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THE SALVATION HISTORY OF ALL MEN AS REVEALED IN THE BIBLE: OUR GOD OF MERCY

“JESUS SAID: ‘I AND THE FATHER ARE ONE.'(John 10:30)

About … the month of December, Jesus went to Jerusalem for the celebration of the Feast of the Dedication. While teaching in Solomon’s porch at the Temple, He was asked, ‘How long doest thou keep us in suspense? If thou art the Christ, tell us openly’ (John 10:24). Jesus answered, ‘I tell you and you do not believe. The works that I do in the name of my Father, these bear witness concerning me. But you do not believe because you are not of my sheep. My sheep hear my voice, and I know them and they follow me. And I give them everlasting life, and they shall never perish, neither shall anyone snatch them out of my hand. What my Father has given me is greater than all; and no one is able to snatch anything out of the hand of my Father. I and the Father are one’ (John 10:25-30).

JESUS DID NOT SAY SIMPLY: ‘I AM THE MESSIAH.’

Jesus does no reply simply, ‘I am the Messias for whom you have been waiting.’ Instead He appeals to His works, that is, His miracles. These are a divine testimony to Himself; they reveal His identity; in them God the Father manifests His Son. But the Jews have not been willing to accept Jesus as their Christ and hence theu have not perceived the inner meaning of His works or His words. Still, as Jesus tells them, the Father has given some the power to believe in Jesus. These are His sheep; they hear His voice and follow Him, and He gives them everlasting life. Nor will anyone be able to take this everlasting life away from them, for the will and the power of God the Father will keep them safe. The same power belongs also to Jesus Himself, for He and the Father are one.

JESUS WAS SPEAKING IN TERMS OF THE HOLY TRINITY

The Jews who were listening to Jesus may not have understood all He said, but this last statement aroused them. While Jesus was distinguishing Himself from His Father, as two distinct Persons, nevertheless He was also claiming unity with the Father as God. While it was probably not clear to the Jews that Jesus was speaking in terms of the doctrine now known as the doctrine of the Trinity, they still saw enough of His meaning to realise that He was claiming an equality with God.

Now the one thing which the Jews had finally learned through their long experience of dealing with Jahweh was the unity or oneness of God. It was also clear to them that Jesus was a Man. They were familiar, too, with the pagan tendency to make men gods. The latter notion, with its overtones of Polytheism and idolatry, was abhorrent to them. They understood Jesus in this sense and took up stones to put Him to death for blasphemy.

THEY WANTED TO PUT JESUS TO DEATH FOR BLASPHEMY

To soften their wrath Jesus tried to lead them more gently to an understanding and acceptance of His claim. He pointed out to them that the Israelites had been called ‘gods’ in their own Sacred Books. This was because by their covenant with Jahweh they had become the ‘sons of God.’ Now His thought continues, if they, who are quite ordinary men, men who have never performed the works which Jesus has performed, can with justice be called the ‘sons of God,’ why should they object because Jesus, who performs divine works, calls Himself the ‘Son of God’? This might have seemed to them as if Jesus were watering down His previous claim to equality with God. But when He added, ‘the Father is in me and I in the Father,’ then they realised that He was still making the same claim. They determined to seize Him and, perhaps, deliver Him over to the magistrates on the charge of blasphemy. But Jesus escaped from them.

THEY WERE EXPECTING A POLITICAL MESSIAH

Thus, once again, the people were given the chance to accept Jesus as the Christ, but they would not. Why did not Jesus reveal Himself to them as clearly as He had already done to His own disciples? Many explanations are possible, and all are perhaps, in their way, true. The people were awaiting the Messias, but they were expecting a political Messias who would lead them to glory against their political enemies. They had not as yet, in any large numbers, heeded the call of Jesus to personal repentance for sin; they had not perceived the spirituality of the kingdom which He had come to establish. If He had said simply that He was the Messias, they might have tried to rise in rebellion against the Roman authorities, trusting in the power of Jesus to lead them to victory. But Jesus, with no intention of leading such a rebellion, refused to give the occasion for such a foolhardy attempt.

JESUS REFUSED TO FOSTER THIS SPIRIT OF WORLDLINESS

Besides, as this incident shows, Jesus was claiming to be not only the Messias but something much higher, something even more mysterious and harder to accept. He was the Messias, but He was also God; distinct from God the Father as His Son, but one with Him in the unity of the Godhead. Jesus wished to be accepted not simply as the Messias but also as God Himself.

If He had acknowledged simply that He was the Messias, perhaps the people, filled with their worldly dreams of political freedom and domination, might have seen in Him no more than a great political and military leader. Jesus refused to foster this spirit of worldliness. Instead He reminded them that He has come to give men, not temporal prosperity but everlasting life, the life which only God could give them. That it was difficult for the Jews to accept His teaching cannot be denied. But the way was open to them. They had seen or heard of the miraculous works of Jesus. These were a divine testimony to the truth of His teachings, of His claims. If they would believe in Him because of His works, then they would lay hold on everlasting life.

MORE THAN JUST A GREAT POLITICAL AND MILITARY LEADER

After this incident Jesus left Jerusalem and went into Perea. One day, while He was teaching the people, someone asked Him, ‘Lord, are only a few to be saved?’ (Luke 13:23).

Jesus replied, ‘Enter by the narrow gate. For wide is the gate and broad is the way that leads to destruction, and many there are who enter that way. How narrow the gate and close the way that leads to life! And few there are who find it’ (Matthew 7:13-14). The answer of Jesus is figurative. But this much seems evident. Since salvation, or eternal life with God, is the goal of human life, men must find salvation by seeking God instead of the many opportunities for pleasure and happiness in this world. They must enter the narrow road of using the world, not for themselves alone but to find God. This involves the renunciation of the world or detachment from the world for the sake of God.

THE NARROW GATE

But the world and the pleasures of the world are like a wide gate and a wide road; their very wideness and apparent spaciousness are appealing. Many men, misled by their broad and gracious vistas, will set out on the road of the world and will mistake this world for God, their true goal. Many therefore will follow the wide path to destruction, and only a few will follow the narrow road to eternal life.

SALVATION, ETERNAL LIFE WITH GOD, IS THE GOAL OF HUMAN LIFE

Jesus goes on to speak more particularly of the salvation of the Jews and the Gentiles of the world. The kingdom of heaven is like a house. After a certain number of guests have entered, the master of the house closes the doors. Then others come and demand admittance. But the householder refuses to let them enter. They appeal to him, saying that they have eaten with Him in the past, listened to His teachibg, prophesied in His name, even cast out devils in His name. But the householder replies, ‘I do not know where you are from. Depart from me all you workers of iniquity’ (Luke 13:27). Through the door (or perhaps a window) those outside can see Abraham, Isaac and Jacob and a great company of peoples from the East and the West, from all the nations of the earth, feasting with the householder.

