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Monthly Archives: July 2015

WE HAVE TO RECAPTURE THE SIMPLICITY OF CHILDHOOD TO QUALIFY FOR HEAVEN

The clean of heart

“It is only my own opinion, but I feel that we pedagogues make a mistake when, in our preaching and teaching, we equate chastity with purity or cleanliness. The usage seems an unsound one from a psychological standpoint. The constant emphasis upon ‘impurity’ in connection with sex, especially in the instruction of children, can lead to a distorted and unwholesome attitude toward the beautiful and sacred act of procreation.

It is true that St. Paul in some of his epistles excoriates sins of uncleanness, but he is condemning the sexual perversions of the pagans, a source of danger to his converts [rather than the sacred act of procreating]. Our own adoption of purity as as a synonym for chastity may stem from heresy rather than from the Bible.

For ten centuries or so the Christian Church was troubled by heretical sects collectively known as Cathari, from the Greek word which means ‘puritan’. The Cathari maintained that all things material, including human bodies, are the creation of the devil. Only spiritual substances, such as the human soul, are the work of God. The devil enslaves souls by imprisoning them in physical bodies.

Logically the Cathari condemned marriage, since to conceive new bodies was to do the devil’s work for him. The Cathari initiate was ‘pure’ only if he abjured sexual intercourse. It may be that the linking of cleanliness with chastity is a practice which ‘leaked in’ from the Cathari vocabulary to our own.

Blessed are the clean of heart

These thoughts are by way of introduction to the sixth beatitude in which Jesus says, ‘Blessed are the clean of heart, for they shall see God.’ To Him, a clean heart is a heart in which there is no guile, a heart simple and sincere, a heart free from pretence and self-deception.

Jesus clarified the sixth beatitude for us on the occasion of blessing a group of small children. ‘Let the little children come to me, and do not hinder them,’ Jesus said, ‘for such is the kingdom of heaven. Amen I say to you, who ever does not accept the kingdom of God as a little child will not enter into it’ (Luke 18:16-17).

We all are familiar with the purity of heart which is mirrored in the eyes of a small child. It is the purity of an utterly candid nature, loving, trustful and undevious.

We adults who have experienced and perhaps have contributed to the evils in which the world abounds, may find it hard to preserve or to recapture the simplicity of childhood. Yet, we must somehow do so if we are to qualify for heaven.

An undivided love for God

An undivided love for God is the basis, the only basis, for the cleanness of heart to which Jesus refers. If God’s will is for us the ultimate measure of all things, then we necessarily shall possess the singleness of purpose which makes for sincerity.

Danger signals

What are some of the danger signals which indicate that we may be lacking cleanness of heart?

• .One such indicator is an excessive preoccupation with the opinions of others and an over anxiety to make a good impression. God’s opinion of us is the only one which really matters. If we love God and are doing our honest best for Him, we have no reason to be ashamed of our true self. It is this self, and not a deceptive mask, which we should display to one and all.

• Another symptom of a tainted heart is an attitude of selfish calculation, best expressed d in the question, ‘What’s in it for me?’ We expend effort only for personal reward and cultivate as friends principally those who can contribute to our social or financial advancement.

• Most of all, uncleanness of heart manifests itself in a tendency to ‘play down’ the evil of sin in a facility for excusing ourselves from culpability for sin.

These are a few of the basic insincerities which exclude us from our Lord’s commendation, ‘Blessed are the clean of heart.’ Probably there is none of us completely without blemish. With God’s grace and our own determined striving, we can and we must repair the ruptures in our hearts.”

– Fr Leo J. Trese, 1966 – “One Step Enough”

 
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Posted by on July 23, 2015 in Words of Wisdom

 

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“PLEASE BRING THIS MATTER TO A HAPPY END IF IT BE FOR THE GLORY OF GOD”

Holy St Joseph, Spouse of Mary, be mindful of me, pray for me, watch over me.

Guardian of the paradise of the new Adam, provide for my temporal wants.

Faithful guardian of the most precious of all treasures, I beseech thee to bring this matter [mention your request] to a happy end if it be for the glory of God and for the good of my soul. Amen.

 
 

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WHY IS THE ENTRANCE TO HEAVEN SO VERY LOW?

The entrance to heaven

“The gate of heaven is very low; we must lower ourselves greatly in order to enter.

Consider who they are who enter in most easily:

The humble, because they are overlooked.

The obedient, because they lower themselves daily.

The poor, because they possess nothing.

