourdon Moreau
51. Marie Grillard
52. Renée Grillard
53. Perrine Grille
54. Jeanne Gruget Doly
55. Victoire Gusteau
56. Marie-Anne Hacher du Bois
57. Anne Hmard
58. Marie Lardeux
59. Perrine Laurent
60. Perrine Ledoyen
61. Jeanne-Marie Leduc Paquier
62. Marie Lenée Lepage Varancé
63. Marie Leroy Brevet
64. Marie Leroy
65. Carola Lucas
66. Renée Martin
67. Anne Maugrain
68. Françoise Michau
69. Françoise Micheneau Gillot
70. Jacqueline Monnier
71. Jeanne Onillon
72. Françoise Pagis Roulleau
73. Madeleine Perrotin Rousseau
74. Perrine Phélyppeaux Sailland
75. Marie Pichery Delahaye
76. Monique Pichery
77. Marie Piou Supiot
78. Louise Poirier Barré
79. Perrine-Renée Potier Turpault
80. Marie-Geneviève Poulain de la Forestrie
81. Marthe Poulain de la Forestrie
82. Félicité Pricet
83. Rose Quenion
84. Louise Rallier de la Tertinière Dean de Luigné
85. Renée Regault Papin
86. Marguerite Rivière Huau
87. Marguerite Robin
88. Marie Rochard
89. Marie Roger Chartier
90. Marie Roualt Bouju
91. Jeanne-Marie Sailland d’Epinatz
92. Madeleine Sailland d’Epinatz
93. Perrine-Jeanne Sailland d’Epinatz
94. Madeleine Sallé
95. Renée Seichet Dacy
96. Françoise Suhard Ménard
97. Jeanne Thomas Delaunay
98. Renée Valin

Angers 006

Names of beati by date of execution:

30 October 1793 in Angers, Maine-et-Loire (France)

1. JEAN-MICHEL LANGEVIN
priest of the diocese of Angers
born: 28 September 1731 in Ingrandes, Maine-et-Loire (France)

01 January 1794 in Angers, Maine-et-Loire (France)

2. RENÉ LEGO
priest of the diocese of Angers
born: 05 October 1764 in La Flèche, Sarthe (France)
3. JEAN LEGO
priest of the diocese of Angers
born: 13 May 1766 in La Flèche, Sarthe (France)

02 January 1794 in Angers, Maine-et-Loire (France)

4. GUILLAUME REPIN
priest of the diocese of Angers
born: 26 August 1709 in Thouarcé, Maine-et-Loire (France)
5. LAURENT BATARD
priest of the diocese of Angers
born: 04 February 1744 in Saint-Maurille de Chalonnes-sur-Loire, Maine-et-Loire (France)

05 January 1794 in Angers, Maine-et-Loire (France)

6. JACQUES LEDOYEN
priest of the diocese of Angers
born: 03 April 1760 in Rochefort-sur-Loire, Maine-et-Loire (France)
7. FRANÇOIS PELTIER
priest of the diocese of Angers
born: 26 April 1728 in Savennières, Maine-et-Loire (France)
8. PIERRE TESSIER
priest of the diocese of Angers
born: 11 May 1766 in La Trinité-d’Angers, Maine-et-Loire (France)

12 January 1794 in Avrillé, Maine-et-Loire (France)

9. ANTOINE FOURNIER
layperson of the diocese of Angers; married
born: 26 January 1736 in La Poitevinière, Maine-et-Loire (France)

18 January 1794 in Avrillé, Maine-et-Loire (France)

10. VICTOIRE GUSTEAU
layperson of the diocese of Angers
born: ca. 1745 in Châtillon-sur-Sèvre, Deux-Sèvres (France)
11. CHARLOTTE LUCAS
layperson of the diocese of Angers
born: 01 April 1752 in Chalonnes-sur-Loire, Maine-et-Loire (France)
12. MONIQUE PICHERY
layperson of the diocese of Angers
born: 04 April 1762 in Chalonnes-sur-Loire, Maine-et-Loire (France)
13. FÉLICITÉ PRICET
layperson of the diocese of Angers
born: ca. 1745 in Châtillon-sur-Sèvre, Maine-et-Loire (France)

26 January 1794 in Angers, Maine-et-Loire (France)

14. MARIE DE LA DIVE veuve DU VERDIER DE LA SORINIÈRE
layperson of the diocese of Angers; married
born: 18 May 1723 in Saint-Crespin-sur-Moine, Maine-et-Loire (France)

27 January 1794 in Angers, Maine-et-Loire (France)

15. ROSALIE DU VERDIER DE LA SORINIÈRE [SŒUR SAINT CELESTE]
professed religious, Benedictine Nuns of Our Lady of Calvary (n.o.)
born: 12 August 1745 in Saint-Pierre de Chemillé, Maine-et-Loire (France)