PEOPLE OF ALL NATIONS ARE ADMITTED INTO THE KINGDOM OF HEAVEN

In these words Jesus repeats something He has said before. The Jews, the Chosen People of God, the people among whom Jesus Himself has lived and with whom He has broken bread, will reject Jesus and be cast out of the kingdom of their ancestors, Abraham, Isaac, and Jacob. But the other nations of the world will accept Jesus and be accepted into the kingdom of heaven.

DISTURBANCES BY JESUS’ PREACHING?

The Pharisaical opposition to Jesus may not have been so bitter or so strong in Perea as it was in Judea and Galilee. Herod, the ruler of Galilee, heard that Jesus was in Perea, which he also ruled. Fearful that Jesus might, by His preaching there, cause disturbances among the people, and moved perhaps by his superstitious fear that Jesus might be John the Baptist returned to life, Herod determined to put Jesus to death. Some of the Pharisees learning of this came to Jesus and told Him to depart from the land so as to escape the designs of Herod. Or, if their opposition to Jesus was as strong as it was elsewhere, it might be that Herod used them to induce Jesus to leave Perea. At any rate, Jesus, knowing that His mission would come to an end at the moment willed by God, refused to go. ‘Go and say to that fox,’ He said, ‘Behold, I cast out devils and perform cures today and tomorrow and the third day I am to end my course. Nevertheless, I must go my way today and tomorrow and the next day, for it cannot be that a prophet perish outside Jerusalem’ (Luke 13:32-33).

Jesus, then, would continue to teach and work miracles in Perea until it was time to go to Jerusalem to give His life for the fulfilment of God’s plan.

PRACTICAL LESSONS ON THE NEED OF HUMILITY AND SELFLESS LOVE

While in Perea the old difficulty with the Pharisees recurred again. One Sabbath day Jesus was dining in the house of one of the Pharisees. A man came who had dropsy. Jesus asked the Pharisees if it were lawful to cure on the Sabbath. When they refused to answer, Jesus cured the man, and then reminded them that even they would go to aid an ass or an ox which might fall into a pit on the Sabbath.

Jesus then proceeded to give practical lessons on the need of humility and selfless love. He had observed how the guests in the house had each striven to sit as near the host as possible, so as to gain greater honour for themselves. He pointed out to them that it was better to seek a place lower down, in fact, the last place. Then they would not be embarrassed if the host were to ask them to give way to some guest more distinguished than themselves. On the other hand if they took the last place, then perhaps the host, recognising their real merits, might ask them to go up higher. In this way Jesus intimated to the Pharisees, who prided themselves on their favour in the sight of God, that God would be more pleased with them if they had a humbler estimate of their own virtues and faithfulness to God.

UNCONDITIONAL LOVE

He was conscious that the Pharisees, because they felt themselves to be loyal and generous to God, expected great rewards from God. Their love of God was not an unselfish love. They loved God because they wished rewards from Him. Jesus attacked this selfishness by telling another parable. When you give a dinner, He said, do not invite only your friends and relatives and the rich of the neighbourhood. When you do only this, then they, because they are rich, will return the invitation and so you will be rewarded. But rather invite those who can give you no return, the poor and the afflicted. Then you will receive a reward at the resurrection of the just.

GOD ACCOMPLISHES HIS PLANS IN HIS OWN WAY

This led one of the guests to say, ‘Blessed is he who shall feast in the kingdom of God’ (Luke 14:15).

The mention of the Kingdom of God induced Jesus to remind the Pharisees again that they were in danger of being excluded from God’s kingdom. The Pharisees, because they were zealous in the fulfilment of the Law of Moses, were certain that they, above all others, would sit in the Kingdom of God. But they were, as a class, refusing to recognise God’s Anointed One, Jesus. This refusal, if they persisted in it, would lose for them the glory which they expected.

Jesus tells them the parable of the great man who gave a great feast and invited many. But those invited refused to attend. Each one found some worldly excuse for his refusal. The host then sent his servant to bring to the feast the poor, the crippled, the blind and the lame, even the poor of the countryside, until all the places at the table were filled. ‘For I tell you,’ he said, ‘that none of those who were invited shall taste my supper’ (Luke 14:24).

The Pharisees expected to sit down in the final Kingdom of God. In this parable Jesus was warning them that their preoccupation with the things of this present life would lead them to refuse God’s invitation. In their place God would fill His kingdom with people whom they themselves despised. God’s plan was not theirs, and God would accomplish His plan in His way, not in their way.

TO GIVE UP EVERYTHING RATHER THAN LOSING GOD

On another occasion Jesus teaches the people what they must do, if they are to enter the Kingdom of God. ‘If anyone,’ He says, ‘comes to me and does not hate his father and mother, and wife and children, and brothers and sisters, yes, and even his own life, he cannot be my disciple. And he who does not carry his cross, cannot be my disciple’ (Luke 14:25-27).

Now Jesus does not mean that hatred of one’s relatives and of one’s own life is the key to membership in the Kingdom of God. He means that a man must so love God that he is prepared to give up everything rather than lose God. He must love God so much that he will, if necessary, give up even his life for the sake of God.

BEWARE OF SELFISH DESIRES FOR THE PASSING GOODS OF THIS WORLD

Moreover this total dedication to God must persevere throughout life. It must, therefore, be made deliberately, with knowledge of what it entails. The man who dedicates himself to God by following Christ must not be like the builder of the tower who lays the foundation of the tower without knowing how much he will need to finish the whole tower. If he has not estimated how much material he will need, he may find himself forced to stop building before he has completed his work. The follower of Jesus must realise from the beginning that he must be ready to give up everything to follow Jesus. If he sets out to follow Jesus with a divided heart, a heart not totally dedicated to God, he may find that his selfish desires for the passing goods of this world will lead him to desert Jesus before he has reached the goal of the eternal Kingdom of God.

GOD’s TENDER LOVE FOR MEN

Among those listening to Jesus were many sinners, sinners at least in the eyes of the Pharisees. The latter murmured that Jesus welcomed sinners, as if that were a proof that He Himself could not be good. In reply Jesus told them three parables in which He pointed out that God, in His love for men, rejoiced in the conversion of sinners. Will not the shepherd, He asked them, who has lost one of his sheep, go in search of it and rejoice when he has found it? Will not a woman who has lost one small coin search for it until she has found it, and rejoice when she has recovered it? So also God and the angels rejoice when even one sinner repents.

