Sunday, November 12, 2017
Friday, November 10, 2017
The following comes from the Catholic World Report:
So it seems that during the coming decades it will be increasingly difficult for secular liberalism to maintain itself among the people as a minimally satisfying system of practice and belief. Still, historical change is generally slow, and liberalism has been very effective at weakening its competitors, so it is likely to be with us in an ever-less appealing and successful form for some time to come. The best analogy to the period we may have before us is therefore the Brezhnev era in the Soviet Union. Catholics can expect any number of petty restraints and stupid oppressions, but no terror, and less and less real belief in the official system. As a result, we can very likely expect a fertile field for Christian witness and for the growth of new forms of Christian life and revival of very old ones.
Secular liberalism is at odds with Catholicism. The point seemed obvious to most people until the postwar period, when the thought took hold that an essentially harmonious relationship could be established that would draw on the American model. America, it seemed, was different from Europe with its long tradition of statism and anti-clericalism. It rejected an established church, but embraced religious freedom, an active and diverse civil society, and a limited and decentralized government that did not try to dominate culture and gave the Church the protection and freedom she needed to thrive.
The attempt to establish a harmonious relation with the liberal state has been less fruitful than hoped, and even in America has run into profound difficulties. Our government and other authoritative institutions have become more centralized and more concerned with remodeling all aspects of life, including the beliefs and attitudes of the people. We are becoming more like Europe, and to make matters worse the outlook of the governing classes on both sides of the Atlantic has moved in a direction radically opposed to both religion and natural law. Throughout the Western world, Catholics and Catholic institutions are increasingly required to conform to anti-Catholic norms, and in much of it you can be punished as a criminal for public assertion of Catholic moral doctrine.
The intolerance is aimed less at Catholicism in particular, although the Church is a highly-visible target, than any form of Christianity that does not reduce without remainder to progressive politics and private therapy. We are increasingly ruled by practical utopians who believe themselves comprehensively responsible for human relations, and their efforts leave no place for an independent and refractory organization like the Church that proposes a contrary vision that now counts as intrinsically antisocial and oppressive.
So where will the present situation lead if—as seems quite possible—our secular authorities continue on their present course? Will the blood of the martyrs once again be the seed of the Church, or will multiplying restrictions and disabilities wear down Catholic life until the Church all but disappears?
Many societies have been anti-Catholic. How effective their anti-Catholicism has been has depended on the nature of the society and its guiding principles. Roman society, for example, had nothing to propose that could fill the needs Christianity satisfied, and the Roman empire was more loosely organized and its activities more limited than modern states. As a result, Roman persecutions, however savage they might be, were mostly local, sporadic, and ineffectual. By the time the Romans saw a need for comprehensive enforcement of religious loyalty the Christians were too strong and the empire too divided for the policy to be effective.
Some of the Church’s more recent opponents have been more organized, focused, steady, and successful. The Muslims eliminated Catholicism from North Africa, the home of Cyprian and Augustine, and the Protestants did much the same over large stretches of Europe. They were able to do so because the governments they established had more comprehensive concerns than the Roman government did, they took the issue of religious unity more seriously, and they stood for principles that had the broad-based appeal and staying power needed to establish themselves at least somewhat durably among the people.
In the last century the most severe attacks were carried on by secular systems that functioned as religions but excluded transcendent truth and authority. The attacks were organized and focused to the point of fanaticism, and they often led to widespread martyrdom of clergy and ordinary believers, as with the radically anticlerical regimes in Mexico and Spain and the totalitarian regimes that ruled Nazi Germany, Soviet Russia, and their respective empires.
Those attacks were not enduringly effective because the regimes carrying them on were too much at odds with human nature and with the societies they dominated for their vision to endure. Thus, for example, religious belief has bounced back in Russia, and Christianity is making unprecedented advances in China. Both countries had been searching for some sort of guiding principle, and when communism failed Christianity stepped into the gap. (In regions like East Germany and the Czech Republic, where communism was imposed from outside on a society in which religion was already weak, Soviet domination does seem to have accelerated the loss of faith.)
