The Blessed Virgin Mother

O Most Holy Virgin, Mother of our Lord Jesus Christ, Our Lady of La Salette

Lady of La Salette

Pray for priests that they may be imitators of thy son, Our Lord Jesus Christ.
Pray that the Lord may send us many holy priests.
Our Lady of La Salette, restore the Holy Church to all things in Christ.

 


The Immaculate Conception – A Lily Among Thorns

As the lily among thorns, so is my love among the daughters. (Sg:2:2:)

How mighty are God’s works! The word went forth that the human race should be redeemed by the Son of God made man. He was to come unto His own, and His own were to be made ready for His coming. And great was the preparation: the whole world was in peace; the whole Roman world was enrolled, Mary was conceived Immaculate. And this last was the greatest wonder of all!

Adam’s sin betrayed as it were the whole human race to Satan. It handed over to him the vast dominion of this world. Every child of Adam came under Satan’s ban. So much his was every soul, that to belong again to God it had to be repurchased at an infinite price.

Every child but one — Mary, daughter of Joachim and Anna: Mary who was to be Mother of God. She was, through the merits of her Son, without stain from the first moment of her existence. God by a meek maid conquered the rebellious spirit who thought to be as the Most High, and crushed with Mary’s heel the serpent’s head. She was the sole triumph of the four thousand years before her birth and of the two thousand years that followed. Never again shall we see an Immaculate One upon the earth.

If we could only understand what sin is, how we should rejoice in our Lady’s Immaculate Conception. Immaculate, without stain, or spot, or blemish. We are so dull and have grown so callous to sin and its horrors that we almost take it as a matter of course. But indeed sin is not a matter of course, even for the weakest of us. It is one of the devil’s lies to make men believe that sinning is necessary, unavoidable, a part of the present system. Sin is terrible, horrible; disfiguring the soul in this world and torturing it in the next. It is the whole evil of the world, the source of all suffering and misery. And it can be resisted, can be overcome. As a powerful engine makes its way over a rough sea and against a strong wind, so can our will, fortified with grace, overcome the world, the devil, and the flesh. That there are shipwrecks, partial or total, and millions of them, does not take away the possibility of a safe transit.

But why talk of sin today, of all days in the year, when we are celebrating Mary’s spotlessness? Let us rather turn our weary eyes away from that evil to which we are akin and lift them up to rest on Mary. And it is a rest. If there were a spot on earth where we could truly say, “Here no sorrow can come!” how would people flock to that spot.

But there is no such place. Still there is Mary! Hers is a soul where perfect peace and holy joy dwell undisturbed. She was foreshadowed in the Old Testament under the most beautiful types: the dove that could find no spot clean enough for a resting-place; the many-colored rainbow, reaching from heaven to earth and ratifying God’s promise to man; the fiery bush, burning but unconsumed; the majestic cloud of flame that led the Israelites into the Promised Land; Aaron’s rod with its pure white blossom; the Ark of the Covenant, God’s home on earth; Gideon’s fleece, exempt from the common lot; “the garden enclosed” of the Canticle — these and many more were faint symbols of Mary’s soul.

And this beautiful one, God’s Mother, is my Mother too, given to me to be my own. What shall I do to please her? How shall I make much of her? The sight of her radiant beauty turns my thoughts to my own soul, and a sense of shame comes over me. I see there blemishes, imperfections, evil tendencies. Well! let me take them to my Mother and say with the humble saints: “Behold the fruits of my garden.” And Mary will look down with love, and with the tender hand of a Mother will help me to uproot the evil, overcome the bad, and strengthen the good. But perhaps her awful purity keeps me back; I shudder to present before her sinless eyes the sight of my wounded soul. That must not be. Purity never makes the heart hard: the most innocent are the most compassionate. She has never repulsed a sinner because of his frailty.

“Coming to Mary” perhaps sounds vague. It means turning the eyes of one’s soul towards Mary, the Mother of God, and saying to her in the depth of one’s heart some vocal prayer, or, better still, some half-uttered, half-thought-out petition. It means babbling out to the vision in one’s mind one’s troubles, one’s cares, one’s sins, and asking with a firm, strong faith for relief and help. We shall see no beautiful face, no doubt, hear no sweet voice, nor feel a healing touch. But we shall rise from our prayer purified, strengthened, and consoled.

The Manual of the Holy Catholic Church
James J. McGovern
1906

On the 8th of December, 1854, the Vicar of Jesus Christ, our own Pius IX., in the presence of the vast concourse of Catholic Bishops who thronged the Basilica of St. Peter, solemnly defined the Immaculate Conception of Mary to be an article of faith:

“In honor of the most Holy and Undivided Trinity, for the glory and ornament of the Virgin Mother of God, for the exaltation of the Catholic Faith and the spread of the Christian religion, by the authority of our Lord Jesus Christ, of the blessed Apostles Peter and Paul, and by our own, we pronounce and define, that the doctrine, which maintains that the most blessed Virgin Mary, in the first moment of her conception, was, by a singular grace and privilege of Almighty God, in regard of the merits of Christ Jesus, the Saviour of the human race, preserved free from the stain of original sin, has been revealed by God, and is, therefore, to be firmly and constantly believed by all the faithful.”

Ave Maria
Gratia Plena


Symbols and Attributes 0f The Virgin Mary

The Star often embroidered on the right shoulder of the Virgin’s mantle or in front of her veil refers to the most expressive of her many titles, Stella Maris, “Star of the Sea,” an interpretation of her Jewish name Miriam. Several pictures are called La Madonna della Stella. She is also Stella Matutina, the “Morning Star”; Stella non Erratica, the “Fixed Star”; and Stella Jacobi, the “Star of Jacob.”

The Sun and the Moon. “Who is she that looketh forth as the morning, fair as the morn, clear as the sun” (Solomon’s Song, vi. 10). This text is applied to the Virgin and she is also the woman of the Apocalypse, “A woman clothed with the sun, having the moon under her feet, and on her head a crown of twelve stars.” Hence she is portrayed with the glory of the sun about her, and the crescent moon beneath her feet.

The Enclosed Garden is a symbol borrowed from the Song of Solomon (Cant. iv. 12) as well as a Fountain Sealed, a Well of Living Waters, the Tower of David, the Temple of Solomon, and the City of David.

The Porta Clausa or Closed Gate is taken from Ezekiel (xliv., 2).

The Lily, the Rose. “I am the rose of Sharon, and the lily of the valleys” (Cant. ii., i).

The Palm, the Cypress, and the Olive are all emblems of the Virgin. The first signifies victory, the second points to heaven, and the third denotes peace, abundance, and hope.

The Cedar of Lebanon (“exalted as a cedar in Lebanon”), because of its imperishable nature, its perfume, its healing qualities, and its great height, denotes also the virtue, greatness, and beauty of the Virgin.

The Sealed Book, as a symbol in the hands of the Virgin, refers to the text: “In that book were all my members written”; also to the “book that is sealed which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot, for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned” (Is. xxix., 11-12).

Besides these symbols, which are mystical and sacred and belong only to the Virgin, there are others of a more general nature that appear in pictures of the Madonna and Child.

The Globe, as the symbol of sovereignty, was early placed in the hands of the divine Infant. When it is under the feet of the Madonna with a serpent twining about it, it is the symbol of redemption.

The Apple, in the hands of the Infant Christ, symbolizes the fall of man; in the hands of the Virgin it indicates that she is the second Eve.

The Serpent is the general emblem of Satan and sin, but it is used in reference to the prophecy, “She shall bruise thy head,” when placed under the feet of the Madonna.

The Pomegranate, the ancient symbol of hope, is often placed in the hands of the Child, who is seen presenting it to His mother.

The Book, when the Madonna holds it open, or has a finger between the leaves, or when the Child is turning the pages, is the Book of Wisdom, and is supposed to be open at the seventh chapter. When clasped or sealed, as before explained, it is a mystical emblem of the Virgin herself.

Birds represent the soul. The Dove is the Holy Spirit hovering about the Virgin. The Seven Doves, typifying the gifts of the Spirit, when they surround the Virgin, characterize her as Mater Sapientia, “Mother of Wisdom.” Doves near her when she is working or reading in the Temple express the meekness and tenderness of her nature.

Certain women of the Old Testament are regarded as especial types of the Virgin, viz.: Eve, Rachel, Ruth, Abishag, Bathsheba, Judith, and Esther, and it is because of this that these Jewish heroines so often appear in religious pictures.

The correct and traditional dress of the Virgin is a blue robe or mantle worn over a close red tunic with long sleeves. In early pictures her head is veiled and the colors are pale and delicate. The enthroned Madonna unveiled was introduced about the end of the fifteenth century.

In the historical pictures she is simply dressed, but in the devotional pictures wherein she is portrayed as the Queen of Heaven, she wears a magnificent crown wrought with jewels interwoven with roses and lilies; her blue robe is richly embroidered with gold and gems, and lined with ermine or stuff of gorgeous colors, carrying out the text: “The king’s daughter is all glorious within; her clothing is of wrought gold. She shall be brought unto the king in raiment of needlework” (Ps. xlv., 13-14).

In the Immaculate Conception and the Assumption, the Virgin wears a white tunic, or white strewn with gold stars. In all subjects that relate to the passion and those that follow the crucifixion she should wear violet or grey. This rule is not always followed, however.