THE PARABLE OF THE PRODIGAL SON

These two parables are followed by the parable of the Prodigal Son, a tender parable of God’s mercy to the repentant sinner. A father had two sons. The younger son had so ardent a desire to taste the pleasures of the world that he could not wait for his father to die and leave him his inheritance. He asked his father for his share at once. The father granted his request. Then the younger son went to a far country where he squandered his wealth in loose living. He was finally reduced to the lowly task of swineherd and was not even as well fed as the swine he tended. Then he remembered his father’s tender love for him and he resolved to return home and ask forgiveness, even if it meant that his father might make him only a servant in the household. But, on his return, his father welcomed him with open arms, dressed him in the finest clothes and prepared a great feast for him. This made the elder brother, who had remained at home working soberly and industriously, jealous and he refused to attend the feast. But the father said to him, ‘Son, thou art always with me, and all that is mine is thine. But we were bound to make merry and rejoice, for this thy brother was dead, and has come to life; he was lost, and is found’ (Luke 15:31-32).

God’s love for sinners is like the love of the father for his prodigal son. If the son will but turn to God, his Father, in repentance, then God will receive him with open arms and readmit him to the fullness of his Father’s life. The just, who have remained faithful to God, must not be jealous of the salvation of the sinner. God’s wealth is so great that the favours He restores to sinners are not taken away from the just. Rather, the just, because they identify their wills with the will of God, will rejoice at the conversion of every sinner.

THE PARABLE OF THE UNJUST STEWARD

About this time Jesus, apparently in the presence of the Pharisees, explained to His disciples how they were to regard the goods of this world, especially money, the symbol of the goods of the world. A certain man, He said, had a steward who squandered his master’s possessions. The master on learning of this asked him to account for his stewardship. The steward, realising that he would lose his high position, and desirous of still living well, sent for all those who owed money to his master and gave them new contracts decreasing the amount of their debts. Thus, when he was discharged by his master, the friends he had gained by lowering their debts received him into their houses.

Jesus does not commend the steward for his unjust actions. But He remarks that the unjust steward, whose sole concern was for money, knew how to deal with others, who were also afflicted only with a love of money, so that he did not lose what he desired. Then Jesus points the lesson. Those who love God must be as wise in their search for God as are those who love money in their search for money. They must be prepared to give up everything else in order to be received into God’s everlasting dwelling.

The reference to money in this parable leads Jesus to an even more important lesson. The good things of this world have been given by God to men to lead them to God. Men are only the stewards of God in the employment and use of the goods of the world. This is especially true of money. Therefore men must use money in such wise that it does not take them away from God. Men cannot serve both God and mammon, that is, they cannot dedicate themselves totally to both or partially to both. They must dedicate themselves only to God. Money they must use in subordination to their dedication to God. If their love for money were to draw them away from God, they would fail to achieve their true destiny, union with God.

This attitude of detachment toward money disturbed the Pharisees. They loved money. They believed that God would give prosperity to the Chosen People, above all to themselves, who were so zealous to observe the Mosaic Law. The words of Jesus displeased them and they began to sneer at them.

THE PARABLE OF THE RICH MAN AND LAZARUS

Jesus answered them in the parable of the rich man and Lazarus. The rich man dressed in fine clothes and dined well each day. But Lazarus, the poor man, lived only on crumbs which were thrown away from the table of the rich man. But the rich man was evil, and when he died, he went to hell. Lazarus, on the other hand, was good, and when he died, he was received into Abraham’s bosom. The rich man asked Abraham to allow Lazarus to come down and slake his thirst. Abraham replied that this was now impossible. The rich man asked then that Lazarus might return to life and warn the rich man’s brothers. But Abraham replied that his brothers had the Law of Moses and the Prophets, as he himself had had. If they would not listen to Moses and the Prophets, they would not listen even to a man who had returned from the grave.

DEDICATING ONESELF WHOLEHEARTEDLY TO GOD

In this parable Jesus sought to teach the Pharisees that God’s love and mercy did not depend on wealth. Wealth was not an infallible sign of God’s favour. Nor did God promise His kingdom only to the wealthy. But He rewarded men with eternal life because of their goodness. God’s mercy is extended to all those, whether rich or poor, who repent of their sins and dedicate themselves to God.

Shortly after this Jesus began His last journey to Jerusalem. But, while in Perea, He had given the world the great doctrine of God’s mercy. Men are sinners. They have deserted God for the pleasures and power of this world. But, if they will repent, if they will resolve to use this world only for the love of God, if they will follow Christ wholeheartedly, giving up all rather than lose God, then God will pardon them their sins and receive them once again as His beloved sons.

 

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PRAYER TO BE CONFORMED TO THE DIVINE WILL

Most holy Trinity, Godhead indivisible, Father, Son, and Holy Spirit, our first beginning and our last end, You have made us in accord with your own image and likeness.

Grant that all the thoughts of our minds, all the words of our tongues, all the affections of our hearts, and all the actions of our being may always be conformed to Your holy will.

Thus, after we have seen You here below in creation and in a dark manner by means of faith, we may come at last to contemplate You face-to-face forever in heaven. Amen.

 

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ABOUT THE SOLEMNITY OF THE MOST HOLY TRINITY

“On this Solemnity, the liturgy invites us to praise God not merely for the wonders that he has worked, but for who he is; for the beauty and goodness of his being from which his action stems.

We are invited to contemplate, so to speak, the Heart of God, his deepest reality which is his being One in the Trinity, a supreme and profound communion of love and life.

The whole of Sacred Scripture speaks to us of him. Indeed, it is he who speaks to us of himself in the Scriptures and reveals himself as Creator of the universe and Lord of history. Today we heard a passage from the Book of Exodus in which – something quite exceptional – God proclaims his own Name! He does so in the presence of Moses with whom he spoke face to face, as with a friend.

And what is God’s Name? It never fails to move us: ‘The Lord, the Lord, a God merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness.”
– Pope Benedict XVI

 

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“THE KINGDOM OF HEAVEN IS LIKE TO LEAVEN WHICH A WOMAN TOOK…” (Mt 13:33)

“‘The kingdom of heaven is like to leaven which a woman took and hid in three measures of meal, until the whole was leavened’ (Matthew 13:33).

QUALITIES VISIBLE AND INVISIBLE

The Church, the kingdom which Jesus established in the world for the salvation of men, is endowed with many qualities, some visible and some invisible. It is visible in its hierarchy, in the distinction which exists between the Pope, bishops and priests and laity: the Pope, bishops and priests who teach the message of Jesus to the world and administer the sacraments whereby the grace of Jesus is communicated to men; and the laity who receive and believe the message and accept the sacraments whereby they are saved. But the Church is invisible in the grace which it communicates to men. The sacraments which communicate grace to men can be perceived by the senses of men, but the grace which they impart, since it is a share in the very life of God Himself, is as invisible as the divine life. Thus it is that the Church, which is a visible organism, visible in its hierarchy and its membership in this world, visible in the preaching and professing of the Gospel, visible in its sacraments and divine worship, is also through the grace it imparts invisible like leaven hidden in flour. The hidden leaven, however, does produce a visible effect: the loaf of bread into which it raises and expands the flour. Similarly the grace of God, which is the life of the Kingdom of Jesus, though it produces chiefly a spiritual invisible effect, also produces visible effects in the world of men, a raising and an expansion of the knowledge and the conduct of men. It is this latter effect of the life of the kingdom on the life of the world that we shall now briefly consider.