01 February 1794 in Avrillé, Maine-et-Loire (France)

16. MARIE-ANNE VAILLOT
vowed member, Daughters of Charity of Saint Vincent de Paul
born: 13 May 1736 in Fontainebleau, Maine-et-Loire (France)
17. ODILE BAUMGARTEN
vowed member, Daughters of Charity of Saint Vincent de Paul
born: 15 November 1750 in Gondrexange, Moselle (France)
18. GABRIELLE ANDROUIN
layperson of the diocese of Angers
born: 06 September 1755 in Saint-Lambert-du-Lattay, Maine-et-Loire (France)
19. PERRINE ANDROUIN
layperson of the diocese of Angers
born: 31 August 1760 in Saint-Lambert-du-Lattay, Maine-et-Loire (France)
20. SUZANNE ANDROUIN
layperson of the diocese of Angers
born: 16 March 1757 in Saint-Lambert-du-Lattay, Maine-et-Loire (France)
21. VICTOIRE BAUDUCEAU épouse RÉVÉLIÈRE
layperson of the diocese of Angers; married
born: 20 September 1745 in Thouars, Deux-Sèvres (France)
22. FRANÇOISE BELLANGER
layperson of the diocese of Angers
born: 24 June 1735 in La Trinité-d’Angers, Maine-et-Loire (France)
23. PERRINE BESSON
layperson of the diocese of Angers
born: ca. 1742 in Essarts, Vendée (France)
24. MADELEINE BLOND
layperson of the diocese of Angers
born: ca. 1763 in Angers, Maine-et-Loire (France)
25. FRANÇOISE BONNEAU
layperson of the diocese of Angers
born: ca. 1763 in Saint-Léger-en-Anjou (a.k.a. Saint-Léger-sous-Cholet), Maine-et-Loire (France)
26. JEANNE BOURIGAULT
layperson of the diocese of Angers
born: 24 October 1757 in Chaudefonds, Maine-et-Loire (France)
27. RENÉE CAILLEAU épouse GIRAULT
layperson of the diocese of Angers; married
born: 06 July 1752 in Saint-Aubin-de-Luigné, Maine-et-Loire (France)
28. MARIE CASSIN épouse MOREAU
layperson of the diocese of Angers; married
born: 21 January 1750 in Chanteloup, Maine-et-Loire (France)
29. SIMONE CHAUVIGNÉ veuve CHARBONNEAU
layperson of the diocese of Angers; married
born: 12 March 1728 in Chaudefonds, Maine-et-Loire (France)
30. MARIE-JEANNE CHAUVIGNÉ épouse RORTEAU
layperson of the diocese of Angers; married
born: 21 February 1755 in La Jumellière, Maine-et-Loire (France)
31. CATHERINE COTTANCEAU
layperson of the diocese of Angers
born: ca. 1733 in Bressuire, Deux-Sèvres (France)
32. CHARLOTTE DAVY
layperson of the diocese of Angers
born: 19 October 1760 in Chalonnes-sur-Loire, Maine-et-Loire (France)
33. LOUISE DÉAN DE LUIGNÉ
layperson of the diocese of Angers
born: 17 November 1757 in Argeton-Notre-Dame, Mayenne (France)
34. ANNE-FRANÇOISE DE VILLENEUVE
layperson of the diocese of Angers
born: 11 September 1741 in Seiches-sur-le-Loir, Maine-et-Loire (France)
35. MARIE FAUSSEUSE épouse BANCHEREAU
layperson of the diocese of Angers; married
born: ca. 1740 in Boësse, Deux-Sèvres (France)
36. JEANNE FOUCHARD épouse CHALONNEAU
layperson of the diocese of Angers; married
born: 10 September 1747 in Chalonnes-sur-Loire, Maine-et-Loire (France)
37. MARIE GALLARD épouse QUESSON
layperson of the diocese of Angers; married
born: ca. 1739 in Saint-Laurent-de-la-Plaine, Maine-et-Loire (France)
38. MARIE GASNIER épouse MERCIER
layperson of the diocese of Angers; married
born: 08 November 1756 in Ménil, Mayenne (France)
39. MARIE GRILLARD
layperson of the diocese of Angers
born: 05 October 1753 in Saint-Pierre de Cholet, Maine-et-Loire (France)
40. RENÉE GRILLARD
layperson of the diocese of Angers
born: 10 February 1766 in Saint-Pierre de Cholet, Maine-et-Loire (France)
41. PERRINE GRILLE
layperson of the diocese of Angers
born: 06 February 1742 in Rochefort-sur-Loire, Maine-et-Loire (France)
42. JEANNE GRUGET veuve DOLY
layperson of the diocese of Angers; married
born: ca. 1745 in Châtillon-sur-Sevre, Deux-Sèvres (France)
43. ANNE HAMARD
layperson of the diocese of Angers
born: ca. 1742 in Saint-Clément, Maine-et-Loire (France)
44. PERRINE LEDOYEN
layperson of the diocese of Angers
born: 16 September 1764 in Saint-Aubin-de Luigné, Maine-et-Loire (France)
45. MARIE LENÉE épouse LEPAGE DE VARANCÉ
layperson of the diocese of Angers; married
born: 14 July 1729 in Saint-Nicolas de Saumur, Maine-et-Loire (France)
46. MARIE LEROY épouse BREVET
layperson of the diocese of Angers; married
born: ca. 1755 in (?)
47. MARIE LEROY
layperson of the diocese of Angers
born: 19 May 1771 in Montilliers, Maine-et-Loire (France)
48. RENÉE MARTIN épouse MARTIN
layperson of the diocese of Angers; married
born: ca. 1752 in (?)
49. FRANÇOISE MICHAU
layperson of the diocese of Angers
born: ca. 1765 in (?)
50. JACQUINE MONNIER
layperson of the diocese of Angers
born: 16 January 1726 in Saint-Melaine, Maine-et-Loire (France)
51. FRANÇOISE PAGIS épouse RAILLEAU
layperson of the diocese of Angers; married
born: 14 October 1732 in Gouis, Maine-et-Loire (France)
52. MADELEINE PERROTIN veuve ROUSSEAU
layperson of the diocese of Angers; married
born: 30 March 1744 in Saint-Germain-des-Près, Maine-et-Loire (France)
53. PERRINE-CHARLOTTE PHELIPPEAUX épouse SAILLAND D’EPINATZ
layperson of the diocese of Angers; married
born: 13 May 1740 in Saint-Nicolas de Saumur, Maine-et-Loire (France)
54. MARIE ANNE PICHERY épouse DELAHAYE
layperson of the diocese of Angers; married
born: 30 July 1754 in Chalonnes-sur-Loire, Maine-et-Loire (France)
55. ROSE QUENION
layperson of the diocese of Angers
born: 20 January 1764 in Mozé-sur-Louet, Maine-et-Loire (France)
56. LOUISE-OLYMPE RALLIER DE LA TERTINIÈRE veuve DÉAN DE LUIGNÉ
layperson of the diocese of Angers; married
born: 24 April 1732 in Châteaugontier, Mayenne (France)
57. MARGUERITE RIVIÈRE épouse HUAU
layperson of the diocese of Angers; married
born: 20 August 1756 in La Ferrière-de-Flée, Maine-et-Loire (France)
58. MARIE ROUAULT épouse BOUJU
layperson of the diocese of Angers; married
born: 26 October 1744 in Vezins, Maine-et-Loire (France)
59. PERRINE SAILLAND D’EPINATZ
layperson of the diocese of Angers
born: 24 March 1768 in Saint-Nicolas de Saumur, Maine-et-Loire (France)
60. JEANNE SAILLAND D’EPINATZ
layperson of the diocese of Angers
born: 03 July 1769 in Saint-Nicolas de Saumur, Maine-et-Loire (France)
61. MADELEINE SAILLAND D’EPINATZ
layperson of the diocese of Angers
born: 09 August 1770 in Saint-Nicolas de Saumur, Maine-et-Loire (France)
62. RENÉE VALIN
layperson of the diocese of Angers
born: 08 March 1760 in Chaudefonds, Maine-et-Loire (France)

10 February 1794 in Avrillé, Maine-et-Loire (France)

63. LOUISE BESSAY DE LA VOUTE
layperson of the diocese of Angers
born: 22 August 1721 in Saint-Mars-des-Prés, Vendée (France)
64. CATHERINE DU VERDIER DE LA SORINIÈRE
layperson of the diocese of Angers
born: 29 June 1758 in Saint-Pierre de Chemillé, Maine-et-Loire (France)
65. MARIE-LOUISE DU VERDIER DE LA SORINIÈRE
layperson of the diocese of Angers
born: 27 June 1765 in Saint-Pierre de Chemillé, Maine-et-Loire (France)
66. PIERRE FRÉMOND
layperson of the diocese of Angers
Marie-Anne Hacher du Bois born: 16 September 1754 in Chaudefonds, Maine-et-Loire (France)
67. MARIE-ANNE HACHER DU BOIS
layperson of the diocese of Angers
born: 03 April 1765 in Jallais, Maine-et-Loire (France)
68. LOUISE POIRIER épouse BARRÉ
layperson of the diocese of Angers; married
born: 22 February 1754 in Le Longeron, Maine-et-Loire (France)