The pure in heart, because they are not attached to anything.

Patient souls, because daily suffering, borne with resignation, has made them bend under the fatherly hand of the Lord.

Lastly, charitable souls, because they despoil themselves in order to give to others.”

– Laverty & Sons (eds), 1905

 
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Posted by on July 23, 2015 in Words of Wisdom

 

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PROMINENT IRISH SAINTS: ST ENDA

St Enda, Memorial: March 21st

Converted by his sister

One of the most significant of the early Irish saints, St Enda of Aran was a warrior who was converted by his sister, the abbess St Fanchea. Born in 484 or thereabouts, he established Ireland’s first monastery on the Aran Islands.

Viewing a corpse

He was the son of a leading Ulster warlord. When his father died he had to fight his clan enemies, but his sister pacified him, on condition she find him a wife. His fiancee died before he could get married. To teach him about death and judgment, Fanchea forced her brother to view the girl’s corpse.

Enda at this point decided to study for the priesthood, heading to south-western Scotland, where he took vows, returning to found a monastery at Innish.

A gruelling life

Enda and his monks were inspired by the asceticism of the Egyptian desert hermits. The religious lived hard, gruelling lives of labour, fasting and prayer, and they had no fires in their stone cells. Enda lived on the island until his death as an old man, around 530. The monastery survived the Vikings, but alas, not the Cromwellites. It was ransacked in the 1650s.”

– This article was published in the Catholic Herald magazine, March 20 2015, issue 6702. For subscriptions please visit http://www.catholicherald.co.uk (external link)

 

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THE HAMLET OF GILLMOSS, LANCASHIRE, WHERE THE LAMP OF FAITH WAS KEPT BURNING THROUGHOUT THE TIMES OF PERSECUTION OF CATHOLIC CHRISTIANS

A brief history 

“Rev. Thomas Taylor, for many years priest at Gillmoss, contributed to the Catholic Annual Directory for 1913 a most interesting account of this Mission. Previously to that Dom Gilbert Dolan had published in the Transactions of the Historical Society of Lancashire and Cheshire a fairly detailed list of the priests who had served this mission. From these two sources the following is compiled.

He practised the Catholic Faith in secret

Two miles beyond the village of West Derby, and skirting Croxteth Park, the ancestral home of the Molyneux family, lies the hamlet of Gillmoss, where the Lamp of the Faith was kept burning throughout the times of persecution by the lords of Molyneux, who remained staunch adherents of the Old Faith till their unfortunate son forsook it in 1769, just when happier days were dawning. In Lord Burghley’s map of Lancashire, dated 1590, a cross is placed against the name of Sir Richard Molyneux, of Croxteth Hall, as being one of the popish recusants, against whom the penal laws were to be rigorously enforced. In the ‘Vewe of ye State of ye Countie’ it is said that ‘he maketh shew of good conformitie, but many of his company ar in evell note.’ He temporised outwardly and practised his religion in secret. His children were brought up Catholics, and all his descendants remained so till the premature death of the father of the ninth Viscount Molyneux. Throughout the days of persecution Mass was regularly said in the private chapels of Croxteth and Sefton. Among the noble confessors for the Faith in times of persecution there were several Molyneux: Caryll, Viscount Molyneux (Baronet of Sefton and third Viscount Molyneux of Maryborough in Ireland); John Molyneux, of the Wood, Melling, who died in Salford Gaol in 1581 for harboring six Catholic priests (one of them was the famous Cardinal Allen); Anthony Molyneux, Esq., who was banished from the kingdom for his Faith, and who died in 1586 in St Dominica; and also Father Thomas Molyneux, S.J., who was tried at Newcastle Assizes for being a priest and a Jesuit. He was poisoned in Morpeth Prison on January 12, 1681, aged forty-three.

There were many witnesses of this murder

As there were many witnesses of this murder, the prison authorities gave it out that this holy priest had committed suicide, and they cast his body on a dungheap for the fanatical mob to cast all kinds of filth on it. When the body was exhumed ten years later, it was found perfectly incorrupt and as white and flexible as that of a living person. In 1746, when the Lord of the Manor was a Jesuit priest – the Rev. William, seventh Viscount Molyneux – there were seven members of this family in the Society of Jesus. For more than two centuries, in defiance of the savage penal laws then in force, a chaplain was maintained at Croxteth Hall to minister to the Catholics in the neighbourhood, and the ancient Mission, now known as Gillmoss, had its origin in this chaplaincy.