THE EFFECT OF THE LIFE OF THE KINGDOM ON THE LIFE OF THE WORLD

In the first place the Kingdom of God on earth, through the action of the Holy Spirit, thhe source of life, has raised the minds of men from ignorance to truth. It is through faith, the power to believe which the Holy Spirit gives to men, that men know the basic truths which explain the meaning of existence. Moved and guided by the Holy Spirit, the Church teaches men that there is one supreme God, Whose life is so intense that it is shared in its ineffable unity by three divine Persons, the Father, Son and Holy Spirit. This Triune God is absolute, infinite Love, and from the generosity of this Love there flows the creative act whereby God creates the world, gives existence to all that has been, is or will be. In this same infinite generosity God calls His intellectual creatures, angels and men who are created in His own image and likeness, to share most intimately in His own Trinitarian life, to live as children and friends with the Father, the Son and the Holy Spirit. But this call is to be answered freely by angels and men, for God has generously given them the freat gift and power of individual freedom.

TO CONVEY THIS GRACE TO MEN, JESUS CHRIST ESTABLISHED HIS KINGDOM ON EARTH, HIS CHURCH, THE ONE, HOLY, ROMAN, CATHOLIC CHURCH

Unfortunately some of the angels, through pride, rejected the divine call and have been condemned forever to the loss of the promised vision of God, a loss which is the principal element of the hell to which they have been condemned. One of them, their leader Satan, moved by the hatred and envy of good which sin engenders, seduced Adam and Eve, the first human beings. In Adam and Eve the whole human race lost the divine grace which would have ultimately brought all men to the blessed vision of God. But God, because of His infinite love and mercy for men, determined to give men another chance. In the fullness of time He sent His own Son, the Second Person of the Trinity, to save men. The Son of God became man, incarnate in the womb of the Virgin Mary, who thus became the Mother of God. This incarnate God, known in human history as Jesus the Christ, both Son of God and Son of Mary, gave to the world the message of hope and salvation whereby men are freed from ignorance of their own destiny, of the true meaning of their existence. By His saving death on the Cross, a death which He offered freely to His Father as a payment for the sins of men, He won from the Father the return of divine grace to men, the grace which enables men to share in the life of God in this present world and to grow into the vision of God which is their true destiny after death. To convey this grace to men, to inform men of the divine message of hope and salvation, Jesus established His kingdom, His Church, the One, Holy, Roman, Catholic Church [Mt 16:18]. The Church exists in the world as a visible sign of God’s call to men to share in His divine life [Mt 5:14-16;17-18], to escape from the monotonous, frustrating misery to which mankind is bound if it will not answer the call of God’s love. It is in and through the Church, in union with Christ, Who is the Head of His Body [Col 1:18; 1 Cor 12:12], which is the Church, that men offer to God the one true sacrifice of the Body and Blood of Jesus [Mk 14:22-24; 1 Cor 10:16]. It is by uniting themselves with the sacrifice of the Body and the Blood of Jesus on the Cross, a sacrifice which is perpetually re-presented to God and to the world in the sacrifice of the Mass, that men offer to God the worship of adoration, thanksgiving, petition and reparation for sin which is alone pleasing to God. It is through the Mass and the sacraments, whose efficacy stems from the Cross, that God blesses man’s worship with the gift of His grace, molding men into the likeness of Jesus, His well-beloved Son, so that through this likeness they may be acceptable to God and may share in His life.

DOWN THROUGH THE AGES OF TIME THE CHURCH BRINGS THE MESSAGE OF JESUS CHRIST AND THESE MEANS OF SALVATION

Down through the ages of time, such time as it is still allotted to man, the Church will bring this message and these means of salvation. If men will heed the divine call and live in God’s grace, they will be rewarded with the vision of God, in which man’s true happiness is alone found, and at the end of time they will rise gloriously from the tomb to live forever even in the body. If they will not heed the call or remain faithful to it in God’s grace, at death they will forfeit forever the vision of God and at the end they will rise ingloriously in the body to suffer eternally even in the body.

THOSE WHO HEED THE CALL OF JESUS CHRIST SHARE IN HIS DIVINE LIFE

Those who heed the call of Jesus and enter into His kingdom in this world form with Him one Body, His Church. They live with Him, in Him and by Him. The bond of their union with Him is not only the external profession of faith by which they give their allegiance to Him and to His message but it is also the invisible bond of grace and charity by which they share in His divine life and by which they live in union with Him, with His Father and His Holy Spirit, and with one another in the Communion of Saints, which is His Church.

THE FINAL RESULT OF THAT LEAVENING ACTION WHICH THE CHURCH, THE KINGDOM OF GOD, IS NOW EXERCISING

At the end of time Jesus, the Son of God to Whom God the Father has given all judgment, will come with His angels and His Apostles to judge all men. When by His judgment the good have been separated from the wicked, then will all men see the true final dimensions of His kingdom. Then will all men and angels see the final result of that leavening action which the Church, the Kingdom of God, is now exercising, partly visibly and partly invisibly, in this present world.

LIVING SERENELY IN THE MIDST OF THE BEWILDERING AND FRUSTRATING COMPLEXITIES OF SINFUL HUMAN HISTORY

This, all too briefly and inadequately, is a summary of the great truths which God reveals to the world in and through His Church, His kingdom on earth. Those who receive it humbly and lovingly in faith are enriched intellectually, immeasurably beyond those who will not accept it. Through the revealed word and the incarnate Word of God they have learned the secrets of the innermost core of being, of existence. Though they live in the midst of the bewildering and frustrating complexities of sinful human history, they know, in faith, that beneath all apparent contradictions and beyond all hopelessness there lies the one Truth and Love which is God, the foundation of hope. In the golden age which flourishes in each civilisation which comes to be in human history, they are not so beguiled by the beauty and perfection of the world man has made as to forsake the God Who is the Author of man’s perfection. In times of barbarity and decadence, such as come at the decline of all purely human civilisations, they are not so disheartened as to hate and reject, or to hopelessness and despair. Armed with the saving Truth of God, with the knowledge of the hope-engendering Love of God, the member of Christ’s kingdom lives serenely in the midst of the calm or the turbulence of human history, knowing that the God Who underlies and permeates all history will in His own good time manifest the meaning of it all.