22 March 1794 in Angers, Maine-et-Loire (France)

69. FRANÇOIS CHARTIER
priest of the diocese of Angers
born: 06 June 1752 in Marigné, Maine-et-Loire (France)

28 March 1794 in Angers, Maine-et-Loire (France)

70. RENÉE-MARIE FEILLATREAU épouse DUMONT
layperson of the diocese of Angers; married
born: 08 February 1751 in Angers, Maine-et-Loire (France)

16 April 1794 in Avrillé, Maine-et-Loire (France)

71. PIERRE DELÉPINE
layperson of the diocese of Angers
born: 24 May 1732 in Marigné, Maine-et-Loire (France)
72. JEAN MÉNARD
layperson of the diocese of Angers; married
born: 16 November 1736 in Andigné, Maine-et-Loire (France)
73. RENÉE BOURGEAIS veuve JURET
layperson of the diocese of Angers; married
born: 12 November 1751 in Montjean, Maine-et-Loire (France)
74. PERRINE BOURIGAULT
layperson of the diocese of Angers
born: 07 August 1743 in Montjean, Maine-et-Loire (France)
75. MADELEINE CADY épouse DESVIGNES
layperson of the diocese of Angers; married
born: 07 April 1756 in Saint-Maurille de Chalonnes-sur-Loire, Maine-et-Loire (France)
76. MARIE FORESTIER
layperson of the diocese of Angers
born: 16 January 1768 in Montjean, Maine-et-Loire (France)
77. MARIE GINGUENEAU veuve COIFFARD
layperson of the diocese of Angers; married
born: ca. 1739 in (?)
78. JEANNE GOURDON veuve MOREAU
layperson of the diocese of Angers; married
born: 08 October 1733 in Sainte-Christine, Maine-et-Loire (France)
79. MARIE LARDEUX
layperson of the diocese of Angers
born: ca. 1748 in (?)
80. PERRINE LAURENT
layperson of the diocese of Angers
born: 02 September 1746 in Louvaines, Maine-et-Loire (France)
81. JEANNE LEDUC épouse PAQUIER
layperson of the diocese of Angers; married
born: 10 February 1754 in Chalonnes-sur-Loire, Maine-et-Loire (France)
82. ANNE MAUGRAIN
layperson of the diocese of Angers
born: 12 April 1760 in Rochefort-sur-Loire, Maine-et-Loire (France)
83. FRANÇOISE MICHENEAU veuve GILLOT
layperson of the diocese of Angers; married
born: 19 May 1737 in Chanteloup-les-Bois, Maine-et-Loire (France)
84. JEANNE ONILLON veuve ONILLON
layperson of the diocese of Angers; married
born: 19 April 1753 in Montjean, Maine-et-Loire (France)
85. MARIE PIOU épouse SUPIOT
layperson of the diocese of Angers; married
born: 19 May 1755 in Montrevault, Maine-et-Loire (France)
86. PERRINE POTTIER épouse TURPAULT
layperson of the diocese of Angers; married
born: 26 April 1750 in Cléré-sur-Layon, Maine-et-Loire (France)
87. MARIE-GENEVIEVE POULAIN DE LA FORESTRIE
layperson of the diocese of Angers
born: 03 January 1741 in Lion-d’Angers, Maine-et-Loire (France)
88. MARTHE POULAIN DE LA FORESTRIE
layperson of the diocese of Angers
born: 02 October 1743 in Lion-d’Angers, Maine-et-Loire (France)
89. RENÉE RIGAULT épouse PAPIN
layperson of the diocese of Angers; married
born: 14 May 1750 in Saint-Florent-le-Vieil, Maine-et-Loire (France)
90. MARGUERITE ROBIN
layperson of the diocese of Angers
born: 22 December 1725 in Montjean, Maine-et-Loire (France)
91. MARIE RECHARD
layperson of the diocese of Angers
born: 29 April 1763 in Montjean, Maine-et-Loire (France)
92. MARIE ROGER veuve CHARTIER
layperson of the diocese of Angers; married
born: 14 January 1727 in Montjean, Maine-et-Loire (France)
93. MADELEINE SALLÉ épouse HAVARD
layperson of the diocese of Angers; married
born: ca. 1751 in (?)
94. RENÉE SECHET veuve DAVY
layperson of the diocese of Angers; married
born: 28 December 1753 in Montjean, Maine-et-Loire (France)
95. FRANÇOISE SUHARD veuve MÉNARD
layperson of the diocese of Angers; married
born: February 5, 1731 in Saint-Gemmes-d’Andigné, Maine-et-Loire (France)
96. JEANNE THOMAS veuve DELAUNAY
layperson of the diocese of Angers; married
born: ca. 1730 in (?)

18 April 1794 in Angers, Maine-et-Loire (France)

97. JOSEPH MOREAU
priest of the diocese of Angers
born: 21 October 1763 in Saint-Laurent-de-la-Plaine, Maine-et-Loire (France)

24 August 1794 in Angers, Maine-et-Loire (France)

98. ANDRÉ FARDEAU
priest of the diocese of Angers
born: 19 November 1761 in Soucelles, Maine-et-Loire (France)

14 October 1794 in Angers, Maine-et-Loire (France)

99. JACQUES LAIGNEAU DE LANGELLERIE
priest of the diocese of Angers
born: 17 April 1747 in La Flèche, Sarthe (France)

The hospital of Saint-Jean was one of the oldest hospitals in France, founded in 1175 by Henri Plantagenet, Count of Anjou and King of England, to expiate for the murder of Thomas Becket. By the seventeenth century it needed restructuring, as the mayor, aldermen, and townspeople attested. The Bishop of Angers, Claude de Rueil, and the Abbe de Vaux, addressed themselves to Saint Vincent de Paul with the request for the Daughters of Charity. In December 1639 Saint Louise de Marillac herself brought there the first Daughters of Charity, the first to leave the environs of Paris and the Motherhouse. The contract between the Company of the Daughters of Charity and the administrators of the hospital was signed February 1, 1640.

In the rules which he wrote in collaboration with Saint Louise, Saint Vincent specified the reasons for the mission to Angers:

“The Daughters of Charity of the poor sick have gone to Angers to honor Our Lord, the Father of the Poor and His Blessed Mother, to assist, both bodily and spiritually, the sick poor of the Hotel Dieu in that city. Corporally by ministering to them and providing them with food and medicine, and spiritually by instructing the sick in the things necessary to salvation and, when they need a confession of their whole past life, by arranging the means for it, for those who would die in this state and for those who would be cured by resolving never more to offend God.”

Saint Vincent then proposed for them the means to be faithful to God and to become Good Servants of the Poor:

“The first thing Our Lord asks of them is that they love Him above all and that all their actions be done for love of Him. Secondly, that they cherish each other as Sisters whom He has united by the bond of His love, and the sick poor as their masters since Our Lord is in them and they in Our Lord.”