Sacred Symbols in Art
Elizabeth E. Goldsmith
1911


Queen of Thy Servants: Royal Dignity of Those Who Serve Mary

 Gentile da Fabriano (c.1420)

I love them that love me: and they that in the morning early watch for me, shall find me. … He that shall find me, shall find life, and shall have salvation from the Lord. (Prv:8:17,35)

“O lord, for I am thy servant; I am thy servant and the son of thy handmaid.” (Ps:116:16)
To reign such is the ambition of great souls, the stimulus of bold enterprises. But there are two ways of reigning. The first is that of tyrants, who govern with the sword and prevail by violence and wrong. Such a reign is of short duration and the memory of the tyrant is speedily buried in oblivion: “There memory hath perished with a noise.” (Ps:9:6) Others, on the contrary, choose charity for their scepter and humility for their throne. Such a scepter cannot be shattered, and a throne thus founded is never cast down; these are the throne and scepter of Jesus Christ, King of kings, Lord of lords, and Prince over the princes of the earth: “Christ reigns, Christ conquers, Christ commands.” The kingdom of Jesus Christ, founded under the shadow of the cross, strengthened by fierce persecutions, is forever extending: it knows neither ruin nor decay: “Thy kingdom is a kingdom of all ages.” (Ps:145:13)

Now, what is the basis of a kingdom so permanent, of a throne so unshaken? Strange to say, it is none other than the condition of a servant, freely chosen by Jesus Christ: “He took the form of a servant.” (Phil:2:7) Indeed, all that may be procured by ambition and pride is frail and perishable: on the other hand, self-abasement leads to an eternal kingdom, for it is written that “humility goeth before glory.” (Prv:15:33)

Mary reigns with her Son Jesus Christ, and her kingdom, like unto His, is a kingdom of imperishable glory, because hers is a throne of clemency, mercy and pardon: “Hail, holy Queen Mother of Mercy.” And what is the secret of this glorious royalty? None other, but the humble condition of a servant of the Lord: “Behold the handmaid of the Lord; be it done to me according to thy word.” (Lk:1:38)

No sooner had the Blessed Virgin uttered these words, than she commenced her reign, for in that moment she became the Mother of our King: “And the Word was made flesh.” Mary’s sway over the world never diminishes: it ever goes on extending, until it embraces the entire universe.

Happy the servants of the Mother of God! Under the protection of a Queen so kind and powerful, they are not lacking in the necessaries of life; and as for the goods of the soul, they have them over and above, for “all her domestics are clothed with double garments.” (Prv:31:21)

A Christian who is covetous of true and lasting regal splendor, should imitate Mary and faithfully serve the Lord, for He will exalt him to the incomparable dignity of priest and king, according to the words of St. Peter: “You are a chosen generation, a kingly priesthood, a holy nation, a purchased people: that you may declare His virtues, who hath called you out of darkness into His marvelous light.” (1Pt:2:9) But, in order worthily to serve the Lord, we must also learn how to serve Mary: in serving so great a Queen we shall naturally be led to serve God, wherein our greatest dignity consists. To serve Mary is therefore to reign: Servire Maria regnare est.

The reign of one who serves Mary is no tyranny, no reign of oppression and cruelty: it is rather a reign of charity and mercy, directed to alleviating the woes of those who are in affliction. It is a reign of peace, which repays injury by benefit: a reign of humility, which subjects the passions to the yoke of Christ: a splendid and glorious reign, worthy of the ambition of magnanimous minds, the foreshadowing of that eternal kingdom of bliss which is held out to us in heaven.

Oh, if only men knew what a happiness it is to serve Mary, they would contentedly lay aside their wish of ambition and earthly grandeur, and would consecrate themselves, with all the ardor of their souls, to the service of so glorious a Queen.

“Flower Of Paradise”
Considerations On The Litany of The Blessed Virgin Enriched with Examples of the Saints
Very Rev. ALEXIS M.LEPICIER, O.S.M.
1922


In All Adversity -Go to Joseph

And when there also they began to be famished, the people cried to Pharao, for food. And he said to them: Go to Joseph: and do all that he shall say to you. (Gn:41:55)

Joseph, the son of the Patriarch Jacob, was the figure of St. Joseph, the son of another Jacob: “Jacob begot Joseph, the husband of Mary, of whom was born Jesus, who is called the Christ. (Mt:1:16)

What was truly said of the first Joseph, as to his future, and as to his goodness, his chastity, his patience, his wisdom, his influence with the king, his power over the people, and his love for his brethren, is verified much more perfectly, even to this day, in the second Joseph.

Of old it was said to the needy and suffering people in the kingdom of Egypt: “Go to Joseph, and do all that he shall say to you.”

The same is now said by the Sovereign Pontiff to all needy and suffering people in the kingdom of the Church—” Go To Joseph.”

If you labor for your bread ; if you have a family to support; if you endure privation and suffering; if your heart is searched by trials at home; if you are assailed by some importunate temptation; if your faith is sorely tested, and your hope seems lost in darkness and disappointment; if you have yet to learn to love and serve Jesus and Mary as you ought, Joseph—the Head of the House, the Husband of Mary, the nursing Father of Jesus—Joseph is your model, your teacher, and your father. Truly, in all things, St. Joseph is the people’s friend.

But who is St. Joseph?
He is the adopted father of the God-man: St. Luke
He is the most faithful coadjutor of the incarnation: St. Bernard
He is one whose office belongs to the order of the hypostatic Union: Suarez
He is the Lord and Master of the Holy Family: St. Bernardine
He is the only one found worthy among men to be the spouse of Mary: St. Gregory
He is the consoler of Mary in her sorrows and trials: St. Bernard
He is the Saviour of the life of the Infant Jesus: .St. Matthew
He is the Saviour of the honor of His Mother: St. Jerome.
He is the man who lived 30 years with Jesus and Mary;
He is the man more beloved by Jesus and Mary than all other creatures: St. Isidore
He is third person of the earthly Trinity: Gerson
He is the model and image of apostolic men: St. Hilary
He is more an angel than a man in conduct:  Cornelius Cornelii a Lapide
He is the model of priests and superiors: Albertus Magnus
He is the master of prayer and of the interior life: St. Teresa Lallemant
He is the guardian of chastity, and honor of virginity: St. Augustine
He is the leader in the great procession of the afflicted: Avila
He is the patron of the married state: Paul de Pal
He is the procurator of the Church of God: In parv. off. St. Joseph
He is the patron of a happy death: St. Alphonsus
He is the patron of the Catholic Church: Decree S.C.R

“I took for my Patron and Lord the glorious S. Joseph, and recommended myself earnestly to him. I saw clearly that my Father and Lord delivered me out of this, and other troubles of greater importance, touching my honor and my soul. He rendered me greater services than I knew how to ask for. I cannot call to mind that I have at any time asked him for anything which he has not granted; and I am filled with amazement when I consider the great favors God has granted me through this blessed Saint, and the dangers from which he has delivered me, both of body and soul.

“To other Saints Our Lord seems to have given grace to succor men in some special necessity; but to this glorious Saint, I know it by experience, He has given the grace to help us in all things. Our Lord would have us to understand that as He was subject to Joseph on earth (St. Joseph bearing the title of His father, and being His guardian, could command Him), so now Our Lord in heaven grants all his petitions.

“I have asked others to recommend themselves to S. Joseph* and they too know the same thing by experience.
“I used to keep his feast with all the solemnity I could.

“Would that I could persuade all men to be devout to this glorious Saint; for I know by long experience what blessings he can obtain for us from God. I have never known anyone who was really devout to him, and who honored him by particular services who did not visibly grow more and more in virtue: for he helps in a special way those souls who commend themselves to him. It is now some years since I have always on his feast asked him for something, and I always have it. If the petition be in any way amiss, he directs it aright for my greater good.

“If I were a person who had authority to write, it would be a pleasure to me to be diffusive in speaking most minutely of the graces which this glorious Saint has obtained for me and for others. But I ask for the love of God that he who does not believe me will make the trial for himself—when he will find out by experience the great good that results from commending oneself to this glorious Patriarch and in being devout to him.

“Those who give themselves to prayer should in a special manner always have great devotion to St. Joseph; for I know not how any man can think of the Queen of Angels, during the time that she suffered so much with the Infant Jesus, without giving thanks to Joseph for the services he rendered them then. He who cannot find anyone to teach him how to pray, let him take this glorious Saint for his master, and he will not wander out of the way.”— St. Teresa’s Life, by herself, c. VI.

“Go, then to Joseph, and do all that he shall say to you:”
Go to Joseph, and obey him as Jesus and Mary obeyed him;
Go to Joseph, and speak to him as They spoke to him;
Go to Joseph, and consult him as They consulted him;
Go to Joseph, and honor him as They honored him;
Go to Joseph, and be grateful to him as They were grateful to him;
Go to Joseph, and love him as They loved him, and as They love him still.

However much you love Joseph, your love will always fall short of the extraordinary love which Jesus and Mary bore to him. On the other hand, the love of Joseph necessarily leads us to Jesus and Mary. He was the first Christian to whom it was said, “Take the Child and His Mother.” This led a Father of the Church to say, “You will always find Jesus with Mary and Joseph.”

THE FRANCISCAN ANNALS,
VOLUME II.
Bishop of Salford.
1878


Advice of St Philip Neri To His Spiritual Children

1. Blessed are you, my children, who have time to do good.

2. Now is not the time for sleep; for Paradise was not made for cowards.

3. Children, keep up a cheerful temper. I will have no scruples or melancholy: only avoid sin.

4. Avoid inordinate mirth, because this roots up the little good which has been acquired.

5. You must not leave your devout exercises; but if you wish to recreate yourselves with a walk, let these be fulfilled, and then go.

6. Do not care to attempt too many devotions; but undertake a few, and persevere in them.

7. You must not look to becoming saints in four days, because perfection is acquired with great labor, and by degrees.

8. Do not have a fancy to be masters of spiritual matters and convert others, but attend to regulating yourself.

9. Children, mortify yourselves in small things, that you may afterwards be able the more easily to mortify yourselves in great things.

10. To choose your vocation, time is required, advice, and prayer.

11. To preserve chastity, it is an excellent prescription to discover your thoughts immediately to your confessor.

12. Do not nourish your body delicately; fly bad companions and evil communication.

13. Avoid idleness, especially during the hours after dinner; because it is at that time that the devil commonly makes his fiercest attacks.

14. Do not touch each other familiarly, not even in jest nor have private conversations with each other.

15. Have no familiarity with women, although they may be allied to you by relationship.

16. Do not trust yourselves whatever may be your experience, but fly every occasion.

17. Go often to confession, at least every eight days; and go to communion according to the advice of your confessor.

18. Be devout to Mary, because this is the best means of obtaining the grace of God.

19. Before choosing a confessor, recommend yourselves in prayer to God; but having once chosen, do not readily change without just cause.

20. When at confession, tell your worst sins first, that the devil may not tempt you to end by hiding them.

21. Take counsel always of your spiritual father, and recommend yourselves to the prayers of all.

22. Give yourselves always, and in all things, into the hands of your superiors; because obedience is a compendious way to acquire perfection.