The old chapel and presbytery, Gillmoss

The old chapel and presbytery, Gillmoss, ca. 1923

In defiance of the savage penal laws in force…

In 1768 Charles William, ninth Viscount Molyneux (who was created first Earl of Sexton in 1772 in reward for his desertion of the Catholic Faith), caused a presbytery to be built up to the end of a farmhouse at Gillmoss, near Croxteth Hall, and converted the attics in this farmhouse into a chapel, to be used by the residents in place of the chapel at the Hall. Regarding the unfortunate lapse of the head of this once great Catholic family a recent writer has with much fairness said: ‘Hon. Charles William became ninth Viscount Molyneux on the death of his uncle, Rev. Viscount Molyneux, S.J., in 1769. He was at this time only eleven years of age. It has frequently been asserted that he ’embraced’ Protestantism [the compulsory belief-system enforced by the state], and he has been stigmatised as an ‘apostate’; but as his father had left him under the guardianship of the Protestant Duke of Beaufort and others, without any stipulation as to religion, it is highly improbable that he had any opportunities of being brought up a Roman Catholic. At the age of twenty he publicly read ‘a renunciation of the Errors of the Church of Rome’ before the curate and clerk of St Martin’s-in-the-Fields, London, on 5th March, 1769. This curious document is now in the muniment room at Croxteth.’ The truth is that the responsibility in this matter rests with the Government of the time, which seized every opportunity of placing Catholic minors under Protestant guardians, thus ensuring the Protestant education of the heirs to great estates. The Penal Laws being then in force, the relatives had no redress. This same device was practised in the case of the young Bradshaigh, of Haigh Hall, and many other leading English families, and also in the still more remarkable case of the young Duke of Gordon in Scotland in 1728, whose father, the second Duke, died from the effects of a hurried journey from the Highlands to London to defend the little Catholic chapel of St Ninian in the Enzie from desecration.

He had hurried to defend the little Catholic chapel of St Ninian from desecration

The chaplains at Croxteth Hall were the following: From 1600 to 1634 the names of the chaplains are not yet known; in all probability the Rev. John Birtwistle, who came from Valladolid in 1600, served here till his death, when he was buried at Harkirk, February 26, 1620; the Rev. Thomas Fazakerley, alias Ashton, came from Rome in 1636, and died here March 22, 1664, and was buried at Harkirk; the Rev. John Birtwistle died here January 26, 1680, and was buried at Harkirk; Rev. Thomas Martin, a native of Ireland, died here, and was buried at Harkirk, June 11, 1691; Father Albert Babthorpe, S.J., was here in 1701-1704, but was probably tutor to the family, for the chaplaincy was served by the secular clergy; Richard Hitchmough, alias Barker, the notorious apostate, informer, and pursuivant, states that he was chaplain here in 1709.

The snares of worldly rewards

He had become an apostate in 1714, and was rewarded for his treachery with the vicarage of Whenby in Yorkshire. In 1717 Hitchmough informed the Commissioners for Forfeited Estates that ‘at Croxteth in the hundred of Derby, in the County of Lancaster, the seat of the Rt. Hon. William, Viscount Molyneux, were one large silver chalice double gilt within with gold; one large paten of pure gold; two silver crucibles alias cruets, for wine and water; one silver plate upon which the said crucibles did stand; six tall silver candlesticks; and a large silver crucifix, the whole solid silver, and which the Lady Molyneux, the first wife to his present Lordship, told this deponent cost his Lordship £400 in London. All the above plate this deponent says he saw often in the year 1709, at which time he officiated there as chaplain to his Lordship.’ Certainly, the family at that time had the true Catholic spirit, when they so handsomely provided for the celebration of holy Mass; but this generosity was almost universal in the old Catholic homes of Lancashire and of England generally.

The Government rewarded informers with titles, money and property of Catholic Christians

But to continue the list of chaplains: Father Thomas Worthington, O.P., was here from 1713 to 1717, when the fourth Viscount died. Father Worthington’s register is now at Middleton in Yorkshire. Between the years 1713 and 1717 four marriages are recorded, the second on the list being that of William, Viscount Molyneux, to Mary Skelton, but as Lord Molyneux died in the following year, this marriage apparently has never been given in the Peerage. It is witnessed by – Skelton, Robert Molyneux, James Leyburn, and Father Worthington. The rest of the book contains thirty-one baptisms under the heading, ‘List of those baptised by Father Thomas Worthington, Miss. Apost. 1713 to 1717,’ and most of these are stated to have taken place ‘in capella de Croxteth.’ A little further on occurs the entry: ‘1727, 11 Aug. I received of Sister Veronica a crown for Bro. Ivor A ducate on account of M. Skeldon…. Two little rings and a silver Seal for Neece Ursula from Sister and Aunt; she being dead I left ’em for nephew Tom with Mrs. Molyneux of Mosborow.’ (Copy of register at Somerset House, kindly supplied by R. J. Broadbent, Esq.)