THE CHURCH IN THE WORLD

The Church, of course, is primarily interested in transmitting to men the knowledge of the divine revelation which Jesus, her Founder and Head, has entrusted to her. But, as a kingdom founded on universal charity, on love for all men and for all that is truly human, she has in the course of history interested herself in the discovery and transmission of all true knowledge.

In the beginning, as was natural, her interest was chiefly in theology, the application of human reason to the proper understanding of divine revelation and of the Sacred Scriptures (the Bible) in which the story of God’s revelation is contained.

THE CATHOLIC CHURCH COMPILED AND TRANSMITTED THE BIBLE

In the case of Sacred Scripture it is the Church herself who preserved these inspired books for the world. As early as 382 A.D. A Council of Rome under Pope Damasus drew up the list of the books of the Old and the New Testaments. The list was reaffirmed by the third Council of Carthage in 397, by Pope Innocent I in 405 and by Pope Gelasius I in 495. It was not until 1546 at the Council of Trent that the Church, faced with the attempts of some of the ‘Reformers’ to remove from the Bible texts which could not be reconciled with their new doctrines (Luther [threw out books ‘clashing’ with his brand new doctrine including] the Epistle of St James which said, ‘So also, faith, if it have not works, is dead in itself,’ a statement which contradicted Luther’s teaching that faith alone was necessary for salvation), reaffirmed both the divine inspiration of the Bible and the list of books of the Bible which the Church had accepted from the beginning.

A FULLER UNDERSTANDING

The first traces of this effort can be seen in the works of the early Christian apologists, especially Justin the Martyr and Tertullian. Justin, a pagan philosopher converted to Christianity, sought, even if not quite correctly, to show that the human wisdom of the pagans had been anticipated by and even perhaps drawn from the divine reveltions contained in the Bible. Tertullian, with a mind more legal than philosophical, sought to give more precision to the terms in which the Christian mysteries were to be affirmed. In the middle of the second century A.D. We find a theological school functioning at Alexandria in Egypt, a famous centre of Greek and Jewish learning. In the middle of the third century a new theological school was founded at Antioch. From this time on, the Church has never lacked schools of theology and theologians. Before the breakdown of the Roman Empire the Church had produced the enduring theological works of the Great Cappadocians, Basil the Great, Gregory Nazianzen and Gregory of Nyssa, and in the Western Church the powerful theological understanding manifested in the works of the great St Augustine, Bishop of Hippo in Africa.

LEARNING AND EDUCATION IN THE MONASTERIES

Even after the collapse of the empire in the face of the barbarian invasions of Europe and Africa, and in spite of the disruption of the Christian world by the Mohammedan conquests, ecclesiastical study and learning did not cease. Christian monks, especially the Benedictines, a monastic order founded at Monte Cassino in 529 by St Benedict, preserved in their monasteries copies of the books of the Bible, of the works of the Christian apologists and theologians, and even the works of pagan writers. They conducted schools for the education of the young and the training of clerics for the service of the Church and the civil authorities. In the seventh century Irish monks conducted schools in Ireland and sent teachers to the Continent to conduct schools there. Under the great Emperor Charlemagne a nnew impetus was given to learning by the founding of his famed Palace School under the guidance of a group of scholars drawn from all Europe. During the Carolingian Renaissance under the successors of Charlemagne interest in learning increased. The study of theology was furthered by the reintroduction of the use of Aristotele’s Logic. A new interest in classical Latin literature led even to a revival of works of poetry.

A GREAT SYNTHESIS OF ALL THEOLOGICAL LEARNING

By the twelfth century theologians were well on their way to a great synthesis of all theological learning. Peter Lombard composed his ‘Four Books of Sentences,’ in which he tried, with great success, to organise systematically all theology. Efforts such as this came to greater success in the thirteenth century, especially in the masterful Summa theologiae of St Thomas Aquinas, a theological synthesis whose influence has lasted until the present time.

MODERN ERRORS, RELATIVISM & CO.

After the Golden Age of Scholasticism (as it came to be called) in the thirteenth and fourteenth centuries, theology and philosophy declined in quality until the attacks of the ‘Reformers’ on the authority of the Church brought on a revival. At first, as circumstances dictated, the efforts of theologians. Were devoted to a defence of the Church as God’s mouthpiece in the world. But a more serious danger soon threatened the leavening action of the Church in the world. Under influence of the philosophical errors of Descartes, Locke, Hume and Kant, philosophy was corrupted and fell into the decadence of relativism, the theory that since nothing is absolutely true then anything and everything, even contradictory propositions and contradictory religious doctrines, can be simultaneously true. Moreover (according to relativist theory), since contradictory views can both be true, even in matters of religion, there can be no exclusively true divine revelation recognisable as such. According to this view then all religions are equally true or none is true, and since (as they say) there can be no rational justification of any particular religion, the ultimate foundation of any religion would have to be purely subjective and emotional.

ETERNAL TRUTHS

This is the modern religious error which the Church, the teacher of mankind, faces. Against it the Church at the Vatican Council reaffirmed its belief in the power of the human mind to discover the existence of God and to recognise as divine the revelation which the Church is divinely commissioned to teach to the world. This particular struggle is not yet over; the Pope and bishops and the philosophers and theologians of the Church are still labouring to effect a reconciliation of the spirit of the times with the eternal truths of God’s revelation.

THE CHURCH INITIATED EDUCATION FOR THE COMMON PEOPLE, A THING HITHERTO UNHEARD OF

As we have already suggested, the Church has not only fostered the pursuit of theological knowledge. She has also preserved and promoted general knowledge. The classical works of paganism, literary, historical, scientific, philosophical and theological, were preserved by the Church through the so-called Dark Ages of medieval Europe. They were learned and taught in conjunction with religious knowledge. Though for centuries learning was the privilege of the nobility or of the wealthy, the Church was always interested in the instruction of the poor. For centuries clerics of the Church were among the most learned men of their times, and the Church was always solicitous to give clerical training to the children of the poor. The great medieval universities (such as the Sorbonne at Paris and Oxford) were founded under the aegis of the Church and staffed by clerics of the Church. The Council of Trent in the sixteenth century urged the foundation of elementary schools. Great teaching orders, such as the Jesuits, the congregations of teaching brothers and sisters, have been founded to give the benefits of education to all. Like her Master, Jesus, the Church strives to bring to all men the truth which will make them free.