23. Pray continually to the Lord, that He may grant you the gift of perseverance.

24. Endeavor to have God always before your eyes.

25. Never excuse yourselves when corrected; and keep yourselves from saying any thing in your own praise, even in jest.

26. Read, O my children, the lives of the Saints; hear sermons; and do not fail to practice the prayers and other exercises of the congregation; because they are very pleasing to the Divine majesty.

Children, in order not to fall into sin, keep profoundly engraved in your memories the three warnings given by a holy hermit to certain youths, and act according to them faithfully.

1st Warning. Fly the occasions of sin

2nd Warning. Fly the occasions of sin.

3rd Warning. Fly the occasions of sin.

Fly quickly, fly far, fly always.

Children, do you really desire to be saved! Then ever keep,

First, eternity in mind;

Secondly, God in your heart;

Thirdly, the world under your lee.

“This do and thou shalt live.” ( Lk:10:28)

Gate Of Heaven: Way Of The Child Of Mary
A Manual Of Prayers And Instructions,
Compiled From Approved Sources
For The Use Of Young Persons
(1879)


Light Out of Darkness

If mosaics, priceless paintings and imposing statues are conspicuous in grand cathedrals, equally precious in God’s sight are humble wayside shrines. The tradition began in the earliest decades of the Catholic Church with the establishment of markers and small chapels to commemorate Christ. the Blessed Virgin Mary and the martyrs, often at the location of their faithful martyrdom.

Excerpt from “The Legends of The Blessed Virgin” 1853

They who have never visited the towns and villages of a Catholic country, cannot conceive the feeling of delight with which the pious traveler is affected at the sight of those monuments of piety and religious recollection, which, in the shape of crucifixes, images of the Blessed Virgin, and favorite saints, are placed at the angle of streets, in squares, and public places, on bridges, fountains, and obelisks, or between the stalls of a village market or fair. These works of popular art and devotion, formerly existed in great cities also, recalling to the passenger’s mind thoughts of the object and end of his earthly pilgrimage.

They also served a benevolent purpose, and exercised a civilizing influence over the passions of men. Many a pure spring would have been adulterated but for the presence of its presiding saint. Often has the revengeful spirit of an enemy been appeased, when on the point of immolating his victim, by the sight of a man-god suffering for all mankind. The poor soul of some betrayed girl plunged in deep despair and meditating self destruction passes on her way the figure of our Lady of Sorrows, and falling on her knees, obtains comfort and strength from the Mother of Holy Hope and sweet consolation. Again in ancient times cities were but badly lighted and towns not at all. Piety supplied this deficiency. Each statue or holy image had its little lantern which gave honor to the saint and light to the locality.

Some pretended philosophers may sneer at these objects of popular devotion. But have they ever considered the benefits of which they have been the source, the evils they have remedied, the griefs they have calmed and the crimes they have stayed?

Among the cities nearest our shores, Antwerp is one which has most fully preserved this mediaeval custom and contains innumerable pious souvenirs of the ages of faith. Paris was formerly equally distinguished.

“At the comer of every street,” writes the Abbé Orsini, “a little image of Mary rose from amidst a heap of flowers, which the pious people of the neighborhood renewed each morning as soon as the trumpets from the towers of Chatlet announced the break of day. During the night lamps burnt constantly before them illuminating their little grey niches and on Saturdays their number was greatly increased. This was the first attempt to light the streets. A poor illumination, perhaps, when compared to our modem gaslights, yet had it one great advantage over ours for to it was added a pious object, which excited the people to holy reflection.

The silver lights of the Madonna’s shrines shot forth at intervals like a string of stars from their flowery beds, and seemed to say to those who wandered abroad with ill intent, — “There watches over this city, wrapt in slumber, an eye that never closes, but which sees through all our hearts — the eye of God.”

 


O Beauty Ever Ancient

“He is a true and genuine Catholic, who loves the truth of God, his Church, and its members; who to his religion and his faith prefers nothing—not the authority of any man, not wit, not eloquence, not philosophy: but who, looking down upon these things, and firmly fixed in his belief, resolves to admit, and to adhere only to that, which from ancient times, he knows to have been universally received.”

“Never was it allowed, never is it allowed, never will it be allowed, to deliver any doctrine to the Catholic Christian, that has not been received; and it ever has been, is, and ever will be, a duty to anathematize those who introduce any novelty. Who, therefore, shall dare to preach what he has not received? who shall show himself so easy of belief, as to admit what the Church has not delivered? So taught the great Apostle. But I hear some vain men cry, and cry to Catholics: ‘under our authority, our rule, our exposition, condemn what you held, take up that which you condemned, reject your ancient belief, the doctrines of your Fathers, the institutes of your Elders, and embrace—what ?—I shudder to utter it.”

“Reflecting often on these things, I am astonished at the madness, the impiety, the lust of error in some men, who, not content with the Rule of Faith once delivered and received, are ever seeking for something new, and are ever anxious to add to religion, to change, or to take away; as if, what was once revealed, was not a celestial dogma, but a human institution, which, to be brought to perfection, required constant emendation, or rather correction. If novelty must be shunned, antiquity must be held fast: if novelty be profane, antiquity is sacred.”

  Saint Vincent of Lérins ;”Commonitorium” (434)

This slideshow requires JavaScript.


Sacred Sounds -The Angelus Bird

The bells might be silent all over the world,
  The toll of the Angelus never be heard;
Yet nature, the banner of Christ holds unfurl’d,
And her Mother is blessed by the “Angelus Bird.”

When traveling in the forests of Guinea and Paraguay it is not uncommon to meet with a bird whose music greatly resembles that of an Angelus bell when heard from a distance.

The Spaniards call this singular bird a bell ringer, though it may be still more appropriately designated as the Angelus bird, for, like the Angelus bell, it is heard three times a day, morning, noon, and night.

Its song, which defies all description, consists of sounds like the strokes of a bell, succeeding one another every two or three minutes, so clearly and in such a resonant manner, that the listener, if a stranger, imagines himself to be near a chapel or convent.

But it turns out that the forest is the chapel, and the bell a bird. The beauty of the Angelus bird is equal to his talent; he is as large as a jay, and as white as snow, besides being graceful in form and swift in motion. Whenever the Angelus bird begins to discourse his sweet music, the monkeys protest like evil spirits, and rend the air with their shrill chattering as they scamper up the trees to escape from the unwelcome sound.

THE ANGELUS BIRD

In the woods of Guinea there hovers a bird
Whose plumage is gorgeous and notes are sublime;
Thrice daily its carol is distinctly heard,
Like the sweet, solemn toll of the Angelus chime,
At morning it wakens the echoes around
With the ring of it magical, sacred notes;
At noon can be heard its thrice-uttered sound,
And at eve, tho the forest, its soft measure floats.

‘Tis the “Angelus Bird” of Paraguay s coast,
That chants the grand key of the holiest prayer;
Its altars, the forest- the day god, its host-
The heaven, its vault -what temple so fair!

‘Twould seem that when darkness o’ershadow’d the land
And the light of the Christian was yet to be seen,
That the God of Creation created this grand
Living bell, to intone the pure hymn o’er the scene!

From the moment ‘twas said that the Mother should be
“Hailed Blessed,” all over the earth, by the Word;
E’en the savage afar, by that Southern Sea,
Could hear her true praise in the “Angelus Bird.”

While temples were torn by iconoclast hands,
And the Faith of Redemption shone only in blood,
When the praise of the Virgin, in civilized lands,
Was hushed -it was heard in Paraguay s wood.

The bells might be silent all over the world,
The toll of the Angelus never be heard;
Yet nature, the banner of Christ holds unfurl’d,
And her Mother is blessed by the “Angelus Bird.“

Grant, Mother of God, that a lesson we take,
From this creature so strange, so truly sublime;
Let us honor the bird that such music can make,
May silence ne’er muffle its Angelus chime.   Dr. J. K. Foran

THE APPARITIONS AND SHRINES OF HEAVEN S BRIGHT QUEEN
In Legend, Poetry and History
William J. Walsh


Reflections on The Living Rosary

Rosary Madonna “Do you never tire of saying your rosary?”

“Never. It is such a comfort to me. I am always finding some new beauty in it. The thought came to me today that the rosary is very like our lives.”

“It is divided into three parts: Joyful, Sorrowful and Glorious mysteries. Do they not correspond to youth, maturity and old age? In youth all things are bright and full of promise: here we have the Annunciation, the Visitation and the Nativity. The first foreboding of sorrow may be found in the Presentation—the prophecy of Simeon—and in losing the Holy Child on the return from Jerusalem; yet when He is found in the temple, the joy far outweighs the pain of loss. So it is in youth; trouble is short lived and is quickly forgotten when the cloud has passed away.”

“The Sorrowful mysteries correspond to the years of maturity, when the cares of life press heavily upon us. Who has not knelt in Gethsemane and cried, with our dear Lord: ‘My Father, if it be possible, let this chalice pass from me!’ And how few of us have the grace to add: ‘Nevertheless, not as I will, but as Thou wilt.’ And how often are we scourged. First by our passions, which are so hard to conquer; by ill-health, by disagreeable companions or uncongenial surroundings. We have all to wear the thorny crown of adversity, when our best, our most prayerful efforts fail to stem the tide which has set in against us. Do we not all have a daily cross, whether some great sorrow or an accumulation of petty trifles it matters not. We struggle on more or less bravely and many times fall beneath its weight. Ah! If we but fasten our sins to the cross and offer our hearts to our crucified Saviour, we will not have lived through the Sorrowful mysteries in vain.”

“The last of the three are the Glorious mysteries. They correspond to old age. The soul that has lived down its passions, thrown off its sinful garment and risen above its human frailties, experiences the sublime grandeur of the Resurrection. Once free and untrammeled, the soul can ascend high enough to receive worthily the gifts of the Holy Ghost. Then may our souls, like the body of our Blessed Mother, be ‘assumed into heaven’ and then —“our crown.”

Extract from The Living Rosary
The Rosary Magazine, Volume 26
January-June 1905


Ave Maria, Gratia Plena

“O Amor Mei Nomen Matris Dei”
“Oh name of the Mother of God, thou art my love.”-St. Anselm

We always see the more a man is for God, the more he appreciates and loves the Hail Mary. I do not know how it is, nor why, but nevertheless I well know that it is true; nor have I any better secret of knowing whether a person is for God than to examine if he loves to say the Hail Mary and the Rosary. I say, “if he loves”, for it can happen that a person for some reason may be unable to say the Rosary, but this does not prevent him from loving it and inspiring others to say it.