The Catholic Relief Act had not yet been passed…

Rev. Richard Jameson, who was serving the Mission of Bardsea, a hunting seat of Lord Molyneux, till the troubles of 1715, when he fled to Ashton, probably succeeded Father Worthington. Father Richard Billinge, S.J., was here on March 5, 1720; Father John Cuerdon, of the Discalced Carmelites, served here from Sefton from September, 1726. In 1728 Bishop Williams confirmed 207 persons here. Rev. Robert Kendal came to Croxteth in or about 1733, and died there April 19, 1746, aged forty-five, and was buried at Sexton as ‘Priest from Crocksteth.’

Caryll, the sixth Viscount, having died a few months before Father Kendal, was succeeded by Father William Molyneux, S.J., who transferred the chaplaincy to his own order. Father Charles Dormer, S.J., sixth Lord Former, was appointed in 1747, but removed to Foole Hall, Cheshire, in September, 1750; Father John Bodenham came in 1750, and died here that same year. Father Sebastian Redford was appointed in November, 1750, and stayed till 1756. The chaplaincy at the Hall was then transferred to the Benedictines, who had long served that at Sefton Hall.

It was illegal to build a Catholic chapel

From 1756 to 1768 Dom Bernard Bennet Bolas, O.S.B., served as chaplain. In 1768 the Croxteth Hall chaplaincy ceased through the approaching marriage and change of religion of Charles William, ninth Viscount Molyneux, who married Isabella Stanhope, daughter of the Earl of Harrington, and who provided a new chapel in the attics of a farmhouse at Gillmoss and a presbytery for Father Bolas in place of the chapel at Croxteth Hall, as already narrated.

Father Bolas, O.S.B., had charge of the ‘old chapel’ from 1768 till his death in 1773. This chapel may be seen by visitors at any time, and will be found in the same condition as in Father Bolas’s days. In the illustration the centre building contains the chapel, which ran from end to end of the attic. On visiting it one is surprised to find how roomy it is. A very similar position is seen at Hornby, where the large attic above the priest’s house was evidently intended for a chapel. One must of course bear in mind that the first Catholic Relief Act had not yet been passed: hence it was illegal to build a Catholic chapel, and the best that could be done was to use the space under the roof. A visit to these attic chapels is very instructive and serves to impress on the mind the difficulties of our Catholic forefathers.

It serves to impress on the mind the difficulties of our Catholic forefathers

Oftentimes distinguished visitors attended this hallowed sanctuary, as it is shown by the following record on the back of one of the baptismal registers at Gillmoss in the handwriting of Rev. Joseph Emmott, S.J., who was then the priest there: ‘During the month of September, 1812, Mons. le Comte d’Artois, with his attendants, the Baron de Rolles and the Duc de Berri, paid his customary annual visit to Croxteth Hall, and, as usual, came regularly to prayers at Gillmoss. His seat in the chapel, known by the name of ‘the King of France’s seat,’ is the one nearest to the Gospel side of the Altar.’ The Comte d’Artois became Charles X, King of France, in 1824, his elder brother, the Comte de Provence, ascending the French throne in 1814 as Louis XVIII. Both were brothers of the ill-fated Louis XVI, who was guillotined during the Revolution. The Duc de Berri, son of the Comte d’Artois, and father of the Comte de Chambord (the last of the elder branch of the Bourbons), was assassinated by Louvel in 1820.

The future King of France had attended Mass regularly at Gillmoss

The priests who ministered for fifty-six in the old chapel (1768-1824) were: Father Bolas, O.S.B. (1768-1773); Father Joseph Emmott, S.J., who states in one of the registers that he came to Gillmoss on April 10, 1773, and who died there in 1816, aged eighty-two. During his time Bishop Walton confirmed in the ‘old chapel’ 200 persons (June, 1774). In 1783 the congregation was reckoned to number 200. In October, 1784, Bishop Matthew Gibson confirmed 62 persons, the communicants being returned at 175.