In 1790 the revolutionary Assembly in France ordered the confiscation of all religious property and on July 12, 1790 promulgated the Civil Constitution of the Clergy which made the clergy functionaries of the state and the Church a national church.

In November the government demanded that the clergy take a prescribed oath: “I swear to be faithful to the nation, to the law, to the king, and to uphold with all my power the Constitution decreed by the National Assembly and accepted by the king.”

The Reign of Terror in Angers

On September 2, 1793, local revolutionaries were annoyed to hear that the Sisters were still working peacefully at the hospital of Saint-Jean. A petition was sent to the municipality: at all cost, and as soon as possible, the Sisters must be made to take the oath and shed their habit. The Sisters replied that the oath was meant only for public office holders; that their sole function was to look after the sick; that up to this time they had not disturbed public order; that, for these reasons, they considered themselves dispensed from all oaths, and that they would not take any. Yet, some weeks later the sisters were made to change their habits. From Sister Marie-Anne’s own words, on the day of her interrogation: the sacrifice of the holy habit was one of the most painful of her life. On their new headdress the Sisters had to wear the national cockade, which had been made obligatory for women by law.

french_female_cockade

The year 1793 drew to a close amidst continual alarms. On the night of November 11, the cathedral of Angers was pillaged, the statues mutilated or broken, the tombs desecrated. The clock of the church of the Trinity, close by the hospital, was pulled down, the crucifix destroyed. Christmas passed without Mass. The very name of Christmas had been eliminated from the Republican calendar.”


-by Casey Chalk

“Today (Jan 2) we celebrate the feast day of Blessed Guillaume Repin, a priest and martyr who was executed in 1793 by order of a committee of the French revolutionary government. Repin was linked to the counter-revolutionary “Catholic and Royal Army” in the western French department of the Vendée, which in 1793 launched a brief, heroic insurgency against a Jacobin regime attempting to destroy the Catholic Church in France. Though little known today, the Vendée uprising represents an inspiring (and instructive) story, relevant for 2023, of Catholic triumph against secular regimes.

One of the acts of the anti-Catholic French revolutionary government was the Civil Constitution of the Clergy, which required all clerics to pledge allegiance to the Constitution, subordinating the clergy to the French government. It was deeply unpopular in the devoutly Catholic Vendée region. When the revolutionary Republican government enacted a nationwide conscription in March 1793, the residents of the Vendée took up arms, demanding the reopening of their parish churches, many of which had been seized by the government.

Between March and December 1793, thousands of Catholic royalist forces engaged in a number of pitched battles—as well as constant guerrilla warfare—against the forces of the Republic. For a time, the Catholics, who wore a patch dedicated to the Sacred Heart of Jesus, won a number of victories. Yet numbers and munitions were not on their side. Defeats in the fall of 1793 culminated in the December 23, 1793 Battle of Savenay, at which a Republican force of approximately 18,000 decisively defeated the Catholic and Royal Army of about 6,000.

After the battle, Republican General François Joseph Westermann is reported to have written to his superiors: “The Vendée is no more. . . . According to your orders, I have trampled their children beneath our horses’ feet; I have massacred their women, so they will no longer give birth to brigands. I do not have a single prisoner to reproach me. I have exterminated them all.”

The authenticity of Westermann’s letter is disputed, but it’s not hard to find examples elsewhere of atrocities committed by the French Republicans. Between November 1793 and February 1794 in the city of Nantes, suspected royalist sympathizers, as well as Catholic priests and nuns, were systematically drowned in the river Loire. About 4,000 people, including many women and children, were killed. More than 2,000 more victims were killed by firing squad at a quarry near Nantes. It is estimated that between January and May 1794, as many as 50,000 civilians of the Vendée were massacred.

One of those civilians was Father Guillaume Repin. The French priest had been arrested by Republican authorities in 1792 but freed by Royalists a year later. Because of his old age, he was unable to flee far, and was captured again a year later. He was sentenced to the guillotine and executed on January 2, 1794. He was eighty-three years old.

Why would a powerful political regime feel so threatened by an elderly priest, unable even to evade his own captors, that they felt compelled to execute him? The answer is found in how totalizing the French revolutionaries’ ambitions were to destroy Catholicism in France, the “eldest daughter of the Church.” The Jacobins sought to destroy all objects of Catholic veneration, including icons, statues, and crosses. It confiscated Church property. It subverted the Church’s centrality to the family by taking control over birth, death, and marriage registers. It created a new, secular calendar and civic cults based on “reason.” It wanted, in sum, a Catholicism so weakened and neutralized it could be easily dominated by the state.

This “Reign of Terror” did eventually subside. Many of the Jacobins were killed, Napoleon assumed power, and the country even today remains nominally Catholic. But the damage was done. Thousands of French churches never reopened. In little over a decade, 20,000 priests abdicated their ordinations under threat of death; another 30,000 were forced to leave a country of about 28 million people. (The United States, a country that has more than 60 million Catholics, has less than 40,000 priests today.) Only fifteen percent of Frenchmen today are practicing Catholics, and under five percent attend Mass weekly.

It could be said that we Americans today suffer the results of that secularizing effort that began 230 years ago. Today, many prominent politicians, while proudly claiming their Catholic identity, place their allegiance to their party and its policies over Church doctrine. About thirty million people, or ten percent of the population, are ex-Catholics. In the last fifty years, the number of Catholic priests in America has decreased by 60 percent. In recent decades, hundreds of churches have closed, a trend accelerated by the COVID-19 pandemic.

The enemies of the Church have realized that you don’t need to imprison or kill clergy and devout laymen to render Catholicism harmless (though the late Chicago cardinal Francis George warned that his successors might in time suffer such fates). Just as effective is to weaken its public influence—say, by closing Catholic adoption agencies or attacking Catholic hospitals. Alternatively, the institutions of secular power foreground so-called Catholic voices who question or reject Catholic teaching, muddying the Church’s witness and persuading many Catholics that autonomy and freedom, those pre-eminent goods of liberalism, are what matters most.

The result is more or less the same as what happened in France. The Church’s influence over culture is a shadow of what it was two generations ago. Practicing Catholics realize that many of their public schools and libraries, which promote radical sexual ideology, are not safe places for their children. “Pride Month” increasingly rivals Christmas as the most important event in our civic calendar—and even Christmas is not safe from drag queens. It feels as though we are strangers in a strange land, as it did for pious Catholics in the Vendée many years ago.

And yet there is hope. Almost fifty years to the day after Blessed Guillaume Repin was martyred, a little girl was born to a miller and his laundress wife in southwestern France. They named her Bernadette. Fourteen years later, the girl would see a vision of the Virgin Mary that would result in the conversions and healing of thousands and the confirmation of a dogma: the Immaculate Conception, promulgated in 1854. Five million pilgrims visit Lourdes, the site of that Marian apparition, every year.