O predestinate souls! Slaves of Jesus in Mary! Learn that the Hail Mary is the most beautiful of all prayers after the Our Father. , It is the most perfect compliment which you can make to Mary, because it is the compliment which the Most High sent her by an archangel, in order to gain her heart; and it was so powerful over her heart by the secret charms of which it is so full, that in spite of her profound humility, she gave her consent to the Incarnation of the Word. It is by this compliment also that you will infallibly gain her heart, if you say it as you ought.

The Hail Mary well said, that is, with attention, devotion, and modesty, is, according to the Saints, the enemy of the devil, which puts him to flight, and the hammer which crushes him. It is the sanctification of the soul, the joy of Angels, the melody of the predestinate, the canticle of the New Testament, the pleasure of Mary, and the glory of the Most Holy Trinity. The Hail Mary is a heavenly dew which fertilizes the soul. It is the chaste and loving kiss which we give to Mary. It is a vermilion rose which we present to her; a precious pearl we offer her; a chalice of divine ambrosial nectar which we hold to her. All these are comparisons of the Saints.

I pray you urgently, by the love I bear you in Jesus and Mary, not to content yourselves with saying the Little Corona of the Blessed Virgin, but a whole Chaplet; or even, if you have time, the whole Rosary every day. At the moment of your death, you will bless the day and hour in which you have followed my advice. Having thus sown in the benedictions of Jesus and Mary, you will reap eternal benedictions in heaven: qui seminat in benedictionibus, de benedictionibus et metet.

THE TRUE DEVOTION THE BLESSED VIRGIN.
BY THE VENERABLE SERVANT OF GOD,
ST. LOUIS-MARIE DE MONTFORT
1712

In danger, in difficulty, or in doubt, think on Mary, call on Mary. Let her not be away from thy mouth or from thine heart, and that thou mayest not lack the succor of her prayers, turn not aside from the example of her conversation.

If thou follow her, thou wilt never go astray. If thou pray to her, thou wilt never have need to despair. If thou keep her in mind, thou wilt never wander. If she hold thee, thou wilt never fall. If she lead thee, thou wilt never be weary. If she help thee, thou wilt reach home safe at the last—and so thou wilt prove in thyself how meetly it is said: “And the virgin’s name was Mary.” (St Bernard)

Excerpt from The Roman Breviary for the Feast of the Holy Name of The Blessed Virgin Mary
(Sept. 12)


Mater Dolorosa — Weep ’til Death and Weep with Thee

“O all ye that pass by the way, attend, and see if there be any sorrow like to my sorrow. (Lamentations 1:12)

A dutiful child is never unmindful of the sorrows of his mother. Her sighs and labors are ever deeply imprinted on his memory, and he is bent on fulfilling that sacred command of Heaven which venerable Tobias gave to his faithful son: — ” Thou must- be mindful what and how great were the perils which thy mother suffered for thee;” and which Ecclesiasticus, inspired by the Holy Ghost, gives to all mankind, in these words: “Forget not the groanings of thy mother.”

As Christians, we are all children of Mary. She became our Mother amidst unutterable anguish and pain. She was solemnly declared our Mother when standing at the foot of the Cross, whilst the blood flowed in streams from the wounds of her dying Jesus.

For our loving Redeemer, being about to leave this world, and pitying our orphan state, addressed every Christian, in the person of St. John, his beloved disciple — ” Behold thy Mother : ” then, turning his bleeding head towards the Blessed Virgin, He said, as the same Evangelist testifies — “Woman behold thy Son.” We, therefore, are the children of Mary: Jesus has declared us such.

“As Christ has begotten us,” says St. Antonius,” to a spiritual life, in the word of truth, by suffering on the cross, so, likewise, Mary has begotten us, and brought us forth in the midst of most acute pains, by sharing in the sufferings of the crucifixion of her Son.” Ah, then, never let us forget her sighs and groans —her bitter pains and sorrows. Deeply should we fix them in our memory, and day after day call them to mind.

“Forget not the groanings of thy Mother, and be mindful what and how great were the perils which she suffered for thee.” Meditate often on the sorrows of Mary and you will imitate her virtues, share in her merits, and obtain her special protection.

But that you may be still more encouraged to think of the Seven Dolours, be reminded of some other advantages which you will gain from this most beautiful and consoling devotion.

It was revealed to St. Elizabeth, a Benedictine nun, that our Lord will bestow four graces on those who are devout to the sorrows of the Blessed Virgin. First, that whoever invokes her by her Dolours, shall obtain the grace of true repentance. Secondly, that she will console such in all their tribulations, and especially at the hour of death. Thirdly, that the Lord will imprint on their minds a remembrance of his Passion, and inspire them with great devotion to it. Lastly, that He has empowered Mary to obtain for them whatever blessings she pleases.

Of this we are certain, that in proportion as we, the servants of Mary, compassionate her sufferings and meditate on her great sorrows, while thus our love for her grows daily “more and more,” so also will our love for Jesus crucified still more continually increase.

Private devotions will multiply, public offices will be more regularly and more devoutly attended, and, as we confidently believe, Mary will show us a grateful love, and, with her own most marvelous blessing, will bless those who, by compassionating her Sorrows, show themselves the most truly to be her children, and give the sweetest consolation to her afflicted heart.

First Dolour
Prophecy of Simeon

“Tuam ipsius animam pertransibit gladius.” “And thy own soul a sword shall pierce.”  —St. Luke ii.

Second Dolour
The Flight into Egypt

“Surge, et accipe Puerum, et matrem Ejus; et fuge in Aegyptum.” “Arise, and take the Child and His mother, and fly into Egypt.” —St. Matt. ii.

Third Dolour
The Loss of Jesus in the Temple

“Fili, quid fecisti nobis sic? Ecce pater Tuus et ego dolentes qucerebamus Te.” “Son, why hast thou done so to us? Behold, Thy Father and I have sought Thee sorrowing.”— St. Luke ii.

Fourth Dolour
The Meeting with Our Lord on Calvary

“Sequebatur autem Ilium multa turba populi, et mulierum quae plangebant et lamentabantur eum.”
“And there followed Him a great multitude of people and of women who bewailed and lamented Him.”—St. Luke xxiii. .

 Fifth Dolour
The Crucifixion

“Ibi crucifixerunt Eum.” …” Stabat autem juxta Crucem Jesu Mater Ejus.” . . . “Where they crucified Him.”…” Now there stood by the Cross of Jesus, His Mother.”— St. John xix,, 18, 25

Sixth Dolor
Jesus is Taken Down from the Cross

“Et accepto Corpore, Joseph involvit Illud in sindone munda” …” And Joseph, taking the Body, wrapt it up in a clean linen cloth.”—St. Matt, xxvii.

Seventh Dolour
Jesus is Laid in the Sepulchre

“Involvit sindone el posuit Eum in monumento.” ...” And Joseph wrapped him up in the fine linen, and laid Him in a sepulchre.” —St. Mark xv.


“Manual of Devotions in Honour of the Seven Dolours of the Virgin Mary”
Father Sebastion
1868


For the Relief and Ransom of The Suffering Souls

It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins
(2 Mac 12:46)

Devout Christian, do you wish for favors from God? Be very compassionate to the souls in purgatory. That charity which you have shown to them, God will show much more to you.

Be compassionate to them, not in heart only, but by works, and by every sort of suffrage; by prayers, alms according to your power, by mortifications and pious exercises; above all, by the application of holy indulgences, and by hearing Mass, or getting it celebrated in relief of these poor and much afflicted souls.

Endeavour, O Christian, to suffragate them with generosity of heart; and then in your own necessities, spiritual and temporal too, you will obtain of God, your kind Father, whatever you wish. If you do so, beloved brother, be sure that you will be amply rewarded’ in this life, and much more in the life to come. St. Catherine of Bologna, when she wished for any favors, had recourse to the souls in purgatory, and forthwith she found her prayer heard.

Do you, then, succor these holy souls, and God will hear your prayers, and will be your help. Do, then, enter into this pious association, the whole business of which is to show compassion to these blessed souls, not in heart only, but also by good works, and every kind of suffrages. God, who loves them dearly, will abundantly reward your charity, and will bless you in life, and at the hour of death. The grace of the Lord be with you evermore!

Any one that has a mind to join this pious association has only to determine so to do with himself, and before God, without any form or external compact: it will be enough to form the intention of uniting in spirit in the works and prayers of all the other faithful who have joined it for the same object, if you fulfill the following obligations:

1. Let every associate endeavor, as much as in him lies, to find some one else who will enroll himself in his spiritual society; and this can be done either by word of mouth, or by getting copies of this sheet, in order to obtain a continually increasing number of people, who endeavor by good works and fervent prayers to give suffrages to the holy souls in purgatory. The associates may belong to either sex.

2. Every associate will recite every day, as a suffrage for these holy souls, a prayer of his own selection which has some indulgence annexed to it, or will hear a Mass, or do some other good work, as, for instance, an act of abnegation of his own will, or mortification of his appetite, or eyes, or by fleeing from some dangerous occasion, or by the practice of any other virtue.

3. Every month, too, each associate will go to confession and communion, praying for the dead who belonged to the society. The charity due to all the dead is much more due to those of the confraternity, who have passed into another life.

Purgatory Opened To The Piety of the Faithful:  or The Month of November Consecrated to the Relief of the Souls in Purgatory
1859

As a reminder of our duty to pray for the suffering faithful in Purgatory, the Church has dedicated the entire month of November to the Holy Souls. Every Catholic should make some extraordinary effort to join with the spirit of the Church this month to do what he can for the alleviation of the torments of purgatory.

Our intercession for the suffering now will enlist their intercession in our behalf from their place in heaven hereafter. Truly may we say that in a manner the souls in purgatory are our captives, for their release in a great measure devolves on us. We may liken them to Lazarus begging crumbs from the rich man’s table; they are imploring our aid, so let us in our generosity and from the charity of our hearts lend them every possible assistance.