It appears, then, that as a human matter suppression of Catholicism is likely to work if the system that carries it on endures, takes the effort seriously, and offers a reasonably appealing way of life that provides somewhat of a substitute for what is suppressed.
So what does that mean in the case of secular liberalism, assuming it remains as ideological a system as it now seems? It has been enormously successful as a practical matter, and the way of life it offers evidently appeals to a great many people. Further, its opposition to Catholicism has become much more serious and active during the post-60s period. The result is that it has been very successful in changing religious views and weakening Church authority among the laity and even among many clergy and religious.
Given all that, the obvious question as to the future of Catholicism in the West, humanly speaking, is how much staying power secular liberalism will have, and whether it will maintain its appeal to ordinary people. Luckily for Catholics (and for humanity in general), those requirements bring weak points of the liberal system into focus. Secular liberalism makes maximum equal satisfaction its highest good. That principle is what gives it popular appeal, but it means ever-greater demands on public resources, since people require more and more to be satisfied, and it also means ever-less discipline, loyalty, and public spirit to support the system, since it undermines ideals of love and sacrifice.
Secular liberalism lacks a grounded principle of authority, and its aspiration to universal satisfaction makes it adverse to widespread use of threats and force. As a result, its basic method for maintaining control is a system of payoffs, propaganda, and ever-more comprehensive regulation. That method has mostly been rather successful. Material benefits have been funded through the extraordinary productivity of capitalist economies in a technological age, propaganda facilitated by alliance with the mass media and the expertise and training industry (otherwise known as the educational system), and regulation made effective by a comparatively high degree of bureaucratic discipline and efficiency.
None of those resources are infinite or everlasting. Organizational discipline and efficiency don’t sit well with an emphasis on equal satisfaction, so they are unlikely to be maintained. Also, it is becoming harder and harder to fund public programs or provide individuals with satisfactory employment, so much so that public finance has been reduced to an endless series of short-term expedients that everyone knows cannot go on forever. When the money runs out, people start feeling real economic pressure, and the government is unable and seems unwilling to do anything for them, will they keep on believing what they are told? Why should they, when the basis of what they have been told is that they have a right to get what they want?
Wednesday, November 8, 2017
Devotion of St. Bernard to the Shoulder Wound of Jesus
Releases many souls from purgatory each time it is prayed.
O Loving Jesus, meek Lamb of God, I a miserable sinner, salute and worship the most Sacred Wound of Your Shoulder on which You bore Your heavy Cross, which so tore Your Flesh and laid bare Your Bones as to inflict on You an anguish greater than any other Wound of Your Most Blessed Body. I adore You, O Jesus most sorrowful; I praise and glorify You and give You thanks for this most sacred and painful Wound, beseeching You by the crushing burden of Your heavy Cross to be merciful to the souls in purgatory and to me, a sinner, to forgive me all my mortal and venial sins, and to lead me on towards Heaven along the Way of Your Cross. Amen.
Wednesday, November 1, 2017
Sunday, October 29, 2017
“Let me go one step further. From today’s crisis, a Church will emerge tomorrow that will have lost a great deal. She will be small and, to a large extent, will have to start from the beginning. She will no longer be able to fill many of the buildings created in her period of great splendor. Because of the smaller number of her followers, she will lose many of her privileges in society. Contrary to what has happened until now, she will present herself much more as a community of volunteers....
"As a small community, she will demand much more from the initiative of each of her members and she will certainly also acknowledge new forms of ministry and will raise up to the priesthood proven Christians who have other jobs. In many smaller communities, respectively in social groups with some affinity, the normal care of souls will take place in this way....
"There will be an interiorized Church, which neither takes advantage of its political mandate nor flirts with the left or the right. This will be achieved with effort because the process of crystallization and clarification will demand great exertion. It will make her poor and a Church of the little people.... All this will require time. The process will be slow and painful....