The many miracles at Lourdes, and the horrors of the war in the Vendée that preceded them, are a necessary reminder as we begin a new year: as much as Christ’s enemies may try to undermine and destroy his Church, he will continue to build his kingdom, often from its own ruins. The continued spiritual power of an elderly cleric and a little peasant girl in France prove the point.”

Notre Père qui êtes aux cieux, que votre nom soit sanctifié, que votre règne arrive, que votre volonté soit faite sur la terre comme au ciel. Donnez nous aujourd’hui notre pain quotidien; pardonnez nous nos offenses comme nous pardonnons à ceux qui nous ont offensés; et ne nous laissez pas succomber à la tentation; mais délivrez nous du mal. Ainsi soit-il.

Je vous salue Marie, Marie pleine de grâce, le Seigneur est avec vous, Vous êtes bénieentre toute les femmes, et Jésus, le fruit de vos entrailles, est béni. Sainte Marie, Mère de Dieu, priez pour nous, pauvres pécheurs, maintenant et à l’heure de notre mort. Ainsi soit-il

Je crois en Dieu, le Père tout puissant, Créateur du ciel et de la terre, et en Jésus-Christ son fils unique, Notre-Seigneur, qui a été conçu du Saint Esprit, est né de la Vierge Marie, a souffert sous Ponce Pilate, a été crucifié, est mort, a été enseveli; est descendu aux enfers; le troisième jour, est ressucité des morts, est monté aux cieux, est assis à la droite de Dieu le Père tout-puissant, d’où il viendra juger les vivants et les morts.

Je crois au Saint Esprit, à la Sainte Eglise Catholique, à la communion des Saints, à la rémission des péchés, à la résurection de la chair, à la vie éternelle. Ainsi soit-il

Merci, Le Sacré Coeur de Jésus!

Dieu Le Roy!

Love,
Matthew

becoming Catholic – Dr. Allan J. Cease

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-by Dr. Allan J. Cease, Dr. Allan Cease served in ordained Protestant ministry for nearly 28 years before his confirmation in the Catholic Church in 1997. He is a graduate of Lycoming College, Williamsport, PA with a Bachelor of Arts in history. He also received a Master of Divinity degree from Wesley Theological Seminary, Washington, DC, and a Doctor of Ministry degree from Drew University, Madison, NJ. He has pastored various United Methodist churches in Northeastern Pennsylvania and South Central New York. His ministry has further included chaplaincy positions in two hospitals, a nursing home, and a state-run residential facility for adults with intellectual disabilities. Dr. Cease has also worked over ten years for the Pennsylvania Department of Labor and Industry. Now retired, he lives with his wife and son in the house in which he grew up in Northeastern Pennsylvania. He can be contacted by email at ajcease142@yahoo.com.

“After 51 years as a Protestant and 28 years as a United Methodist clergyman, I have come home to the Catholic Church. To my delighted surprise, I have found it to be a “pearl of great price.” Let me share with you my faith journey, my journey to Christ and with Christ and my discovery of the fullness of the Church. In so doing, I wish to highlight the joy which emerges through struggles and hardships and, in fact, is made all the more exuberant because of them. My story is a journey to joy!

Some people who come to faith in Jesus Christ have a “Paul” experience. Like St. Paul, they have a dramatic conversion when almost instantaneously they are changed from unbelief to belief and in a moment are brought from darkness to light. These testimonies are wonderful to hear, but they represent a small percentage of the people who have been won to Christ. Most of us have a “Timothy” experience rather than a “Paul” one. St. Timothy was a protégé of Paul, whose mother and grandmother were Christians. He was brought up in the faith and, so far as we know, did not have a dramatic conversion experience. I am one of those rare individuals who has had both a “Paul” experience and a “Timothy” experience.

My childhood was a “Timothy” experience. I was brought up in a devout Methodist home in Northeastern Pennsylvania. From my earliest days, my mother and grandmother read the Bible to me, prayed with me, and sang hymns for me daily so that I came to know the love of Jesus at a very early age.

Call to Ministry

By the time I was in fifth or sixth grade, I had a steadily increasing sense of God’s call to ordained ministry in the Methodist Church. I also had a consistently Methodist education in prep school, college, seminary, and, after entering full-time ministry, in another United Methodist seminary where I completed a Doctor of Ministry program. Starting with my second year in seminary, I became a pastor. Over the course of the next 26 years, I would pastor several United Methodist congregations in Northeastern Pennsylvania and the Binghamton, New York area.

In 1976, I met a young lady from Endicott, New York named Lynne Hess, who was also studying for the ministry. Lynne and I fell in love and were married in 1980.

“You’re Not Playing Bingo!”

Several years later while I was serving a congregation in Binghamton, Lynne was having a spiritual struggle that led her to become a member of the Catholic Church. When I came home one day, she told me she was planning to become Catholic. I voiced my objection, not by lifting up some esoteric point of dogma or theology. No, the first thing I said, believe it or not, was, “You’re not playing Bingo!” I did, in fact, strongly object to the idea of her becoming Catholic. Indeed, I took it as a personal repudiation of me and my ministry. I had never considered myself to be anti-Catholic in any degree, but I believed that Catholics had added certain unscriptural and unnecessary elements to the pure faith in Christ, which Protestants, through Luther and the Reformers, had restored. Over time, however, I began to see how happy Lynne was as a Catholic and how greatly the Catholic Faith was helping her spiritual life as well as how she was taking great pains to be active in my congregation and be supportive of my ministry with the approval of her priest. These realities helped me to accept her decision, although I still had no conscious inclinations toward Catholicism on my own part. Lynne was journeying to joy!

Two years later after we moved to Scranton, Pennsylvania, our son Christian, who was attending a Catholic parochial school, told me that he too wanted to receive First Holy Communion and become Catholic. When I asked him why, he said, “Because I want to have Communion every week, not just once a month, and besides, it is really Jesus!” I then gave him my blessing, amazed that such words would come from an eight-year-old Protestant boy! In retrospect I now realize that the blessing I gave my son was a tacit admission of the Real Presence of Christ in the Eucharist, a truth I was not yet ready to acknowledge. Yet, through this conversation my son had sown a seed that, I believe, played a significant role in preparing me for the Catholic Faith.

In 1990 we moved to Williamsport, Pennsylvania, so that I could pursue a position as a resident chaplain at the Williamsport Hospital. The itinerant system by which we moved every few years and other pressures of pastoral ministry were taking a toll on our family. We hoped that by my entering institutional chaplaincy we would be able to live in one place for a longer period of time and bring more stability to our family life.

At the same time I was growing disenchanted with some of the liberal theology of the United Methodist Church and especially its pro-choice position on abortion and its continual controversies over the ordination of homosexuals. So although I was intending to become endorsed as a United Methodist chaplain, I was actively looking into transferring my orders to some other Protestant denomination. I considered the Lutherans, Episcopalians, and the United Church of Christ, but I soon discovered that they were having the very same problems with these moral issues that the United Methodists were, and, in the case of the latter two, the situation was even worse. There seemed to be a lack of consistency with historic Christianity on several key matters and no central authority to prevent the church from voting every four years on whether abortion or the practice of homosexuality and remarriage after divorce were right or wrong!