Of the various forms of prayer, kinds of mortification, and acts of piety that may be performed for the atonement of the sins of the suffering, no prayer or deed can be more salutary, at once more simple or more effective, than the beautiful prayer adaptable to all necessities, the prayer of the Rosary.

Another exercise of charity would be to remember all of your family and loved ones that have died by enrolling them in The  Rorate Caeli Purgatorial Society. By doing this for them, you ensure that they will have 42 holy priests and numerous laymen saying Traditional Latin Masses, and countless prayers for the repose of their souls. No stipend is required for this act of charity, but you can always pay it forward by supporting  any good Christian cause. 

 


Mary, The Health of The Sick

 Mary, The Health of The Sick

The sin of our first parents not only deprived man of original justice and of all the gifts consequent thereon; it reduced him furthermore to a state of great weakness, so that it is impossible for us to accomplish works of supernatural value, without a special grace. Fallen man is like one sick, who has no relish for any nourishment whatever. He is deficient in vital energy, and his actions are wanting in that vigor which naturally belongs to a healthy person. He is strongly inclined to vice, and finds the practice of virtue tedious and difficult.

This natural incapacity regarding the performance of good works is further increased by actual sin, whether mortal or venial. The former, by depriving the soul of divine grace, which is the principle of spiritual life, hinders man from doing anything pleasing to God, so as to merit eternal happiness. The latter, by diminishing the fervor of charity, makes the practice of virtue laborious, since charity has for its effect precisely to facilitate the performance of what is good. Sin is therefore a great evil, because, if mortal, it saps altogether the spiritual energy of the soul, and if venial, it notably weakens it. If from individuals we pass on to nations, we perceive that sin, like a subtle poison, eats into the heart of them, weakening and preparing their ruin.

Divine bounty, which for bodily ailments, has procured us efficacious remedies, is not less industrious in providing the means to heal our spiritual maladies. With the sacraments instituted by Jesus Christ to restore our souls to grace or to augment it within us, God has also been pleased to grant us, in Mary’s aid, a potent remedy for our spiritual infirmities. In fact, Mary has not only given us Jesus Christ, the Pastor and Physician of our souls, but furthermore, she watches over us as a tender mother does by the cradle of an ailing child.

Besides this, Mary’s example encourages us in our conflict with the devil. For she is the Immaculate Virgin, who never was defiled by sin. Her sweet soul was always filled with the perfume of the noblest virtues.

Mary never ceases also to hearken to the voice of our supplications and to present them before the throne of God, often anticipating our requests, and obtaining for us, through her own merits and those of Jesus Christ, all the helps necessary to us in our spiritual needs.

And what Mary does for individuals, she also does for whole nations. As a pitiful Queen, she succors them in their distress; she raises them from their bed of sickness, and is for them a bulwark of defense. (Sg:8:10)

Mary’s power and motherly care not only embrace spiritual miseries: they also extend to the ills of the body. How often do we see Mary restoring health to the sick, who have recourse to her with filial confidence!

In Mary’s readiness to alleviate bodily ailments, shines forth most splendidly God’s love for her. It seems as if the Most High had placed no limit to the efficacy of His Mother’s intercession. While other saints are invoked only in particular cases of corporal infirmity, Mary’s power, on the other hand, is exercised over every kind of malady. Hence we may say that, at her word, as once at the word of Jesus, the blind see, the lame walk, the lepers are cleansed, and the deaf hear. (Mt:11:5) The sole difference is that Jesus Christ, being God, wrought these miracles of his own personal authority, while Mary obtains for us, of the Divine Clemency, the graces she asks, by virtue of the efficacy of her intercession with God.

However, though Mary is so powerful in healing all bodily ailments, yet she does not always deliver her clients from every such trial, because God sees best to exercise them in patience, that they may thereby win the reward prepared for them in heaven. But when Mary does not restore bodily health, yet, for all that, she never ceases to act the part of a tender Mother toward us, watching over us, and obtaining for us, in place of bodily strength, resignation to the divine will and interior peace: two sovereign means of sanctification and salvation.

O Mary, Immaculate Virgin, our salvation lies in thy hands. Cleanse our souls, we beseech thee, from the leprosy of sin, and assist us in our corporal infirmities. And if it be the will of God that we must be acquainted with sickness and suffering, obtain for us, at least, perfect patience and resignation in whatsoever God may dispose. Amen.

FLOWER OF PARADISE
-CONSIDERATIONS ON THE LITANY OF THE BLESSED VIRGIN, ENRICHED WITH EXAMPLES DRAWN
FROM THE LIVES OF THE SAINTS
Very Rev. Alexis M. Lepicier, O.S.M.
1922


Miraculous Picture of the Santissima Annunziata

When the Seven Holy Founders of the Order of the Servants of Mary were established in the Oratory of Santa Maria di Cafaggio, they decided to have painted a fresco of Our Lady representing her humbly proclaiming herself the handmaid of the Lord when greeted by the Angel. Being desirous that the painting should be worthy of the most holy Mother of God, they entrusted the work to an able and pious artist, named Bartholomew.

The saintly artist, relying on the aid of Heaven more than on his own skill, had recourse to Our Lady, fervently praying her that she would deign to direct his hand, that he might represent her in the most fitting manner. When he had completed the figure of the Angel and most of that of Our Lady, there yet remained to paint the features of the holy Mother of God. But how was he to depict the expression of this heavenly Mother in the act of pronouncing her admirable fiat, by which she became the Mother of God?

In this perplexity of mind the painter fell into a deep sleep. On awaking, how great was his astonishment to find the picture finished by an invisible hand! The faithful then flocked to witness this miracle and fixing their eyes on the Blessed Virgin, they repeatedly exclaimed: “What an angelical face, what heavenly features, what a celestial expression!” So beautiful indeed was the face of the Mother of God, that Michelangelo himself used to say this could not have been depicted by any human hand, but that it was truly a divine work.

‘Quivi non è arte di pennelli,onde sia stato fatto il volto della Vergine, ma è cosa divina veramente”. (Michelangelo)

‘There he is not art brushes,the face of the Virgin, but what is truly divine.’ ‘(Michelangelo)

Many were the graces bestowed by Our Lady on those who came to pray before this picture. Before long it was given the title of “Our Lady Saint Mary, full of grace.” This was the beginning of many further graces which the mercy of God granted, for more than six centuries, to those who came to invoke the Mother of God at this shrine.

Many people eminent for virtue came and knelt before this heavenly picture to implore Our Lady’s aid. It was before this wondrous picture that St. Aloysius Gonzaga made his vow of perpetual virginity. Here, also, both St. Charles Borromeo and in after years, Pope Pius IX, knelt in prayer and shed tears of tender devotion.

Very Rev. Alexis M. Lepicier, O.S.M. 1922.

http://www.museumsinflorence.com/musei/Santissima-Annunziata.html


“Monstra Te Esse Matrem”

Child of Mary“Show Thyself A Mother.”

Mary made it constantly the business of her life to labour for the end for which God had created her. In her parents’ house, in that of Nazareth, in Bethlehem, in Egypt, upon Calvary, always humble, recollected, modest, pious, she had but one view: the glory and love of her divine Son. Child of Mary, walk in the footsteps of your Mother; appreciate as she did according to their just value, all the perfidious joys and the false enjoyments of the world; seek and desire one thing only: to love God, and to serve Him faithfully all your days.

May Your Immaculate Heart, 0 Mary, be praised, blessed, honored, loved, and imitated, throughout the whole world.

THE CHILD’S MONTH OF MARY
BY AN UNWORTHY CHILD OF MARY.
1851


Mary, The Consoler Of the Afflicted

Comforter of the Afflicted

“Holy Mary, succor the wretched, encourage the faint-hearted, cheer the mournful.” (Antiphon of the “Magnificat” in the First Vespers of the Office of Our Lady.)

Affliction, the inseparable associate of man during his earthly pilgrimage, is the natural consequence of the ills that befall us, either from within or from without. Bereavement, loss of fortune, calumny, malpractices designed against us, are so many causes of exterior affliction. Sickness, temptation, trouble, and, above all, the thought of having offended God by sin, and the danger we run of offending Him again—these and such like things give rise in us to interior sufferings.

Earthly goods are all insufficient to console us in the midst of so many evils. They may assuage our bitterness in part, but when all is said and done, they leave nought but an aching in our hearts, and are powerless to fortify us against fresh miseries.

As an offset against the ills of life, the infinite goodness of God has prepared for us, in the ever present aid of the most Holy Virgin, a copious source of consolation, for which indeed we ought to be grateful. It is enough to have recourse to this Mother of mercy, to be assured of receiving from her a prompt relief in the pains of life, a balm for the wounded heart, a comfort in the woes and calamities which overwhelm us.

Just as Jesus Christ invited us to seek our consolation in Him, when He said: “Come to me, all you that labor and are burdened, and I will refresh you,” (Mt:11:28) thus also Mary holds out to us, in the midst of the sorrows of this life, the most soothing comfort: “Come over to me, all ye that desire me, and be filled with my fruits.” (Eccl:24:26)

Mary’s power to comfort the wretched arises mainly from this, that she above all others has known sorrow. As the inseparable companion of Jesus, during the thirty-three years of His mortal life, Mary partook of all His sufferings. With Him she felt the pinch of poverty, experiencing all manner of privations. The reproaches of them that reproached Jesus fell also upon her; (Ps:69:9) and when the disciples forsook their Divine Master one by one, Mary followed Him faithfully even to Calvary, there to drink with Him to the dregs His bitter chalice.

Even after the Saviour had ended His mortal life of labor and toil, Mary continued to live on and suffer, until it pleased God to call her to Himself.

Mary’s faith and constancy joined with her inviolable attachment to the teachings of her Son are in themselves a source of consolation to us. For, this divine Mother teaches us, by her example, never to despair of divine assistance. She animates us to persevere in our good undertakings, whatever difficulties may oppose us. By obtaining for us, through her mediation, a large share in the virtue of the cross, she changes our sorrows into liveliest joys, as formerly the wood pointed out by God to Moses changed the bitter waters of the desert into sweet. (Ex:15:25)

If we have recourse to Mary in time of affliction, not only shall we receive from her consolation in our pains, but we shall also learn by her example to value at their proper worth the crosses wherewith Our Lord is pleased to visit us.