(J. Ratzinger, Faith and the Future).
Saturday, October 28, 2017
The following comes from the Catholic Exchange:
Psychologists tell us that one of the chief evils of our age, an evil apparently less evident in earlier ages, is that of easy defeat. Be this as it may, most people who are honest with themselves would probably have to admit to indulging in despondency. They are fortunate if they have nothing worse to confess than despondency; there are many who labor under the weight of near-despair. Whether guilty of surrendering to the temptation or whether burdened with a sense of guilt that in fact is without foundation, a man can reduce his spiritual vitality so as virtually to close his soul to the operation of hope. When hope dies, there is very little chance for faith and charity.
It is a commonplace to observe that the saints were not those who never fell, but those who never gave in to their falls. It is less generally understood that the saints felt just the same longing as we do for the excuse to go on falling. The parable of the wheat and the cockle should show us that the saints were not only as divided against themselves interiorly as we are, but that they had to go on struggling all their lives against the desire to let the cockle have its way.
A mistake we make is to think of the saints as triumphing over temptation by the felt force of ardent love. Some of them, certainly, experienced this fire, but for the most of them it has been a question of grinding out dry, hard acts of faith and hope through clenched teeth. The saints have had to fight every inch of the way against discouragement, defeatism, and even despair.
How could it be otherwise? No virtue can be productive of good unless it comes up against the evil that is its opposite. Courage is not courage until it has experienced fear: courage is not the absence of fear, but the sublimation of fear. In the same way, perseverance has to be tried by the temptation to give up, by the sense of failure, by an inability to feel the support of grace. The reason Christ fell repeatedly — one tradition would have it that He fell seven times — is at least partly because we fall repeatedly and have need of His example in recovering from our falls. The difference between His falls and ours is that, whereas His were because of weakness of the body, ours are because of weakness of the will. The likeness between His and ours lies simply in the use that can be made of them.
Even if we do not reproduce the Passion in any other respect, we have the chance of reproducing it in perseverance under exhaustion. If, as we have seen, the Passion is constantly being renewed in the members of Christ’s Mystical Body, there must always be some aspect of Christ’s suffering to which our own personal sufferings can show an affinity. If we are bearing witness to the same truth, opposing the same evil, moving in the same direction, then the same means must be used by us as those that were used by Christ — namely, patience and endurance in the all-but-defeating experience of life. The effort that we make to regain the position lost by either circumstances or sin will reflect the effort made by Christ to return to the interrupted work of cross-bearing. Nothing of our experience need be wasted, not even our sinfulness.
So it would seem that the truly Christian man transcends discouragement only by accepting it. No man can pass beyond an obstacle except by facing it and rising above it. To go around an obstacle is not to overcome it, but to evade it. Circumvention may be all right when we are traveling along a road, but it will not do when we are advancing toward God by the way of the Cross.
Friday, October 27, 2017
Sunday, October 22, 2017
Saturday, October 21, 2017
The following comes from the Catholic Exchange:
Prayer is, as it were, being alone with God. A soul prays only when it is turned toward God, and for so long as it remains so. As soon as it turns away, it stops praying. The preparation for prayer is thus the movement of turning to God and away from all that is not God. That is why we are so right when we define prayer as this movement. Prayer is essentially a “raising up,” an elevation. We begin to pray when we detach ourselves from created objects and raise ourselves up to the Creator.
Now, this detachment is born when we clearly realize our nothingness. That is the real meaning of our Lord’s words: “He that shall humble himself shall be exalted.” His whole life was a continual abasement, always more and more profound. St. Bernard does not hesitate to say that such an abasement brings us face-to-face with God. Hence the peace of souls that have fallen, when, raised up by God, they find themselves in His presence. And it is precisely in their abasement, once they have recognized and admitted it, that they find Him, because it is there that He reveals Himself. The only thing that prevents Him from doing so is our “self.” When we own to our nothingness, this “self” is broken down, and once that happens, the mirror is pure, and God can produce own image in the soul, which then faithfully reproduces His features that are revealed in all their harmony and perfect beauty.