A Life-Altering Weekend

In August 1993, one month before I was planning to appear before the United Methodist committee which I was hoping would endorse me as a chaplain, my wife told me she wanted to attend the National Sacred Heart Conference at Franciscan University

in Steubenville, Ohio. Lynne told me one of the speakers was Msgr. John Esseff from Scranton, a priest whom I had known and admired for about twenty years. To her surprise, I agreed to go with her. We decided, however, that I was not obligated to attend any of the conference and if at any time I didn’t want to be at the conference, I could go sightseeing in nearby Pittsburgh.

As it turned out, I did attend the conference, every session, even the ones about the Sacred Heart of Mary. I did get into some confrontations with certain militant Catholics over doctrinal issues, and I blew my cool when one young man told me that Martin Luther was the AntiChrist! I think that most of the people in the cafeteria that day could hear me yelling back my defense of Luther and the Reformation during that lunchtime “conversation.” In spite of this, I kept attending the sessions. I was enthralled by Msgr. Esseff’s Saturday evening youth program, but the conference still had no life-changing effect on me until the next morning when I attended the Mass that closed the conference. What was about to happen to me was my “Paul” experience to follow my “Timothy” one. As a Protestant, I had already been converted to Christ; now I was about to be converted to the fullness of the Church.

During Communion, as the Catholics in the room were going forward to receive the Eucharist and I remained in my pew in prayer, I was suddenly overpowered by the awesome presence of holy love. In an indescribable way I was bathed with the Spirit of the Lord and began to weep openly. I regained my composure, however, by the time my wife and son returned to the pew. I believe that, at that moment, I received what St. Thomas Aquinas called “spiritual communion,” that is receiving the graces of the Eucharist without actually receiving the Eucharist.

After Mass I did not say a word about what I had experienced even though I felt a love, a joy, and a sense of holiness in my spirit I could not describe. But as we were pulling out of the parking lot to leave the conference I nearly caused Lynne who was driving to swerve off the road when I said, “I think the Lord wants me to become a Catholic!” Then I shared with my wife and son what I had experienced during Mass. But I also found my defenses going up as I began to list all the reasons I did not want to be a Catholic and should not be one. These ranged from doctrinal beliefs which I considered unscriptural to vocational issues such as my call to ministry. I knew at this point in my faith journey that I most certainly did not want to become Catholic, but somehow in my innermost being I was compelled to do so.

Upon returning home, I decided to enter the inquiry stage of RCIA (The Rite of Christian Initiation of Adults). It was providential that there was a newly ordained permanent deacon at the parish in South Williamsport where my wife and son were members. He had also been a Protestant minister for many years. In fact, at one point he had served as dean of a Protestant theological seminary. I started to meet with him regularly to discuss the Catholic Faith. I tried to be brutally honest about my objections to what I thought Catholics believed about Mary, the Pope, purgatory, and other doctrinal issues. In response, the deacon would give me sections of the Catechism and the documents of the Second Vatican Council to read and respond to. What I read in those documents and heard from the deacon’s instruction went far beyond what I expected. Much of it was not what I thought Catholics believed. Not only to my great surprise was Catholic teaching in total harmony with Scripture, I discovered that I already believed much more of it than I had thought I did. I did voluminous reading. I digested the Catechism and some of the writings of the Church Fathers. I searched the Scriptures to find support for Catholic teaching, and, as a result, became more convinced that in the Catholic Church is the fullness of truth. I was still wrestling with various issues, though, and did not enter the Catholic Church at that point.

The Eucharist Drew Me

Pivotal to my conviction of the Catholic Church having the fullness of truth was my increasing awareness of the Real Presence of Christ in the Eucharist. This is not surprising, since the Eucharist is so absolutely central to our faith and identity as Catholic Christians.

Holy communion has always been very important to me. As a Methodist, I believed that communion was a sacrament and, as such, conveyed divine grace. I further believed that our Lord was indeed spiritually present in this sacrament; but also that the bread and grape juice, while special and sacred, remained bread and grape juice after their consecration. For many years I had never thought there was a need for me to rethink or re-experience the meaning of Christ’s presence in the sacrament. But in the decade before my Steubenville experience, I was gradually discovering there was something more.

Interestingly, a liturgical renewal within my Protestant denomination played a role in this process. In the mid-1980’s, the United Methodist Church issued a new Order for the Sacrament of the Lord’s Supper which bore a much closer resemblance to the Vatican II Liturgy of the Mass than did the previous ritual, which had emphasized holy communion as a memorial meal symbolized in bread and cup. The new one offered a shift in emphasis and startled me with the words that had been added to the calling down of the Holy Spirit section (“epiclesis”) in the so-called Prayer of Thanksgiving. These words ask the Holy Spirit to make the bread and wine the Body and Blood of Christ for the worshipers.

One day after having offered this prayer, it truly hit me what I was asking the Lord. I was not asking God to turn these communion elements into representations of Christ’s Body and Blood, but into His actual Body and Blood! That thought, especially after my Steubenville experience, blew me away! I began to ask myself, “Do I really expect the Prayer of Thanksgiving to be answered? Can Jesus Christ actually transform ordinary bread and wine into His actual Body and Blood, and will He do it?” At that point I had not yet adequately grappled with the issues of apostolic succession and the validity of a Protestant celebration of the Eucharist, but that change in the Methodist liturgy started me down the path of acceptance and appreciation of both transubstantiation and the Catholic Mass itself when I actually encountered it.

During my final years of Protestant ministry, I was serving as a part-time chaplain at a large state-operated residential facility for adults with intellectual disabilities. My offering of holy communion to the individuals who lived there also caused the Holy Spirit to enlighten me about the Real Presence of Christ in the Eucharist. As I ministered to these individuals who had moderate, severe, and profound cognitive disabilities, I realized that when I held aloft the communion wafer and said to them, “The Body of Christ,” many of those who heard these words were incapable of comprehending them as symbol but understood them literally. It dawned on me in the course of this ministry that these folks truly believed that wafer was what I said it was — the Body of Christ. Beginning to look at the Eucharist through their intuitive spirituality, I began to believe it, too.

These experiences intensified the insights I was gaining from reading the Church Fathers, who I discovered were unanimous in their teaching that the Eucharist is the Real Presence of the Lord.

Additionally, I saw the sixth chapter of John in a new light. I came to realize that when Jesus said, “My flesh is true food and my blood is true drink” (John 6:55), He was not speaking in metaphorical terms but in literal ones. If His language had been symbolic, He certainly would have clarified the matter promptly for those disciples who “turned back and no longer went about with Him” (John 6:66), but He did not. I came to see that in an earlier passage when Nicodemus misunderstood what Jesus was saying about being “born anew” (or “born from above,” John 3:3-4), the Lord did offer an explanation. “What is born of the flesh is flesh, and what is born of the Spirit is spirit” (John 3:6). But in John 6, Christ’s words about eating His flesh and drinking His blood stood with no modification. Their meaning was seen to be self-evident and obvious. As astonishing as it seems, the Eucharist is the Body and Blood, Soul and Divinity of Jesus Christ!