LIKE HER MASTER, JESUS, THE CHURCH STRIVES TO BRING TO ALL MEN THE TRUTH WHICH WILL MAKE THEM FREE

The leavening work of the Church has not been restricted to the field of knowledge. Through her influence and example the moral tone of mankind has also been elevated. In the pagan and corrupt world in which the Church was born, she appeared as the champion of a highly elevated moral code. She reprobated not only sinful external actions but even sinful internal desires and decisions. Not only was adultery forbidden, for example, but even the sinful lusting of the heart after forbidden impurities. Not only was chastity in marriage inculcated, but virginity (for both men and women) was extolled. As a consequence of original sin human beings are all too prone to forget God in the pursuit and enjoyment even of legitimate pleasures such as those of marriage. As an example of true dedication to God, man’s true destiny, the Church holds up to the eyes of the world its celibate priests, its consecrated monks and nuns. By their practice of virginity they are an example to the world of the utter dedication to God which is the fundamental duty of all men. Besides, by their faithfulness to their dedication they prove to the weak, the timid and the ungenerous that the grace of God, purchased by the Blood of Jesus, can really set men free from the tyranny of the devil, the world and the flesh. Moreover, from the beginning the Church has taught the world that heroic virtue is possible, not through human justice but through the supernatural charity, the supernatural love of God and man which God gives to men with His grace. Sin has begotten discord and hatred in the life of humanity. Grace and charity will not only restore men to union with God but also enable men to live in harmony and love with one another.

SAINTS OF THE CHURCH

The Church appeared in the world of men preaching this high moral ideal. Over the centuries it has succeeded in realising this ideal in varying degrees. On the level of the individual person it has had from the beginning startling successes. In the first three hundred years of its existence thousands of Christians publicly manifested their dedication to God to the extent of giving up their lives for Him during the Roman persecutions of Christianity. The leavening vitality of the Gospel, its power to lead men to prefer God to all else, is all the more noticeable in the fact that the early Christian martyrs are found not only among the nobility and the military forces (who might be expected by reason of their breeding, position or training to be brave in the profession of their faith) but also among the women, both rich and poor, and children. These early martyrs were the first Christian saints. Their example of preference for God even over life itself has been imitated by all the martyrs for Christ down to the present time.

THROUGH THE CENTURIES

Even in times and places where the Church has not been actively persecuted, the Church has never been lacking in examples of men and women totally dedicated to the love and service of God and man. From St Martin of Tours (the first non-martyr to be recognised as a saint by the Church) to St Maria Goretti in this present time (a young girl who preferred death to loss of chastity) the history of the Church shows a procession of saints choosing God rather than the seductive pleasures of the world. In addition to the canonised saints of the Church, from the very beginning of her life on earth the Church has inspired countless thousands to forswear the pleasures of the world and its power for the love of God in monasteries and convents.

FOR THE LOVE OF GOD ONLY

In a world corrupted and debased by the indulgence of the flesh St Mary Magdalene and St Augustine give testimony to the power of God to convert and save the sinner. In a world torn by restless human ambitions and the marches and countermarches of military conquest, St Benedict and St Scholastica forsake worldly ambition for the peace and the love of God. In a world beginning anew to love money and wealth overmuch St Francis of Assisi gives up all his worldy possessions to the poor and embraces his Lady Poverty for the love of God and man. In a world in which nationalistic aims are seeking to divide and conquer the Church of Christ St Ignatius founds the Society of Jesus to defend and spread the Kingdom of God universally among men. In a world in which misguided men were trying to find God outside His own Church, insisting that no intermediary be interposed between the individual and God, God raised up a St Teresa of Avila and a St John of the Cross to show that true unity with God is to be sought in the fruitful bosom of His Church.

SOCIAL MORALITY IS RAISED THROUGH THE CHURCH

But it is not only in the lives of individual saints that the power of the Gospel has been manifest. Through the influence of the Church social morality in general has also been raised to higher levels. Even though the ignorance and weak wills of men have made the process slow and uncertain at times, the Gospel of Jesus has brought great benefits to mankind. From the beginning the Church has made no distinction between slaves and freemen. Over the centuries this has gradually led to the abolition of slavery in Christian nations. The Church’s doctrines and its reverence for Mary, the Mother of God, has likewise led many nations to raise the position of women in society. In a truly Christian society they cannot be regarded as either the slaves or the playthings of men. Even the horrors of war were mitigated under the influence of the doctrine of Christ. In the Middle Ages (the great ages of faith thus far in the history of the world) the Church even induced men to practise the Truce of God, whereby they abstained from battle on certain feast days. In modern times with the rise of capitalism and the industrial revolution the Church has fought for the rights of both capital and labour, for the right and necessity of labour unions to exist and to function for just wages. In large part the present world, even when expressly anti-Catholic, is living under the influence and heritage of the great elevation of morals brought to the world by the preaching and practice of Christian moral doctrine.

Of course the Church has not been completely successful in elevating the moral conduct of all men, even of all those nominally members of the kingdom of God. Nor does she ever expect in this present world to be completely successful. Jesus has told her more than once that she will always count among her members good and evil men. The Church He has told her is like a net which brings up both good and bad fish, or a field in which both good grain and weeds will grow. It is God Who will separate the good from the evil and manifest His judgement at the end of the world. So the Church is not dismayed at the scandalous behaviour of some Christians, even though at times they be in high places, perhaps as in the cases of some few Popes, even in the highest place of all. In spite of all individual defections the Church continues to preach Christian morality to the world.

TODAY’S TOTALITARIANISM

Today the Church faces the horror of totalitarianism, a godless totalitarianism which denies God, rides roughshod over the dignity of individuals, reduces men to statistics. Almost alone in the world she still cries out that God gave Himself on a Cross for the salvation of all men and that therefore each human being is in himself of inestimable value, a child of God, a brother of Jesus the Christ.

UNTIL THE END

How this present struggle of the Church with the power of the devil and the bad will of men will be resolved we cannot at present see. But, whether the Church grows or diminishes in the present world, it still remains true that she will be until the end a leaven in the world, secretly or openly building up the kingdom of heaven until it reaches the stature already determined by God. At the end of time with the general judgement of God the true proportions of the kingdom, the full extent of the leaven of the Church, will be revealed in the final Kingdom of God.”
– Martin J. Healy, S.T.D., 1959 (headings in capital letters added afterwards)

 

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A TRUE CHILD OF MARY IS NEVER LOST!

÷ LEARNING FROM THE IMMACULATE VIRGIN MARY: LOVE FOR JESUS, HUMILITY, OBEDIENCE TO GOD’S WILL… ÷

“The Immaculata is the Daughter of the Father, the Mother of the God-Man, the Bride and Sanctuary of the Holy Ghost. She is the prototype of creation: God’s original idea! Mediatrix of all Graces, Mother of Good Counsel, Help of Christians. She guides the soul that seeks and loves God towards its eternal goal, and stands by Her people in battle. Mary stands alone in Her perfection and power as God’s masterpiece!

MARY, THE NEW EVE

The role of Mary in Christ’s work of Redemption is unique. She takes part in it as the new Eve and Co-Redemptrix; She applies the fruits of Redemption to all Her children as Mediatrix of all Graces. She is the great sign in the heavens which leads the Christian army in battle against Satan.