The time of suffering is by far the most precious time of this life; for it is then that the opportunity comes of practicing the highest virtues. These virtues are: faith in the wise ordering of Divine Providence, trust in the assistance of Heaven, and charity, both toward God, who allows us to be afflicted, and toward our neighbor, who may perhaps be the cause of our sufferings. The time of afflictions is then most precious, though we, alas! oftentimes value it at so low a rate. “If thou also hadst known, and that in this thy day, the things that are to thy peace: but now they are hidden from thy eyes.” (Lk:19:42)

Beware, O my soul, of ever murmuring or losing patience. Bear all things with peace and joy, in company with Jesus Crucified and His sorrowing Mother. Recall to mind these comforting words of Our Saviour: “Blessed are they that mourn, for they shall be comforted.” (Mt:5:5)

O most Holy Virgin, who art fitly called the Consoler of the Afflicted, obtain for me of Jesus Christ thy Son, the grace never to lose heart in the day of trouble, and to seek no comfort but in Jesus and thyself. Grant that I may ever have confidence in thy maternal heart pierced with the sword of sorrow, and that I may find therein my true and only consolation. Amen.

FLOWER OF PARADISE
-CONSIDERATIONS ON THE LITANY OF THE BLESSED VIRGIN, ENRICHED WITH EXAMPLES DRAWN
FROM THE LIVES OF THE SAINTS
Very Rev. Alexis M. Lepicier, O.S.M.
1922


In Reasoning Pride, Our Error Lies

Karlskirche Frescos

Pride leads to destruction, and arrogance to downfall. — Prov, 16: 18

Pride is an inordinate esteem and love for one’s self, whose effect is to regard ourselves above all others, and to refer everything to ourselves, and nothing to God. Pride is offensive to God in that we give glory to ourselves for His gifts, instead of glorifying Him. Hence spring vanity and the inordinate desire for esteem and praise.—— St. John Baptist de la Salle

The proud man is like one tormented with a painful abscess; you cannot touch it with the end of a finger without extorting cries of pain.——Idem

“Pride gets no pleasure out of having something, only out of having more of it than the next man.” —C.S. Lewis

He that is proud eats up himself; pride is his glass, his trumpet, his chronicle; and whatever praises itself but in the deed, drowns the deed in the praise. — Shakespeare.

Of all the causes which conspire to blind man’s erring judgment, and mislead the mind, what the weak head with strongest bias rules, is pride — that never failing vice of fools. — Alexander Pope.

“You must ask God to give you power to fight against the sin of pride which is your greatest enemy – the root of all that is evil, and the failure of all that is good. For God resists the proud.” —St. Vincent de Paul

It was pride that changed angels into devils; it is humility that makes men as angels. —Saint Augustine

Humility is the only thing that no devil can imitate. — St John Climacus

In pride, in reasoning pride, our error lies;
All quit their sphere and rush into the skies;
Pride still is aiming at the blessed abodes,
Men would be angels, angels would be gods,
Aspiring to be gods, the angels fell,
Aspiring to be angels, men rebel;
And who but wishes to invert the laws
Of order, sins against th’ Eternal Cause. — Alexander Pope

Climb not too high, lest the fall be the greater. — A Good Old Axiom.


Not My Will but Thine be Done

IMAGO SACRA MILLE GRATIARUM VALET  (A holy picture is worth a thousand graces)

Sacramentals are religious objects that the Church gives us to increase our devotion. The two most common sacramentals are the Sign of the Cross and holy water, but the rosary, scapulars, holy cards, and statues are sacramentals, too. Through them, we keep our thoughts on God, thus obtaining grace. Baltimore Catechism No. 2  -Lesson Twenty-Seventh


St. Luke, Evangelist and Painter of The Blessed Virgin Mary

Åâàíãåëèñò Ëóêà

Of the real history of St. Luke we know very little. He was not an apostle; and, like St. Mark, appears to have been converted after the Ascension. He was a beloved disciple of St. Paul, whom he accompanied to Rome, and remained with his master and teacher till the last. It is related, that, after the martyrdom of St. Peter and St. Paul, he preached the Gospel in Greece and Egypt; but whether he died a natural death, or suffered martyrdom, does not seem clear. The Greek traditions represent him as dying in peace, and his death was thus figured on the ancient doors of San Paolo at Rome. Others affirm that he was crucified at Patras with St. Andrew.

There is some ground for the supposition that Luke was a physician. (Col: 4:14) But the pretty legend which makes him a painter, and represents him as painting the portrait of the Virgin Mary, is unsupported by any of the earlier traditions. It is of Greek origin, still universally received by the Greek Church, which considers painting a religious art, and numbers in its calendar of saints a long list of painters, as well as poets, musicians, and physicians. In the west of Europe, the legend which represents St. Luke as a painter can be traced no higher than the tenth century; the Greek painters introduced it; and a crude drawing of the Virgin discovered in the catacombs, with an inscription purporting that it was “one of seven painted by Luca,” confirmed the popular belief that St. Luke the evangelist was meant. Thus originated the fame of innumerable Virgins of peculiar sanctity, all attributed to his hand, and regarded with extreme veneration. Such ancient pictures are generally of Greek workmanship, and of a black complexion.

In the legend of St. Luke we are assured that he carried with him everywhere two portraits, painted by himself; one of our Saviour, and one of the Virgin; and that by means of these he converted many of the heathen, for not only did they perform great miracles, but all who looked on these bright and benign faces, which bore a striking resemblance to each other, were moved to admiration and devotion. It is also said, that St. Luke painted many portraits of the Virgin, delighting himself by repeating this gracious image; and in the church of  Santa Maria in Via Lata, at Rome, they still show a little chapel in which, “as it hath been handed down from the first ages, St. Luke the Evangelist wrote, and painted the effigy of the Virgin-mother of God.”

On the strength of this tradition, St. Luke has been chosen as the patron saint of painters. Academies of art are placed under his particular protection; their chapels are dedicated to him, and over the altar we see him in his charming and pious avocation, that of painting portraits of the Blessed Virgin for the consolation of the faithful.

The devotional figures of St. Luke, in his character of evangelist, represent him in general with his gospel and his attendant ox, winged or unwinged, but in Greek Art, and in those schools of Art which have been particularly under the Byzantine influence (as the early Venetian), we see St. Luke as evangelist young and beardless, holding the portrait of the Virgin as his attribute in one hand, and his gospel in the other. A beautiful figure of St. Luke as evangelist and painter is in the famous “ Heures d’Anne de Bretagne.” In an engraving by Lucas van Leyden Netherlands, 1494-1533, executed as it should seem in honor of his patron saint, St. Luke is seated on the back of his ox, writing the gospel; he wears a hood like an old professor, rests his book against the horns of the animal, and his inkstand is suspended on the bough of a tree. But separate devotional figures of him as patron are as rare as those of St. Matthew.

St. Luke painting the Virgin has been a frequent and favorite subject. The most famous of all is a picture in the Academy of St. Luke, at Rome, ascribed to Raphael. Here St. Luke, kneeling on a footstool before an easel is busied painting the Virgin with the child in her arms, who appears to him out of heaven sustained by clouds: behind St. Luke stands Raphael himself looking on. Another of the same subject, a very small and beautiful picture, also ascribed to Raphael, is in the Grosvenor Gallery. In neither of these pictures is the treatment quite worthy of that great painter, wanting his delicacy both of sentiment and execution. There is a most curious and quaint example in the Munich Gallery, attributed to Van Eyck – here the Virgin, seated under a rich Gothic canopy, holds on her lap the Infant Christ, in a most stiff attitude; St. Luke, kneeling on one knee, is taking her likeness. There is another, similar in style, by Aldegraef, in the Vienna Gallery. Carlo Maratti represents St. Luke as presenting to the Virgin the picture he has painted of her.

Sacred and Legendary Art – Volume 1
Mrs. Jameson (Anna), ‎Estelle May Hurll – 1897


Turn Then, Most Gracious Advocate, Thine Eyes of Mercy Toward Us

The grace of God is a treasure above all price: there is nothing so desirable. The Holy Ghost calls it an infinite treasure, because it is by the grace of God we are elevated to the dignity of friends of God, so that Jesus Christ, our Redeemer, hesitates not to address, by the title of friends, those who are in grace. Accursed sin destroys this precious friendship, and renders the soul an object of hatred instead of love. What should the person do, then, who by sin has lost this precious gift?

He should seek a mediator who will procure his pardon, and put him in possession of the forfeited blessing. “Console yourselves, then, sinners,” says St. Bernard, “since God has given you His Son as mediator. But what! you imagine that this merciful Saviour is harsh and rigorous; you obstinately figure to yourselves as terrible, amiability itself. Ah, people of little faith, learn that Jesus has nailed your sins to His cross, and redeemed you in His blood. Well, if the majesty of Jesus terrifies you, because He is God as well as man, remember that Mary, a pure creature, is your advocate with Him; recur to her—she is, my dear children, the ladder of sinners, by which they ascend again to the height of grace. Mary is all my confidence—Mary is the foundation of my hope.”

Hear how the Holy Ghost makes Mary speak in the Canticles: “I am the defense of those who recur to me—my mercy is to them an impregnable tower, and hence the Lord has established me a mediatrix of peace between Him and sinners.” “This powerful mediatrix,” says Cardinal Hugo, “procures peace for those who are at war; by her, pardon is granted to the guilty, salvation to the lost, and mercy to those who are in despair. Mary is also compared to the pavilions of Solomon, where they only spoke of peace, in preference to the tents of David, where there was only question of war, that we may learn she never treats of vengeance against sinners, but of reconciliation and pardon.”

The dove which returned to the ark with the green olive branch  (Gn:8:8-11) was a figure of Mary. “O blessed Virgin,” says St. Bonaventure to her, “you are that faithful dove, who, after the sad shipwreck of the universe, have borne our Lord Jesus Christ, the sacred olive branch, the sign of mercy; and as peace was given to earth by you, it is through you that sinners continue to be reconciled with God.”

The rainbow which St. John saw encompass the throne of the Eternal (Rv:4:3) was also an emblem of the holy Virgin, as she is always present to mitigate the sentences pronounced against sinners. It was Mary God had in view when he said to Noah, “I shall place in heaven a sign of peace, and in beholding it, I shall remember the perpetual alliance I have made with men.”