This is what our Lord meant in that vital passage in the Sermon on the Mount, and what all human considerations on prayer repeat endlessly but without arriving at its full splendor: “But thou, when thou shalt pray, enter into thy chamber and, having shut the door, pray to thy Father in secret.”95 Enter this sacred chamber of your soul and there, having closed the door, speak to your Father, who sees you in these secret depths, and say to Him, “Our Father, who art in Heaven. . . .” This intimate presence; your faith in Him who is the secret depth of it and gives Himself there; the silence toward all that is not God in order to be all to Him — here is the preparation for prayer.
It is obvious that we do not reach such a state of soul without being prepared for it by quite a combination of circumstances. And this is just what we do not know sufficiently in practice. The way to prepare for prayer is by leading a divine life, and prayer, after all, is that divine life. Everything that reproduces God’s image in us; everything that raises us beyond and above created things; every sacrifice that detaches us from them; every aspect of faith that reveals the Creator to us in creatures; every movement of true and disinterested love making us in unison with the Three in One — all this is prayer and prepares us for a still more intimate prayer. All this makes real the divine word of the Sermon on the Mount and the dual movement it recommends: shut the door and pray to thy Father. When He spoke thus, the divine Word showed that He knew our being and its laws. He revealed Himself as our Creator and made Himself our Redeemer. He showed that He made us and that He alone can remake us.
We do not suffice to ourselves; we have not in us that which can complete us; we need to be completed. I know I am putting it badly when I say that this complementing thing is not in us. Actually, it is in within us, but it is in a part of us that is, as it were, outside of us. In us, as in God, there are “many mansions.” God is within us in the depths of our soul, but by sin we no longer occupy those depths. When Eve looked at the forbidden fruit and stretched out her hand to take it and eat it, she went out of those secret depths in her soul. It was these depths that were the real terrestrial paradise, where God visited our first parents and spoke to them. Since the Fall, God is in us, but we are not!
The preparation for prayer consists in returning to those depths. Renunciation, detachment, recollection — whatever word we use, the reality is the same, and that reality is the true secret of prayer. Close the door and enter. . . . It needs only these two phrases to explain this, but in reality they are only one thing. They represent a movement, for all that unites us to God is movement. The words are related to two “terms,” or ends. If we speak of the terminus a quo (that is, from), they say (and they do what they say): Close. If we think of the terminus ad quem (that is, to), they say: Enter.We have to close the door on all that is not, and enter into HIM WHO IS. There you have the secret of all prayer.
Friday, October 20, 2017
Today the church remembers the Polish Martyr Fr. Jerzy Popieluszko. He was beatified by Pope Benedict in 2010. The following comes from the St. Stanislaus Kostka parish in Brooklyn, NY:
Fr. Jerzy Popieluszko was born on September 14, 1947 in Poland on the feast of Holy Cross Day. He was the fourth child born to Marianna and Wladyslaw Popiełuszko. Two days later, he was baptized in his family parish church in Suchowola. His mother, still in a blessed state, offered him up as a servant God. In 1954, he started elementary school and then continued his education in the local high school. After graduation, he entered the seminary in Warsaw. After a year of study, he was drafted into the army and inducted into a special unit created to destroy priestly vocations among young people. Two years in the army had adversely affected his health. Later it even interfered with his priestly ministry. He was ordained at the hands of Cardinal Stefan Wyszynski on May 28, 1972. During the years 1972-1980 he was a vicar in the following parishes: Holy Trinity in Zabkach, Our Lady of the Rosary in Anin and Child Jesus in Warsaw. Due to his failing health and inability to continue the duties of a vicar, he was assigned to work with students in St. Anne’s Church in Warsaw. In 1979, he began his priestly ministry as a chaplain to medical workers in the archdiocese of Warsaw.