Mary is victorious in all God’s battles. Particularly, during the latter times, She is present to us as the last means of Salvation, the final refuge that God gives the world. “My Immaculate Heart will be your refuge and the way that will lead you to God” (Fatima). The little army that endures the supreme test and at last is victorious over the superior force that is arrayed against it, is the Battalion of the CHILDREN OF MARY!

GUIDED BY MARY, WE WILL NOT GROW WEARY

When the storm winds of temptation arise and we are headed for the cliffs of anxiety, look up to the Star, call upon Mary! When we are being swept along by the waves of arrogance or ambition, slander or jealousy, look up to the Star, call upon Mary! When anger, greed or pleasures of the flesh threaten to capsize the wee ship of our soul, look up to Mary! When we are in danger of sinking into the pit of sadness or falling into the abyss of despair, think of Mary! In dangers, doubt and need, think of Mary! Call upon Mary! Upheld by Her, we will not fall; shielded by Her, we have nothing to fear; guided by Her, we will not grow weary; favoured by Her, we will reach our goal!

MARY, THE ARK OF THE COVENANT

We can see the whole work of God’s creation as a great movement of love, which pours forth from God and flows back to Him again. This perpetual stream of love is the meaning and purpose of all creation; it is the essence of Heaven. After man’s fall from grace, the Father sent the Son to redeem Mankind. The first dwelling place, the first abode that the Triune God finds to dwell in when He condescends to be with His creatures, is the Immaculata! The Holy Ghost dwells in Her, living in Her from the first moment of Her existence and He will do so always throughout Eternity.

God comes to us through Mary and, the beginning of our return to Him, will be through Mary. Mary is the summit of creation and the bridge over which all FROM Heaven and TO Heaven must travel. Enkindled by the Spirit of Love, Mary’s Heart burns for Her children whom She bore on Mount Calvary amidst a thousand pains, and whom She desires to snatch, at all costs, from eternal destruction. Mary’s radiant Heart touches our world. From Her flows the entire love-filled outpouring of the Trinity into souls. In this great hour of tribulation, Mary comes to the aid of Christianity, drawing men to Her Immaculate Heart (CONSECRATION), leading them back to God (CONVERSION) and calling them to participate in the building up of Christ’s kingly reign (REPARATION).

‘LET IT BE DONE TO ME ACCORDING TO THY WORD’ (Luke 1:38)

Mary is not a passive, indifferent instrument of God; rather She is free and deiberate in Her decision, which God Himself waits for. The answer given by Mary in its momentous greatness is profoundly related to the creative Word of God Himself: In the beginning, God said, ‘LET THERE BE…’ And creation came to be. And now the creature Mary says, ‘FIAT… LET IT BE DONE UNTO ME’ and God was made man! Mary’s Fiat is so great, so total, so thoroughly in keeping with the truth and so humble. Her love is so immeasurably strong, pure and unhesitating that God is, so to speak, attracted by Her and comes to Her so intimately that He Himself becomes Man in Her, takes on flesh from Her flesh, blood from Her blood. His very Heart from Her Heart!

Mary is no longer just the purest of all creatures and God’s masterpiece of creation, not only God’s child, but what is more, MARY IS GOD’S MOTHER! Not only His adoptive Mother, but really and truly the Mother of God! [Since Jesus Christ is fully Man and fully God, Mary is His Mother.] This is a dogma of the Faith. Her title of motherhood will never change. In Eternity, God will say, ‘MY MOTHER’. Mary is drawn into the interior life of the Most Blessed Trinity. Because She possesses with the Heavenly Father the same Son, Mary becomes through Her motherhood a ‘blood relative of the Trinity’. It is the Will of God that we have everything through Mary. No one can become like Christ unless he follows His example and honours the Immaculata and devotes himself unreservedly to Her.

MOTHER OF MANKIND

Beneath the Cross, Mary appears as the new Eve who, together with the new Adam [Jesus Christ] brings forth the redeemed race. Here, She is appointed the Mother of Mankind; here, She suffers with Christ more than all other human beings together could ever suffer; here, Her Heart is pierced: here is accomplished Mary’s mission as Co-Redemptrix! On Calvary, Mary suffers in Her Heart everything Christ suffered in His Body and Soul. Two lives, two beings, two Hearts are united on Calvary in a single sacrificial offering, because Mary’s will had merged entirely with the Will of Christ.

There is no redemptive work of Christ without Mary’s compassion. In her sacrifice, ‘REASON’ (SELF) is cast into the darkest night and, as such, is offered up in charity and it is this sacrificial offering which is precisely what is lacking in Christ’s suffering today, this total gift of self. Christ’s mission in the mystery of Redemption consists in reparation, reconciliation and renewal: the complete annihilation of sin. The mission of the Holy Ghost which is that of Mary, His Spouse, is the outpouring of that Divine Love into the hearts of Mankind. Every conversion begins with the Mediatrix of all Graces.

GOD WORKS THROUGH MARY

In order that the soul might not lose hope out of fear of God’s justice, which sin has offended, God sends to man the ‘PERSONIFICATION’ of His Love, the Spouse of the Spirit of maternal love, the Immaculata. He entrusts to Mary the administration of His Mercy. Mary is all beautiful, all spotless, a daughter of man and a sister of human beings. Mary is all kindliness, sweetness, gentleness and mercy. Mary is the Mercy of God itself among men. God works in the Church through Mary and builds up His kingship through her queenship. Her apostolic mission is unique and universal. ‘Rejoice, O Virgin Mary, for thou alone hast vanquished all heresies throughout the world!’

THE TRIUMPH OF FAITH

Mary’s Assumption into Heaven is an effective means of counteracting materialism and the corruption of morals, besides being a triumph of faith in the supernatural world. To Her belongs the great victory and honour of saving the faith today from the shipwreck which threatens it. In 1954, there were 36,000 chapters of the ‘CHILDREN OF MARY’ throughout the world. The fruits of this movement have been acknowledged by several Popes: THE TRANSFORMATION OF SOULS AND THE GRACE OF PURITY IN SO MANY OF OUR YOUTH.

KEEPING CLOSE TO MARY

Through Our Lady of Guadalupe, Lourdes, La Salette and Fatima, hundreds of thousands of souls were led back to the Faith. When humanity evades the influence of the Immaculata, this sets up an obstacle to God’s work in the world. Keeping one’s distance from Mary in the name of ecumenisn is one of the worst possible affronts to God! In times such as ours, Mary Mediatrix of All Graces will be for us a guardian of the Faith. A true child of Mary is never lost!