The principal office given to Mary, when she appeared on earth, was to raise man from sin, and to reconcile him with God. “Pascc hoedos tuos” (Feed your goats)  said the Lord in creating her. (Song of Solomon:1:8)  We know that sinners are designated by the goats, as the just are by the sheep. “The goats,” says William of Paris, “are confided to you, O Mary, that you may transform them into sheep,” thus, while they deserved to be sent to the left hand, they shall, through your intercession, be placed at the right. Here we may observe that God does not command Mary to feed all the goats indiscriminately, but her own goats (Pasce hoedos tuos), for she does not save all sinners, but those who serve and honor her; as to those who are not devout to her, who never beg her aid to arise from their sins, she will not recognize them as her flock, and the left hand will be their station on the great day of the Lord.

A gentleman whose sins were so enormous that he despaired of their remission, was advised by a good religious man to recur to the blessed Virgin. In compliance with this advice he went to a celebrated oratory in the city, consecrated to our Lady, and had no sooner cast his eyes on the image of the holy Virgin than he felt a great sentiment of confidence. He prostrated himself, then, to kiss the feet of the image, when lo! the hand was moved toward him, and on it he saw these words, “I shall save thee from those who afflict thee.” The heart of the poor sinner was so filled with contrition for his sins, and love for Jesus and Mary, that he died on the spot.

“I am the loadstone of hearts,” says Mary to St. Bridget; “as the loadstone has the property of attracting iron, thus I attract hearts hardened as adamant, to give them to God.” This prodigy we daily witness: we often see in our missions that many sinners, who remained insensible at other sermons, become moved at that on the clemency of the holy Virgin.

“Mary,” says St. Chrysostom, “has been elected from all eternity as Mother of God, that she may save by her mercy those to whom her Son’s injustice cannot grant pardon.” “Yes,” adds St. Anselm, “Mary has been raised to her eminent dignity, rather for sinners than for the just, and since she is indebted to the guilty for her glorious maternity, how can I despair of pardon, however enormous my crimes may be?”

The Church, in the prayers for the vigil of the Assumption, teaches that this glorious Queen has been assumed into heaven, to intercede confidently for us (fiducialiter). Hence she is styled by St. Justin the arbiter of our lot; “As an arbiter decides,” says he, “between two parties, thus Jesus permits His Mother to decide between Him and us.”

“What!” says Abbot Adam, “can he fear to perish who has Mary for his Mother and advocate?” “Will you, holy Virgin,” adds the same saint, “refuse to implore your Son for another son, or to demand of the Redeemer the pardon of the redeemed? No, certainly; for you are not ignorant that the same God who has rendered His Son a mediator between Him and man, has made you advocate between the Judge and criminals.”

The Glories of the Catholic Church – The Catholic Christian Instructed in Defence of His Faith
Richard Challoner
Rev. Henry Athanasius Brann (1895)


Archbishop Marcel Lefebvre Speaks

“I shall not give the Church’s destroyers an easy conscience by handing over to them what belongs only to God, to the Faithful, to the Church of all time (1976)

We believe and accept our faith as the only true faith in the world. All this confusion ends up in compromises, which destroy the Church’s doctrines, for the misfortune of mankind and the church alike.” (Archbishop Lefebvre, interview, 1978)

“We know now with whom we have to deal. We know perfectly well that we are dealing with a “diabolical hand” which is located at Rome, and which is demanding, by obedience, the destruction of the Church! And this is why we have the right and the duty to refuse this obedience… I believe that I have the right to ask these gentlemen who present themselves in offices which were occupied by Cardinals… “Are you with the Catholic Church?” “Are you the Catholic Church?” “With whom am I dealing?” If I am dealing with someone who has a pact with Masonry, have I the right to speak with such a person? Have I the duty to listen to them and to obey them?” (Archbishop Lefebvre, 1978, Ordination Sermon, “Apologia Pro Marcel Lefebvre”, Vol. 2, p.209, Michael Davies)

I have preached and done what the Church has always taught. I have never changed what the Church said in the Council of Trent and at the First Vatican Council. So who has changed? It is the enemy, as Pope St. Pius X said, the enemy who is working within the Church because he wants the Church to be finished with her tradition.” (Archbishop Lefebvre, Homily, Venice, April 7, 1980)

“Yes, I am a rebel. Yes, I am a dissident. Yes, I am disobedient to people like those Bugninis. For they have infiltrated themselves into the Church in order to destroy it. There is no other explanation.” (Archbishop Lefebvre, Conference on the Infiltration of modernism in the Church, Montreal Canada, 1982)

We therefore choose to keep it and we cannot be mistaken in clinging to what the Church has taught for two thousand years. The crisis is profound, cleverly organized and directed, and by this token one can truly believe that the master mind is not a man but Satan himself. For it is a master-stroke of Satan to get Catholics to disobey the whole of Tradition in the name of obedience […] St. Thomas Aquinas, to whom we must always refer, goes so far in the “Summa Theological” as to ask whether the “fraternal correction” prescribed by Our Lord can be exercised towards our superiors. After having made all the appropriate distinctions he replies: “One can exercise fraternal correction towards superiors when it is a matter of faith.” (Archbishop Lefebvre, “Open Letter to Confused Catholics”, 1986)

You are working to dechristianize society and the Church, and we are working to Christianize them.” (Archbishop Lefebvre to Cardinal Ratzinger, 1987)

“The See of Peter and the posts of authority in Rome are being occupied by anti-Christs, the destruction of the Kingdom of Our Lord is being rapidly carried out even in His Mystical Body here below… This is what has brought down upon our hearts persecution by the Rome of the anti-Christs. This Rome, Modernist and Liberal, is carrying on its work on the destruction of the Kingdom of Our Lord, as Assisi and the confirmation of the liberal theses of Vatican on Religious Liberty prove…” (Archbishop Lefebvre, Letter to the future Bishops, Aug 29, 1987)

“Rome has lost the Faith, my dear friends. Rome is in apostasy. These are not words in the air. It is the truth. Rome is in apostasy… They have left the Church… This is sure, sure, sure.” (Archbishop Lefebvre, Retreat Conference, September 4, 1987)

The pope said that it was necessary to accept humanist ideas, that is was necessary to discuss such ideas; that it was necessary to have dialogs. At this stage, it is important to state that dialogs are contrary to the doctrines of the Catholic faith. Dialogs presuppose the coming together of two equal and opposing sides; therefore, in no way could (dialog) have anything to do with the Catholic faith. The Spotlight, a weekly newspaper in Washington, D.C., in its issue of July 18, 1988

“And we must not waver for one moment either in not being with those who are in the process of betraying us. Some people are always admiring the grass in the neighbor’s field. Instead of looking to their friends, to the Church’s defenders, to those fighting on the battlefield, they look to our enemies on the other side. “After all, we must be charitable, we must be kind, we must not be divisive, after all, they are celebrating the Tridentine Mass, they are not as bad as everyone says” —but THEY ARE BETRAYING US —betraying us! They are shaking hands with the Church’s destroyers. They are shaking hands with people holding modernist and liberal ideas condemned by the Church. So they are doing the  devil’s work.” (Archbishop Lefebvre, Address to his priests, Econe, 1990)

Auxilium Christianorum, ora pro nobis


Turn Not Thy Face Away From Me, O My God…

 “Turn not thy face away from me, O my God, but look upon me with pity and compassion,”

We feel assured that if our Heavenly Father but turns His face towards us, His hands will be stretched forth to save us. If His face bends above us, it is because His Heart is inclined to receive us.

A truly noble and most touching devotion is that of the Holy Face of Our Lord. We cannot meditate on the mysteries of our rosary without contemplating our Lord’s beautiful humanity, and prostrating ourselves before it, as we behold it everywhere manifesting His ineffable divinity.

In the first joyous mystery, as in the Blessed Sacrament, the Holy Face is hidden from the eyes of man, yet from the bosom of the Virgin Mother, as from the tabernacle, went forth the radiance of its glance to illumine the world, and to show it where to find peace and joy. Mary, Queen of Charity, wends her way over the hills of Judea for the Visitation of Saint Elizabeth, and carries with her the Holy Hidden Face. Vain and worthless the deed of charity or the word of kindness that has not the face of Jesus hidden within it.

Multitudes of meritorious deeds are done with unmeriting zeal; the Holy Face is not stamped upon them; the effigy of the world is there instead, and the Supreme Judge renders to Caesar the things that are Caesar’s; when He finds the supernatural motive He beholds upon the coin of human acts the face of His Son, and then does he render to God the things that are God’s, and to the child of God, eternal merit.

The shepherds of Judea and the wise men from afar enter the stable at Bethlehem, and behold! they find between them and the majesty of the Divinity only an infant’s face. What a subject for meditation is that soft, dimpled cheek, that small, but nobly arching-brow, that quivering baby mouth, those infantine but farseeing eyes! The face of a babe screening the beatific vision of a God! Not less deep are the thoughts awakened, as we contemplate Holy Simeon gazing upon that same dear little face, on the occasion of the Presentation, or as we, with Mary and Joseph, discover the divine Boy disputing with the Doctors in the Temple, while they, astounded at the wisdom of His answers, gaze with awe upon His face, failing to see the Supreme Giver of the Law in this its youthful interpreter.

Thus the beads have slipped through our fingers, and the Hail Mary has dropped from our lips, while our eyes have been fixed on the Holy Face in its beauty. In the next five mysteries we behold it in its disfigurement; bathed in a bloody sweat; beaten and spit upon; mantled with a blush of shame, in the scourging; haggard with pain, in the crowning with thorns; bent toward earth in the weary way to Calvary; turned heavenward, in the crucifixion, and again earthward, when the cross stands erect. What food for devout thought and tender meditation. No trace here of Bethlehem’s innocent loveliness, or of Nazareth’s boyish beauty; no promise, but faith in His wood, of the glory of the Resurrection. Divinity veiled by a face of flesh was wonderful indeed, but Divinity, veiled by a wounded, disfigured, bloodstained face—even more by a livid, dead face—this is almost inconceivable, yet before the crucifix we bow and express our faith, while our soul is filled with fear at the thought of what we creatures dare to do before the Face of our God. How shall we dare to behold that Holy Face that brought salvation to us, and we turned away and fell in love with death, and kissed deformity and sins? Sore need we have to say our rosary, and to prostrate ourselves, in each of its mysteries, at the feet of Him whom we entreat to turn towards us His Holy Face.