On May 20, 1980 he was transferred to the St. Stanislaus Kostka Parish in Warsaw. There he continued his ministry and assisted in the parish as a resident.
On August 31, 1980, at the request of Cardinal Stefan Wyszynski he celebrated Mass for striking workers. This was the beginning of his ministry among workers. All along, Fr. Jerzy was involved in assisting the needy – especially families with many children, poor, and close to those in prison camps. He collected food and medicine for them. He attended hearings of those arrested for interfering with martial law. He supported political prisoners.
In February of 1982 he started celebrating Mass on the last Sunday of every month for freedom of Poland. As months passed, more and more people came from near and far to participate in the Mass. The communist leaders at that time were not pleased with the actions of Fr. Jerzy and the respect he was enjoying from people all over Poland. More and more often things happened that were meant to scare Fr. Jerzy and force him to resign from ministry. Twice his home was broken into, he was constantly being followed, harassed, stopped by police. His home was bombed and his car was doused with paint. At the same time letters were arriving at the Bishop’s office complaining that his sermons „were consistently taking aim at the People’s Republic of Poland”. In September 1983, a case was brought against him accusing him of „excessive use of his rights as a priest in an effort to cause harm to the People’s Republic of Poland.”
In December 1983 he was arrested. Upon the intervention of the Church, he was released. He was facing a possible 10 years in prison. From January to June 1984, he was interrogated 13 times. His prison sentence was later dropped as a result of the amnesty program of 1984. However, simultaneously a slander campaign was being conducted by Jerzy Urban, the then spokesman for the government newspaper.
On October 13, 1984, near the town of Ostróda an attempt was made on the life of Fr. Jerzy Popieluszko who was returning from Gdansk to Warsaw.
On October 19, along with the driver Waldemar Chrostowski he travelled to Bydgoszcz. At 6:00pm on that day, he celebrated Rosary Devotions and Holy Mass in Polish Saints Martyred Brothers Church.
On their return trip at about 10:00pm he was abducted in a place called Przysiek near Torun by three members of the Ministry of Internal Affairs. He was brutally beaten, he was tied up in a way that any movement caused the noose to tighten around his neck, and then he was locked in the trunk of a car. A boulder weighing about 24 pounds was tied to his legs, and he was thrown into a tributary of the Wistula River near Wloclawek.
His body was finally found on October 30.
Read the rest here.
Read the rest here.
The following comes from The Integrated Catholic Life:
Let’s get very, very basic and very, very practical about prayer. The single most important piece of advice I know about prayer is also the simplest: Just do it!
How to do it is less important than just doing it. Less-than-perfect prayer is infinitely better than no prayer; more perfect prayer is only finitely better than less perfect prayer.
Nancy Reagan was criticized for her simple anti-drug slogan: “Just say no.” But there was wisdom there: the wisdom that the heart of any successful program to stop anything must be the simple will to say no. (“Just say no” doesn’t mean that nothing else was needed, but that without that simple decision nothing else would work. “Just say no” may not be sufficient but it is necessary.)
Similarly, no program, method, book, teacher, or technique will ever succeed in getting us to start doing anything unless there is first of all that simple, absolute choice to do it. “Just say yes.”
The major obstacle in most of our lives to just saying yes to prayer, the most popular and powerful excuse we give for not praying, or not praying more, or not praying regularly, is that we have no time.
The only effective answer to that excuse, I find, is a kind of murder. You have to kill something, you have to say no to something else, in order to make time to pray. Of course, you will never find time to pray, you have to make time to pray. And that means unmaking something else. The only way to install the tenant of prayer in the apartment building of your life is to evict some other tenant from those premises that prayer will occupy. Few of us have any empty rooms available.
Deciding to do that is the first thing. And you probably won’t decide to do it, only wish to do it, unless you see prayer for what it is: a matter of life or death, your lifeline to God, to life itself.
Is this exaggerated? Are there more important things? Love, for instance? We need love absolutely; but the love we need is agape, the love that only God has and is; so unless we go to God for it, we won’t get it. And going to God for it means prayer. So unless we pray, we will not love.