At the end of the world, God’s work will reach in Mary its culmination and perfection. He will give Himself to His children for all Eternity in the divine indwelling place that He has prepared in His tabernacle among men, in His Heaven: the Heart of the Immaculata! With Mary, EVERYTHING! Without Mary, NOTHING!”
– The above are excerpts from ‘Who Are You, O Immaculata?’ by Fr Karl Stehlin, published in ‘Dedicated Decades’ by The Universal Rosary Association, issue Winter 2012. Their website is http://www.philomena.org (external link).

 
 

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A SHORT BIOGRAPHY OF ST JEANNE DELANOUE

SAINT JEANNE DELANOUE, FOUNDRESS, born June 18, 1660, died August 17, 1736, beatified November 9, 1947, canonised October 31, 1982.

Saint Jeanne Delanoue, the last of twelve children,…came to the help of families…in the context of her town of Saumur at the end of the seventeenth century, which was marked with great material and social difficulties, aggravated by famines, bad harvests and severe winters. One recalls above all her efficacious help for the poorest of the poor. She who was known above all as a wise and shrewd trader, became suddenly “a very great prodigy of charity”, when the Holy Spirit, extinguishing “the fire of her avarice”, made her understand that her ardent faith required also “the fire of that charity” by making her appreciate poverty. The Book of Isaiah tells us at once: “Share your bread with the hungry, receive into your homes the unfortunate who have no shelter, clothe those without clothing, do not steal from your fellow man”. This is what Jeanne Delanoue carried out to the letter.

She visited those who lived like animals in stables dug into the hills; she brought them food and clothing; she washed their clothes and gave them whatever they needed; she undertook to heat these precarious shelters; she gave generously to those who passed by; she began to take them into her own lodgings, then she successively furnished three houses which were given to her and which she named “Providences”, so that she could receive there orphan children, young girls left to themselves, women in distress, old and indigent people of all kinds, suffering from hunger and cold, in short, all those who would say to her on the judgment day: I was hungry, thirsty, I was naked, sick, without a shelter. She did not like to make any distinction between the poor who merited her service and those who did not. She came to the aid of all, but she also wished to help them work, to teach a trade to the children and the young gils.

Still more, Jeanne Delanoue experienced the humiliations of the poor, even venturing at times to beg, taking for herself food often worse than theirs, without taking account of her continual fasting, her short and uncomfortable nights. She wished her sisters to share the same home as the poor, eating as they did, being treated as they were in cases of sickness, and dressed in a humble grey habit. As for the poor, she knew how to surround them with tenderness, at times procuring for them festive meals, requiring that her sisters treat them with respect and serve them before themselves. The townspeople, even the priests, criticised her “excessive” austerities and her “disordered” charities. But nothing stopped her, not even the failure of her first [hospice]: “I wish to live and die with my dear brethren, the poor”. Some other undertakings, like those which were born from the charity of St Vincent de Paul, were already widespread in France. But at that time Saumur did not even have a hospital, and Jeanne Delanoue wanted to create a great abandoned to themselves. She wished to organise visits to them and eventually to open small schools for their children. In her time, with the means at her disposal, she learned how to remedy poverty and vagrancy. Her example will not fail to challenge our modern world. So many countries live in dire poverty!

And even the industrialised nations do not escape material anxieties; they have their poor of all sorts. Today one may perhaps strive with greater advantage to discover the causes of these miseries, and to create more just conditions for all and to establish measures of foresight, so as to help the poor to help themselves without leaving them to be merely assisted. But the care for the indigent, the love of the poor, immediate and efficacious help will always remain fundamental to remedy the harshness of our modern world. It is at this price, says Isaiah, “that the light will arise in the darkness”. Finally, when we proclaim the holiness of Jeanne Delanoue, it is important to try to understand the spiritual secret of her peerless dedication. It does seem that her temperament led her to an interest in the poor through sentimentality or pity. But the Holy Spirit himself led her to see CHRIST in the poor, the Christ-Child in their children – she had a particular devotion to him – Christ the friend of the poor, Christ himself, humiliated and crucified. And with Christ she wished to show to the tenderness of the Father. To this God she had recourse with the audacity of a child, expecting everything from him, from his Providence, the name with which she designated her homes and her foundation from their very origin: the Congregation of St Anne of Providence. Her constant devotion to Mary was inseparable from that of the Blessed Trinity. The Eucharistic mystery was also at the heart of her life.

All this was very far from the prevailing Jansenism. Her attachment to the Church dissuaded her from taking new ways without consulting her confessors and the bishop of the diocese… Jeanne Delanoue attained very quickly not only the heroism of virtues, the evangelical virtues of the Sermon on the Mount, but also a profound contemplation of the divine persons with mystical signs of the highest union with God according to the unitive way, exceptionally inflamed with love for Jesus, “her Spouse”. That was the source of the inspiration and the achievement of the “folly” of her charity and of the boldness of her undertakings. May the Church of today beware of forgetting this: as at the end of the seventeenth century and the beginning of the eighteenth, there will be no true reform today nor any fruitful movements without an AUTHENTIC MYSTICAL CURRENT.
– Pope John Paul at the solemn ceremony of canonisation on October 31, 1982, from “L’Osservatore romano”, November 8, 1982

 
 

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THANK YOU FOR HAVING CREATED ME AND FOR HAVING MADE ME A CHRISTIAN

A NIGHT PRAYER TO THE HOLY TRINITY

I adore You, my God, and thank You for having created me, for having made me a Christian and preserved me this day. I love You with all my heart and I am sorry for having sinned against You, because You are infinite Love and infinite Goodness. Protect me during my rest and may Your love be always with me.

Eternal Father, I offer You the Precious Blood of Jesus in atonement for my sins and for all the intentions of our Holy Church.
Holy Spirit, Love of the Father and the Son, purify my heart and fill it with the fire of Your Love, so that I may be a chaste Temple of the Holy Trinity and be always pleasing to You in all things. Amen.

(Every night, please make a brief examination of conscience, we do this to distance ourselves from our sins, and in case something happens to us in the night, that we have expressed our sorrow to God like the good thief did, etc. Therefore, before going to sleep at night, let us examine what sins we have committed today, by thought, word, deed or omission. If you cannot think of any sin you have committed today, renew your sorrow for the sins of your past life. Let us conceive a great sorrow for having offended God.) O my God, I detest these and all other sins which I have committed against Your divine majesty. I am extremely sorry that I have offended You, because You are infinitely good, and sin displeases you. I love you with my whole heart, and firmly propose, by the help of Your grace, never more to offend You. I resolve to avoid the occasions of sin; I will confess my sins, and will endeavour to make reparation for them. Have mercy on me, O God, have mercy, and pardon me, a wretched sinner. In the name of Your beloved Son, Jesus, I humbly beg You to wash me with His Precious Blood so that my sins may be entirely remitted. (Say three Hail Marys and one Hail Holy Queen to our Blessed Lady for the grace of a happy death.) Father, into Your hands I commend my spirit. Amen.

 
 

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