St Swithin's Church and presbytery, Gillmoss, ca. 1923

St Swithin’s Church and presbytery, Gillmoss, ca. 1923

‘For the glory of God and the benefit of the neighbouring Catholics’

The Jesuit Fathers attended the Mission till the year 1887, when it was transferred to the secular clergy, and Rev. John Kelly took charge. He was succeeded in 1891 by Rev. Thomas Taylor, to whom we are indebted for much of the above account. Rev. Wilfred Carr came to Gillmoss in 1913 and remained till 1921. Of the Jesuit Fathers, the two who resided longest at Gillmoss were Father Joseph Cope and Father Edward Morrison. The former built the present church of St Swithin a few yards distant from the ‘old chapel,’ and added the presbytery in 1826. His epitaph may be read on the right of the church-door entrance as follows: ‘Sacred to the memory of the Rev. Joseph Cope, S.J., who for the glory of God and the benefit of the neighbouring Catholics, by great personal exertions, mainly contributed to the erection of this chapel. Loved in life, he died lamented on 20th Dec., 1834, in the forty-fifth year of his age.’ Other Jesuits buried here are Fathers West, Morron, Hilton, Brindle, Noble, Etheridge, etc., whilst of the laity the names occur of many good old Catholic families, it being a favourite burial-place for the Catholic gentry. And, as it were, to link up Gillmoss with the Molyneux family, the Molyneux arms (azure, a cross moline) were fixed in stone on the outside wall over the entrance door of the present church of St Swithin, when it was opened in 1824, whilst in the cemetery lie buried Captain Hon. Roger Molyneux, and his only son, Roger Anthony, aged ten-and-a-half, who was buried at St Swithin’s in 1902, whilst all around lie the remains of old-time worthies, with names redolent of the Lancashire soil.

Two altar stones of penal times of rough slate and stone

There are some large and valuable oil-paintings hanging on the walls of the present church – The Last Supper, The Crucifixion, The Dead Christ, Mater Dolorosa, etc. – which pictures probably came from Croxteth Hall after Lord Molyneux had forsaken the religion of his forefathers in 1769. In the sacristy is the ‘Molyneux Ciborium,’ on the rim of which are scratched the following words: ‘The gift of ye Hon. Mary Molyneux to Croxteth, 1738. Pray for her.’ Also two altar stones of penal times of rough slate and stone, on which holy Mass had often been said.”

– Dom F. O. Blundell, O.S.B., Gillmoss, in Old Catholic Lancashire, Burns Oates & Washbourne, London, 1925

 

 

 

 

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ANCIENT MARIAN DEVOTIONS: OUR LADY OF CONSOLATION

Our Lady of Consolation

“Our Blessed Mother has been invoked under the beautiful title of Our Lady of Consolation since the fourth century – and probably for even longer than that. History records that St Eusebius of Vercelli, who was a heroic defender of the doctrine of Christ’s Divinity in an age when Arianism was gaining influential followers, brought back an icon of Our Lady of Consolation from Egypt in 363 when he was returning from exile.

Turin

This icon was presented to the city of Turin. Later St Maximus, Bishop of Turin 380 – 420, established a small Shrine to house the icon in a church dedicated to St Andrew. Here it became a popular centre of Marian devotion in the city. However, the following years brought a cycle of destruction, then restoration, followed by neglect, then revival.

During these troubled times a new shrine was built, only to be destroyed again during an invasion of the Barbarians. In 1104 the icon was found buried unharmed beneath some ruins and once again the faithful of Turin could honour Our Lady of Consolation in her shrine. Many miracles were attributed to her intercession and over the succeeding centuries the church in which the icon now is displayed has been reconstructed, embellished and added to, and has been elevated to the status of a minor basilica. The devotion to Our Lady of Consolation became widespread in Europe.

West Grinstead

The English Shrine of Our Lady of Consolation, West Grinstead, Sussex is officially affiliated to the Turin Shrine. Although the church itself was built comparatively recently, it stands in a rural area which is steeped in Church history.

After the Reformation, the local major landowners, the Caryll family, were secret Catholics and welcomed priests who came disguised, at the risk of their lives, to minister to them and to the faithful throughout England.

The Priest’s House, with hiding places to shelter the priest if any investigating authorities were in the area, was originally a tiny cottage. There was also a hidden chapel intended to provide temporary safety for worshippers.

Eventually the government policy towards Catholics changed and instead of the risk of the death penalty, financial sanctions were imposed. The Caryll family remained faithful to the Church and eventually followed the Stuart Royal family to France, where they had an honoured place at the Court in Exile.