Having got that clear and having made prayer your number one priority, having made a definite decision to do it, we must next rearrange our lives around it. Rearranging your time, preparing time to pray, is like preparing your house to paint. As everyone knows who has done any painting, preparation is three-quarters the work, three-quarters the hassle, and three-quarters the time. The actual painting is a breeze compared with the preparation. The same is true of prayer: the hardest step is preparing a place, a time, a sacred and inviolable part of each day for it. Prayer is like Thanksgiving dinner. It takes one hour to eat it and ten hours to prepare it. Prayer is like Christmas Day: it took a month of preparation, decoration, and shopping to arrange for that one day. Best of all, prayer is like love. Foreplay is, or should be, most of it. For two people truly and totally in love, all of their lives together is foreplay. Well, prayer is like spiritual love-making. God has waited patiently for you for a long, long time. He longs for you to touch the fringe of his being in prayer, as the woman touched the hem of Christ’s garment, so that you can be healed. How many hours did that woman have to prepare for that one-minute touch?
The first and most important piece of practical preparation is scheduling. You absolutely must schedule a regular time for prayer, whether you are a “scheduler” with other things in your life or not. “Catch as catch can” simply won’t work for prayer; it will mean less and less prayer, or none at all. One quick minute in the morning to offer your day to God is better than nothing at all, of course, but it is as radically inadequate as one quick minute a day with your wife or husband. You simply must decide each day to free up your schedule so you can pray.
How long a time? That varies with individuals and situations, of course; but the very barest minimum should certainly be at least fifteen minutes. You can’t really count on getting much deep stuff going on in less time than that. If fifteen minutes seems too much to you, that fact is powerful proof that you need to pray much more to get your head on straight.
After it becomes more habitual and easy, expand it, double it. And later, double it again. Aim at an hour each day, if you want radical results. (Do you? Or are you only playing?)
What time of day is best? The most popular time—bedtime—is usually the worst possible time, for two reasons. First, it tends not to be prime time but garbage time, when you’re the least alert and awake. Do you really want to put God in the worst apartment in your building? Should you offer him the sickest sheep in your flock?
Second, it won’t work. If you wait until every other obligation is taken care of first before you pray, you simply won’t pray. For life today is so cruelly complicated for most of us that “every other obligation” is never taken care of. Remember, you are going to have to kill other things in order to pray. No way out of that.
The most obvious and usually best time is early in the morning. If you can’t delay the other things you do, you simply must get up that much earlier.
Should it be the very first thing? That depends. Some people are alert as soon as they get up; others need to shower and dress to wake up. The important thing is to give God the best time, and “just do it.”
Place is almost as important as time. You should make one special place where you can be undisturbed. “Catch as catch can” won’t work for place either.
What place? Some people are not very sensitive to environment and can even use a bathroom. Others naturally seek beauty: a porch, yard, garden, or walk. (I find praying while you take a walk a good combination of spiritual and physical exercise.)
You probably noticed I haven’t said a word about techniques yet. That’s because three-quarters is preparation, remember? But what about methods?
I can only speak from my own experience as a continuing beginner. The two most effective that I have found are very simple. One is praying Scripture, reading and praying at the same time, reading in God’s presence, receiving the words from God’s mouth. The second is spontaneous verbal prayer. I am not good at all at silent prayer, mental prayer, contemplative prayer; my thoughts hop around like fleas. Praying aloud (or singing) keeps me praying, at least. And I find it often naturally leads to silent prayer often, or “mental prayer,” or contemplation.
Most advice on prayer focuses on higher levels: contemplative prayer. But I suspect many of my readers are prayer infants too and need to learn to walk before they can run. So these are some lessons from one man’s prayer kindergarten. Let’s “just do it” even if “it” is only crawling towards God.