Trouble With Mary

Another serious doctrinal issue I had to overcome in my pilgrimage centered on the Catholic teachings about Mary. I thought that Catholics made too much of Mary and, since we could go directly to Jesus as our Mediator and Advocate, praying to Mary was unnecessary at best and blasphemous at worst.

I recall one afternoon when our son came home from parochial school with a rosary given to him by his teacher. When he asked me to pray the Rosary with him, I wanted nothing to do with it. I remember getting up, saying, “Get that thing away from me!” and walking away with Christian running after me with his rosary in hand before Lynne thankfully intervened. For me at that point in my faith journey, the Rosary was an obsolete remnant of the Middle Ages that was connected with superstition for illiterate people, not the beautiful and powerful aide to intimacy with God that I now know it to be. In the years that have passed since my son chased me around the parsonage with his rosary, the Holy Spirit has helped me to see that our Catholic devotion to Mary does not take anything away from Jesus, but instead it exalts Him!

When we pray to Mary, we are not looking at her as an object of worship, but merely asking her to direct us to her all-gracious Son in praise and intercession. When we affirm her Immaculate Conception we are not declaring that Mary needed no Savior, for as the Catechism states, “She is redeemed, in a more exalted fashion, by reason of the merits of her Son’” (CCC, paragraph 492). Rather her preservation from original sin is fitting in light of the reality of the Incarnation since Mary bore in her womb the Second Person of the Godhead who was conceived by the Holy Spirit.

In summary, I have discovered that the dogma of the Immaculate Conception and the other Catholic dogmas concerning Mary are not superficial appendages to our Christian beliefs but are necessary to a complete development and appreciation of the miracle of the Incarnation. Although one cannot definitively quote chapter and verse from Scripture to “proof text” some Marian doctrines, they logically follow from a full understanding of who Jesus truly is, God Incarnate, a belief that all Christians can gladly affirm!

Vocational Concerns

The vocational and practical issues of my coming into the Church were more problematic than the doctrinal ones. After all, I was married and assumed I could not be a priest. Ever since I was in elementary school all I ever wanted was to be an ordained minister and I was finding that dream shattered. Besides that, being a pastor was the only occupation I had ever known. I had never actually had a job in the secular world.

In 1994 I resigned from the church I was pastoring, took an early retirement from the United Methodist Church, and started looking into secular jobs while still pursuing the part-time chaplaincy position I continued to hold, ministering to adults with developmental disabilities. The next five or six years were extremely difficult financially and put tremendous strain on me and my family. During that time, my wife waged a terrible battle with bipolar disorder and was hospitalized numerous times in various mental health units. I was also terrified about how I should approach my mother about my decision to become Catholic. She was now in her upper 80’s and in very poor health. I was sure that the news that her son the minister wasn’t going to be a minister anymore would break her heart and spirit. All of these obstacles delayed my entrance into the Catholic Church.

An Authority I Could Trust

When all is said and done, the key issue in my entering the Catholic Church was the matter of authority. I was frustrated and despairing over the Protestant denominations’ inability to speak and act with a unified, consistent authority on several significant matters of faith and morals. I was drawn to the Catholic Church because I began to see that when Jesus gave His authority to the Apostles (cf. Matthew 10:1; 28:16-20), He was bestowing it upon His Church. I became increasingly convinced that the unity and consistency of that authority to speak and act in His name was most fully present in the Catholic Church.

In 1997, as I was moving towards my final weeks of RCIA, this conviction was put to the test when I read the Easter Vigil liturgy and encountered the statement I would have to affirm in order to be confirmed as a Catholic: “I believe and profess all that the holy Catholic Church believes, teaches, and proclaims to be revealed by God.” That word “all” threw me at first. As a Methodist, I did not feel required to accept everything my denomination taught as revealed by God. So I thought to myself, “How can I affirm that statement? I still don’t know all that the Catholic Church believes and teaches, and some of what I think I know I’m still not sure about including some of that stuff about Mary.” Yet I was sure about this matter of the authority of the Church in its faithfulness to apostolic teaching. So I affirmed what I knew, trusted twenty centuries of apostolic teaching for what I didn’t know or wasn’t sure of, and gladly and gratefully read the entire statement at Easter Vigil without hesitation.

I was confirmed and received my first Eucharist in the Church that Jesus founded through the Apostles. I will remember and cherish dearly that wonderful Easter Vigil in 1997 all the remaining days of my life. It was an occasion of profound joy even though I still did not have a permanent full-time job at the time, and we were still facing severe financial, emotional, and marital difficulties as a result of the many pressures we had to endure. It was a journey to joy in the midst of the dark night of my soul as I continued to wrestle with what sort of vocation God had in store for me.

Our financial woes continued to mount until I secured a full-time position with the Commonwealth of Pennsylvania late in 2000, but it was too late to save us from bankruptcy and too late to save our marriage. Lynne and I separated in 2000, and I very reluctantly granted her a divorce in 2003. For several years I lived a life of celibate singleness, keeping in touch with Lynne as a friend and praying for the restoration of our marriage.

In 2007 my prayers were answered when Lynne approached me about getting back together as husband and wife. We agreed, however, that before setting a date for our reuniting, we would test our relationship by participating in a Retrouvaille weekend at our diocesan retreat center. (Retrouvaille is an outstanding Catholic program for couples with troubled marriages, an outgrowth of Marriage Encounter. I highly recommend it.) On December 18, 2010, Lynne and I reaffirmed our marriage vows before the altar of St. Therese’s Church in Shavertown, PA.

I was relieved to discover that many of my fears and apprehensions about becoming Catholic were largely unfounded. When I told my mother I was Catholic several months after I was received into the Catholic Church, she took the news better than I expected, and so did most of my other relatives and friends. Additionally, although I have not become a priest or deacon, I have no shortage of opportunities to use my pastoral gifts and training in my local parish. At St. Therese’s I have served as a lector, Extraordinary Minister of Holy Communion, catechist for RCIA and SPRED (special religious education), Lenten Scripture study leader for four years, member of the Parish-Pastoral council for three years and chairperson for one; and a member of the Liturgy Committee and the newly formed men’s faith sharing group. I have been at no loss of occasions to serve our Lord. The pastor and members of St. Therese’s are giving us tremendous encouragement and support.

In his letter to the Philippians, St. Paul writes, “Rejoice in the Lord always! Again I will say, ‘Rejoice!’ Have no anxiety about anything but in everything by prayer and supplication with thanksgiving, let your requests be known to God. And the peace of God, which passes all understanding, will keep your hearts and minds in Christ Jesus” (Philippians 4; 4, 6-7).