Monsignor Denis

When the Caryll estate in Sussex was sold in 1754, the Priest’s House at West Grinstead was given to the Church to ensure that a Catholic presence would continue there. Strange to say, the historical situation was soon reversed, as French Catholic priests fled to England to escape the French Revolution, and some found refuge at West Grinstead.

It was difficult for French speaking priests to minister to a rural English congregation and sadly local fervour declined. Eventually, however, following the establishment of a Catholic Diocese of Southwark (which included Sussex) a priest from Brittany, Mgr Jean Marie Denis, was appointed to West Grinstead and, encouraged by the Bishop, worked hard to revitalise the parish.

A new place of pilgrimage

It was Mgr Denis’s inspiration to establish the Shrine of Our Lady of Consolation at West Grinstead in 1876. He chose this title because the Shrine at Turin was an ancient one and was blessed with special privileges and Indulgences. Through affiliation, the Shrine at West Grinstead shares those privileges.

The combination of history enshrined in the Priest’s House and devotion to Our Blessed Lady under the ancient title Our Lady of Consolation excited wide interest and pilgrims began to visit and pray there and they continue to do so today.

Developments in Turin

Whilst the Shrine of Our Lady of Consolation, West Grinstead, in England was developing and attracting pilgrims, there had been developments at the Shrine in Turin. In 1880 a young priest, Father Giuseppe Allamano, was appointed Rector of the Shrine at the age of 29. Although his father had died when he was only three years old, his early years had been privileged with the example of at least two future saints: one being his uncle, later to become St John Cafasso, and the other being Don Bosco, later to become St John Bosco. The latter was his teacher and spiritual director.

Father Giuseppe had benefited from these early influences and, by the time he was installed as Rector of Our Lady of Consolation Shrine in Turin, he had a number of years’ experience of directing seminarians and newly ordained priests of the diocese. He was a dynamic Rector of the Shrine and enhanced its reputation and influence, but his achievements were not limited to that holy place.

Consolata Missionaries

Father Giuseppe was led by his intense devotion to Our Lady and his zeal for evangelisation to found the two religious missionary congregations that we know as the Consolata Fathers and Brothers (1901) and the Consolata Sisters (1910). They were soon active in Africa and now are spread across the world. Father Giuseppe, better known to us today as Blessed Joseph Allamano, died in 1926 and was beatified in 1990 by Pope St John Paul II. We may hope that he will soon be a canonised saint. The Consolata Missionaries eagerly await this and have dedicated the year 2014 to their founder. They are praying that the miracles required to support the Cause of his canonisation will soon be identified and they urge us all to ask his intercession.

The Consolata Icon

Blessed Joseph Allamano spent many hours in prayer at the Shrine of Our Lady of Consolation in Turin. The holy icon was a source of inspiration for him, and his prayer led him beyond the ancient representation, to the reality of Our Lady’s loving concern for the needy, the sick, the forlorn, the lost… a loving concern as alive today as it has been through the ages.

It seems appropriate that the icon at Turin is not replicated at West Grinstead, which has its own distinct painting … Our Lady is not limited in time or space. Her title of ‘Consolata’ reassures us of her motherly love and her attentiveness to us whenever we call on her, wherever we may be.

Our Lady of Consolation, pray for us.

Blessed Joseph Allamano, pray for us. “

– This article was published in the “Little Way Association” magazine (hard copy) Issue no. 94. For subscriptions and donations, please visit the Little Way Association’s website http://www.littlewayassociation.com (external link)

 

 
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Posted by on July 21, 2015 in Devotions

 

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HOW GOD’S EXISTENCE CAN BE PROVEN BY THE NATURE OF EFFICIENT CAUSE

“In the world of sensible things we find there is an order of efficient causes. There is no case known (neither is it, indeed, possible) in which a thing is found to be the efficient cause of itself; for so it would be prior to itself, which is impossible.

Now in efficient causes it is not possible to go on to infinity, because in all efficient causes following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or one only. Now to take away the cause is to take away the effect.

Therefore, if there be no first cause among efficient causes, there will be no ultimate, nor any intermediate, cause. But if in efficient causes it is possible to go on to infinity, there will be no first efficient cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.”

– St Thomas Aquinas, Summa Theologica, from: The Path from Science to God, a pamphlet by Roger Nesbitt (faith pamphlets)

 
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Posted by on July 19, 2015 in Words of Wisdom

 

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