Tuesday, October 17, 2017
On Oct. 17, the Roman Catholic Church remembers the early Church Father, bishop, and martyr Saint Ignatius of Antioch, whose writings attest to the sacramental and hierarchical nature of the Church from its earliest days. Eastern Catholics and Eastern Orthodox Christians celebrate his memory on Dec. 20.
In a 2007 general audience on St. Ignatius of Antioch, Pope Benedict XVI observed that “no Church Father has expressed the longing for union with Christ and for life in him with the intensity of Ignatius.” In his letters, the Pope said, “one feels the freshness of the faith of the generation which had still known the Apostles. In these letters, the ardent love of a saint can also be felt.”
Born in Syria in the middle of the first century A.D., Ignatius is said to have been personally instructed – along with another future martyr, Saint Polycarp – by the Apostle Saint John. When Ignatius became the Bishop of Antioch around the year 70, he assumed leadership of a local church that was, according to tradition, first led by Saint Peter before his move to Rome.
Although St. Peter transmitted his Papal primacy to the bishops of Rome rather than Antioch, the city played an important role in the life of the early Church. Located in present-day Turkey, it was a chief city of the Roman Empire, and was also the location where the believers in Jesus' teachings and his resurrection were first called “Christians.”
Ignatius led the Christians of Antioch during the reign of the Roman Emperor Domitian, the first of the emperors to proclaim his divinity by adopting the title “Lord and God.” Subjects who would not give worship to the emperor under this title could be punished with death. As the leader of a major Catholic diocese during this period, Ignatius showed courage and worked to inspire it in others.
After Domitian's murder in the year 96, his successor Nerva reigned only briefly, and was soon followed by the Emperor Trajan. Under his rule, Christians were once again liable to death for denying the pagan state religion and refusing to participate in its rites. It was during his reign that Ignatius was convicted for his Christian testimony and sent from Syria to Rome to be put to death.
Escorted by a team of military guards, Ignatius nonetheless managed to compose seven letters: six to various local churches throughout the empire (including the Church of Rome), and one to his fellow bishop Polycarp who would give his own life for Christ several decades later.
Ignatius' letters passionately stressed the importance of Church unity, the dangers of heresy, and the surpassing importance of the Eucharist as the “medicine of immortality.” These writings contain the first surviving written description of the Church as “Catholic,” from the Greek word indicating both universality and fullness.
One of the most striking features of Ignatius' letters, is his enthusiastic embrace of martyrdom as a means to union with God and eternal life. “All the pleasures of the world, and all the kingdoms of this earth, shall profit me nothing,” he wrote to the Church of Rome. “It is better for me to die in behalf of Jesus Christ, than to reign over all the ends of the earth.”
“Now I begin to be a disciple,” the bishop declared. “Let fire and the cross; let the crowds of wild beasts; let tearings, breakings, and dislocations of bones; let cutting off of members; let shatterings of the whole body; and let all the dreadful torments of the devil come upon me: only let me attain to Jesus Christ.”
St. Ignatius of Antioch bore witness to Christ publicly for the last time in Rome's Flavian Amphitheater, where he was mauled to death by lions. “I am the wheat of the Lord,” he had declared, before facing them. “I must be ground by the teeth of these beasts to be made the pure bread of Christ.” His memory was honored, and his bones venerated, soon after his death around the year 107.
Saturday, October 14, 2017
Testimony of Samia Zumout in 2010 prior to her diagnosis with primary progressive Multiple Sclerosis in 2011. She talks about her conversion story in Medjugorje and the journey that our Lord Jesus Christ took her on to leave her career as an attorney to become a missionary of his healing love.
Friday, October 13, 2017
The following comes from Unity Publishing:
There are many stories of Fatima and for everything to be told would be like an Encyclopaedia. One of these stories will be better known on April 25, 2004 when Pope John Paul II declares Alexandrina blessed. If you do not know her story, you can get a great book from Tan Book and Publishers called "Alexandrina, The Agony and The Glory" by Francis Johnson.