Do you know what was going on with Paul when he wrote those words? He wasn’t sitting in an ivory tower or enjoying a time of pleasure and ease. No, he was shackled in a dark dingy prison cell, not knowing from one moment to the next whether or not he would live or die. Yet he was moved to write, “Rejoice in the Lord always! Again I will say, ‘Rejoice’!” What could possibly give the apostle boundless joy in the midst of such desperate circumstances? It was the knowledge that “the Lord is at hand” (Philippians 4:5). He is coming someday on the clouds of glory. He is coming today and every day to bring us peace in the midst of pain, hope that disperses despair, and joy that no sadness or heartache can overcome. Jesus will lead us all on a journey to joy if we but trust Him. Thank God for the Catholic Church!”

Love & joyful welcome. Be patient with us, we are a church of sinners.
Matthew

Grace is terrifying

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Grace is an eerie thing: subtle, sublime, quiet, small, whispering, unassuming, tiny, easily missed, ephemeral, when new, like sweet incense, or fragrant fresh cooking, but powerful; definitely powerful force.

It gives you ‘new eyes’, new/renewed strength, resolve, to accept, to resist, allowing you to see today, in peace, subtly, like new colors, or shades thereof, the wisdom, the rightness/correctness, and accept in peace what yesterday you would have suffered to protest, easily succumbed to the temptation of? Ask St Paul, Deo gratias!!!!

What if that’s IT? I mean, what if Jesus in calling the scribes and Pharisees ‘blind’ was not using a metaphor? What if sin literally blinds us, spiritually, in a physical sense? Am I making any sense?

What if mortal sin can be felt? Not only in terms of guilt of conscience, but in loss, true loss of vitality of the Spirit to ‘see’, to understand the truth? The Truth as God sees it, ever-clearly, but we, dimly, ever so dimly in near perfect darkness, only dim momentary flashes, if you’re tuned in, receptive, prayerful? The Life of Grace? Scripture tells us no mortal can see God and live. (Ex 33:20)

I realize we are told to believe that literally. It’s just terrifying, terrifying, in the extreme to rub one’s eyes in that realization, to experience it physically/personally oneself. That grace, as subtle, sublime as it is becomes personal? Physically intimate? To oneself? Yikes!!! Holy Supernatural, literally, Batman!!!

Maybe it’s just middle age and fatigue, or, is/was yesterday’s less than healthy menu choices? Surely, other factors affect, but still. I don’t know, but terrifying nonetheless, in possibility, in reality.

Love,
Matthew

Summa Catechetica, "Neque enim quaero intelligere ut credam, sed credo ut intelligam." – St Anselm, "“Si comprehendus, non est Deus.” -St Augustine, "Let your religion be less of a theory, and more of a love affair." -G.K. Chesterton, "As the reading of bad books fills the mind with worldly and poisonous sentiments; so, on the other hand, the reading of pious works fills the soul with holy thoughts and good desires." -St. Alphonsus Liguori, "And above all, be on your guard not to want to get anything done by force, because God has given free will to everyone and wants to force no one, but only proposes, invites and counsels." –St. Angela Merici, “Yet such are the pity and compassion of this Lord of ours, so desirous is He that we should seek Him and enjoy His company, that in one way or another He never ceases calling us to Him . . . God here speaks to souls through words uttered by pious people, by sermons or good books, and in many other such ways.” —St. Teresa of Avila, "I want a laity, not arrogant, not rash in speech, not disputatious, but men and women who know their religion, who enter into it, who know just where they stand, who know what they hold and what they do not, and who know their creed so well that they can give an account of it, who know so much of history that they can defend it. I want an intelligent, well-instructed laity… I wish you to enlarge your knowledge, to cultivate your reason, to get an insight into the relation of truth to truth, to learn to view things as they are, to understand how faith and reason stand to each other, what are the bases and principles of Catholicism, and where lie the main inconsistences and absurdities of the Protestant theory.” (St. John Henry Newman, “Duties of Catholics Towards the Protestant View,” Lectures on the Present Position of Catholics in England), "We cannot always have access to a spiritual Father for counsel in our actions and in our doubts, but reading will abundantly supply his place by giving us directions to escape the illusions of the devil and of our own self-love, and at the same time to submit to the divine will.” —St. Alphonsus Ligouri, "The harm that comes to souls from the lack of reading holy books makes me shudder . . . What power spiritual reading has to lead to a change of course, and to make even worldly people enter into the way of perfection." –St. Padre Pio, "Screens may grab our attention, but books change our lives!" – Word on Fire, "Reading has made many saints!" -St Josemaría Escrivá, "Do you pray? You speak to the Bridegroom. Do you read? He speaks to you." —St. Jerome, from his Letter 22 to Eustochium, "Encounter, not confrontation; attraction, not promotion; dialogue, not debate." -cf Pope Francis, "God here speaks to souls through…good books“ – St Teresa of Avila, Interior Castle, "You will not see anyone who is really striving after his advancement who is not given to spiritual reading. And as to him who neglects it, the fact will soon be observed by his progress.” -St Athanasius, "To convert someone, go and take them by the hand and guide them." -St Thomas Aquinas, OP. 1 saint ruins ALL the cynicism in Hell & on Earth. “When we pray we talk to God; when we read God talks to us…All spiritual growth comes from reading and reflection.” -St Isidore of Seville, “Also in some meditations today I earnestly asked our Lord to watch over my compositions that they might do me no harm through the enmity or imprudence of any man or my own; that He would have them as His own and employ or not employ them as He should see fit. And this I believe is heard.” -GM Hopkins, SJ, "Only God knows the good that can come about by reading one good Catholic book." — St. John Bosco, "Why don't you try explaining it to them?" – cf St Peter Canisius, SJ, Doctor of the Church, Doctor of the Catechism, "Already I was coming to appreciate that often apologetics consists of offering theological eye glasses of varying prescriptions to an inquirer. Only one prescription will give him clear sight; all the others will give him at best indistinct sight. What you want him to see—some particular truth of the Faith—will remain fuzzy to him until you come across theological eye glasses that precisely compensate for his particular defect of vision." -Karl Keating, "The more perfectly we know God, the more perfectly we love Him." -St Thomas Aquinas, OP, ST, I-II,67,6 ad 3, “But always when I was without a book, my soul would at once become disturbed, and my thoughts wandered." —St. Teresa of Avila, "Let those who think I have said too little and those who think I have said too much, forgive me; and let those who think I have said just enough thank God with me." –St. Augustine, "Without good books and spiritual reading, it will be morally impossible to save our souls." —St. Alphonsus Liguori "Never read books you aren't sure about. . . even supposing that these bad books are very well written from a literary point of view. Let me ask you this: Would you drink something you knew was poisoned just because it was offered to you in a golden cup?" -St. John Bosco " To teach in order to lead others to faith is the task of every preacher and of each believer." —St. Thomas Aquinas, OP. "Prayer purifies us, reading instructs us. Both are good when both are possible. Otherwise, prayer is better than reading." –St. Isidore of Seville “The aid of spiritual books is for you a necessity.… You, who are in the midst of battle, must protect yourself with the buckler of holy thoughts drawn from good books.” -St. John Chrysostom