Some of the pilgrimages which go to Fatima visit the town of Balasar north of Fatima. It became famous in 1832 when the earth changed to form the appearance of a large cross which you can still see today inside a chapel which has been built over it. Almost exactly 100 years later in the same town, Alexandrina Maria da Costa started suffering the passion of Jesus in answer to the request of Our Lady of Fatima. She ended her life living on the Eucharist alone for the last thirteen years.
Alexandrina was born in April 1904. In 1918, the year after the apparitions of Fatima, Alexandrina and her sister Deolinda and another girl were home when three men knocked at the door, one of whom had previously tried to molest Alexandrina. They broke into the house. Alexandrina (to preserve her chastity) jumped from an upstairs window. The men fled but Alexandrina’s spine had been irreparably injured and she had to remain in bed for the rest of her life. The slightest movement caused her intense pain. She began to grow closer and closer to the Lord and realised that she was suffering in a special way for the salvation of souls. She received Holy Communion every day and her thoughts frequently turned to Jesus in the tabernacle.
She went into her first ecstasy in 1931 when she heard Jesus say to her, “Love, suffer and make reparation.” She saw her vocation to be that of a victim soul, to make reparation for all of us. Under the order of her spiritual director she was dictating her life’s story to her sister but many times the devil threatened her not to write any more. In 1936 Our Lord asked her to spread the message of Fatima and to urge the consecration of the world to the Immaculate Heart and she offered herself as a victim soul for this.
In one of her ecstasies Jesus said to her,
“Keep me company in the Blessed Sacrament. I remain in the tabernacle night and day, waiting to give my love and grace to all who would visit me. But so few come. I am so abandoned, so lonely, so offended…. Many…do not believe in my existence; they do not believe that I live in the tabernacle. They curse me. Others believe, but do not love me and do not visit me; they live as if I were not there… You have chosen to love me in the tabernacles where you can contemplate me, not with the eyes of the body, but those of the soul. I am truly present there as in Heaven, Body, Blood, Soul and Divinity.”
From October 1938 Alexandrina began to suffer the passion of Jesus every Friday. She suffered the passion of Jesus 180 times. Until 1942 she was suffering in silence without fame but after a report appeared in a newspaper from then on she was besieged by pilgrims asking for prayer. During the Holy Week the same year Jesus said to her,
“You will not take food again on earth. Your food will be my Flesh; your drink will be my Divine Blood …”
So on Good Friday 1942 she began an absolute fast which lasted for the more than thirteen years until her death. The only nourishment which her body filled with pain received was Jesus in Holy Communion every morning. News of her fast spread and the crowds became even bigger. Some people had doubts and suspicions about her fast and accused her, her sister and mother of fraud. Therefore she agreed to medical observation. The doctor asked her, “Why do you not eat?” She replied, “I do not eat because I cannot. I feel full. I do not need it. However, I have a longing for food.” It was decided that she should be admitted to a nearby hospital for a thirty day observation of her fast. While she was in the hospital some tried to persuade her to take food. The doctor in charge of the examination was nasty to her and at the end of the thirty days said the nurses watching her must have been deceived and decided she was to remain there for a further ten days. They even showed her tasty food to entice her to eat. When the test was finally over the doctor said to her he would visit her at home not as a doctor-spy but as a friend who esteems her. Part of the medical report reads as follows:
“Her abstinence from solids and liquids was absolute during all that time. We testify also that she retained her weight, and her temperature, breathing, blood pressure, pulse and blood were normal while her mental faculties were constant and lucid and she had not, during these forty days, any natural necessities…The laws of physiology and biochemistry cannot account for the survival of this sick woman…”
While medical science could not explain, the explanation was simple. Jesus had said to Alexandrina,
“You are living by the Eucharist alone because I want to prove to the world the power of the Eucharist and the power of my life in souls.”
She died on 13th October 1955, having received nourishment only from Holy Communion for more than thirteen years. Some of the pilgrimages to Fatima visit her town Balasar and you can visit her house, see her room and visit the local Church where she is buried to the left of the altar.