A Dominican Sister (1892)


“And a Great Sign Appeared in Heaven” …The Miracle of the Sun

hydrogen blast

“We are at the end of a tradition and a civilization which believed we could preserve Christianity without Christ, religion without a creed, meditation without sacrifice, family life without moral responsibility, sex without purity and economics without ethics. We have completed our experiment of living without God…” – Archbishop Fulton Sheen (1933)

..with the atom. It says to man: “God made me. He put atomic fission in the universe. That is how the sun lights the world. The great power which the Omnipotence has locked within my heart was made to serve you for peaceful purposes: to light your cities, to drive your motors, to ease the burdens of men. But instead, like Prometheus, you have stolen this fire from heaven and used it for the first time to destroy noncombatants. You did not first use electricity to kill a man, but you first used atomic fission to annihilate cities. For that reason, I shall turn against you, make you fear what you should love, make millions of hearts shrink in terror from your enemies, doing to you what you have done to them, and turn humanity into a victim of Frankenstein, cowering in bomb shelters from the very monsters you have created.”

It is not that God has abandoned the world, but that the world has abandoned God and cast its lot with nature divorced from Nature’s God. Man throughout history has always become wicked when, turning his back on God, he identified himself with nature. The new name for nature is Science. Science rightly understood means reading the Wisdom of God in Nature, which God made. Science wrongly understood means reading the proofs of the Book of Nature while denying that the Book ever had an Author. Nature or Science is a servant of man under God; but divorced from God, Nature or Science is a tyrant, and the atom bomb is the symbol of that tyranny.

Since man trembles before Nature without God, the only hope for mankind must be found in nature itself. It is as if God in His Mercy, when man turned his head away from the heavens, still left hope for him in the very nature toward which he now lowers his eyes. There is Hope and a great Hope, too.

The Hope is ultimately in God, but people are so far away from God they cannot immediately make the leap. We have to start with the world as it is. The Divine seems far away. The start back to God must begin with nature. But is there anything unspoiled and unshattered in all nature with which we can start the way back? There is one thing, which Wordsworth called our “tainted nature’s solitary boast.” That hope is in The Woman. She is not a goddess, she is not divine, she is entitled to no adoration. But she came out of our physical and cosmic nature so holy and good that when God came to this earth He chose her to be His Mother and the Woman of the world.

It is particularly interesting that the theology of the Russians, before they were overwhelmed by the cold heart of the anti-God, taught that when the world rejected the Heavenly Father, He sent His Divine Son, Jesus Christ to illumine the world. Then they went on to predict that, when the world would reject Our Lord as it has done today, on that Dark Night the light of His Mother would arise to illumine the darkness and lead the world to peace. The beautiful revelation of Our Blessed Mother at Fatima in Portugal from April to October, 1917, was another proof of the Russian thesis that, when the world would fight against the Savior, He would send His Mother to save us. And her greatest Revelation took place in the very month the Bolshevik Revolution began.

What was said on those occasions is too well known to be repeated. Our present concern is with the Dance of the Sun which took place on October 13, 1917. Those who love the Mother of Our Lord need no further evidence of this event. Since those who unfortunately do not know either would take proof only from those who reject both Our Lord and His Mother, I offer this description of the phenomenon by the atheist editor of the anarchist Portuguese newspaper O Seculo, who was one among the 70,000 who witnessed the incident that day.

It was “a spectacle unique and incredible. . . . One can see the immense crowd turn toward the sun which reveals itself free of the clouds in full noon. The great star of day makes one think of a silver plaque, and it is possible to look straight at it without the least discomfort. . . . The astonished eyes of the people, full of terror, with heads uncovered, gaze into the blue of the sky. The sun has trembled, and has made some brusque movements, unprecedented, and outside of all cosmic laws. According to the typical expressions of the peasants ‘the sun danced.’ The sun turned around on itself like a wheel of fireworks, and it fell almost to the point of burning the earth with its rays … It remains for those competent to pronounce on the danse macabre of the sun, which today at Fatima has made Hosannas burst from the breasts of the faithful and has naturally impressed even freethinkers and other persons not at all interested in religious matter.”

Another atheistic and antireligious sheet, O Ordem, wrote: “The sun is sometimes surrounded with crimson flames, at other times aureoled with yellow and at still others, red; it seemed to revolve with a very rapid movement of rotation, apparently detaching itself from the sky, and approached the earth while radiating strong heat.”

Why should Almighty God have chosen to verify the 1917 message of Our Lady about the end of World War I, about the beginning of World War II in 1939 if men did not repent, through nature’s one indispensable light and heat? We may only conjecture.

There are three possible ways of interpreting the Miracle of the Sun. The first is to regard it as a warning of the atomic bomb, which, like a falling sun, would darken the world. It conceivably might be a portent of the day when man, Prometheus-like, would snatch fire from the heavens and then rain it down as death on Nagasaki and Hiroshima.

On the other hand, it could be seen as a sign of hope, namely, that the Woman who came out of nature is mightier than the forces of nature. The atomic bomb explodes through fission, or one atom rending and tearing another atom. But atomic fission is the way the sun lights the world. God put atomic fission in the universe; otherwise we would not have discovered it.

At Fatima, the fact that Mary could take this great center and seat of atomic power and make it her plaything, the fact that she could swing the sun “like a trinket at her wrist,” is a proof that God has given her power over it, not for death, but for light and life and hope. As Scripture foretold: “And now, in heaven, a great sign appeared; a woman clothed with the sun.” (Rev. 12:1)

There is a third way of viewing the Miracle of the Sun and that is to regard it as a miniature and a cameo of what may yet happen to the world, namely, some sudden cataclysm or catastrophe which would make the world shake in horror as the 70,000 shook at Fatima that day. This catastrophe would be a precocious or uncontrolled explosion of an atomic bomb which would literally shake the earth. This is not beyond the realm of possibility. Einstein and Lindbergh in their scientific writings have mentioned it as a danger. But better than either testimony is the address the Holy Father gave at the opening session of the Pontifical Academy of Science on February 21, 1943 two years before the first atomic bomb was dropped.

Since atoms are extremely small it was not thought seriously that they might also acquire practical importance. Today, instead, such a question has taken an unexpected form following the results of artificial radioactivity. It was, in fact, established that in the disintegration, which the atom of uranium undergoes when bombarded by neutrons, two or three neutrons are freed, each launching itself – one being able to meet and smash another uranium atom. From special calculation it has been ascertained that in such a way (neutron bombardment causing a breakdown in the uranium atom) in one cubic meter of oxide power of uranium, in less than one one-hundredth of a second, there develops enough energy to elevate more than sixteen miles a weight of a billion tons: a sum of energy which could substitute for many years the action of all the great power plants of the world.

Above all, therefore, it should be of utmost importance that the energy originated by such a machine should not be let loose to explode but a way found to control such power with suitable chemical means. Otherwise there could result, not only in a single place but also for our entire planet, a dangerous catastrophe.

On October 13, 1917, believers and unbelievers prostrated themselves upon the ground during the Miracle of the Sun, most of them pleading to God for Mercy and Forgiveness. That whirling sun, which spun like a giant wheel and thrust itself to the earth as if it would burn it with its rays, may have been the harbinger of a world spectacle that will draw millions to their knees in a rebirth of faith. And as Mary revealed herself in that first Miracle of the Sun, so may we look forward to another revelation of her power when the world has its next rehearsal for the Dies Irae.

Devotion to Our Lady of Fatima is actually a petition to a Woman to save man from nature made destructive through the rebellious intellect of man. At other moments in history, she was a Mediatrix of Her Divine Son for man; but here she is a Mediatrix for nature. She seizes the original atomic power which is the sun and proves it is hers to use for peace. And yet it is not apart from man that she would save him from nature, as it was not apart from her free consent that God would save humanity from sin. Man must cooperate through penance.

At La Salette, Our Lady asked for penance. At Lourdes, three times the Blessed Mother said: “Penance, penance, penance.” At Fatima, the same penitential antiphon is struck time and time again. The atom will not destroy man, if man will not destroy himself. An atom in revolt is only a symbol of man in revolt. But humanity in repentance will purchase a nature in complete control.

Like the threatened destruction of Nineveh, the threat of another World War is conditional. The Blessed Mother revealed at Fatima in 1917 that World War I would end in another year. If men repented, she said, a great era of peace and prosperity would come to the world. But if not, another World War, worse than the first, would begin in the reign of the next Pontiff (Pius XI).

The Civil War in Spain in 1936 was thus looked upon by Heaven as the curtain raiser and the prologue of World War II. This war would be the means by which “God will punish the world for its crimes by means of war, of hunger, and of persecution of the Church and the Holy Father.

“To prevent this I come to ask the consecration of Russia to My Immaculate Heart and the Communion of Reparation on the first Saturdays. Russia will be converted, and there will be peace. If my requests are not granted, Russia will scatter her errors throughout the world, provoking wars and persecutions of the Church. The good will be martyred, the Holy Father will have to suffer much, and various nations will be annihilated.”

There then comes a missing paragraph, which the Church has not yet given to the world. It probably refers to these times. Then, as if to indicate that it will be a Time of Trouble, comes the concluding paragraph: “In the end My Immaculate Heart will triumph. The Holy Father will consecrate Russia to me, and it will be converted and a certain period of peace will be granted to the world.”

Repentance, prayer, sacrifice – these are conditions of peace, for they are the means by which man is remade. Fatima throws a new light on Russia, for it makes a distinction between Russia and the Soviets. It is not the Russian people that must be conquered in war; they have already suffered enough since 1917. It is Communism that must be crushed.

This can be done by a Revolution from within. It is well to remember that Russia has not one, but two atomic bombs. Her second bomb is the pent-up sufferings of her people under the yoke of slavery, and when that explodes it will be with a force a thousand times greater than that which comes from the fission of an atom! We need a revolution, too, as well as Russia. Our revolution must be from within our hearts, that is, by the remaking of our lives. As we proceed with our Revolution, the Revolution in Russia will grow apace.

O Mary, we have exiled Your Divine Son from our lives, our councils, our education and families! Come with the light of the sun as the symbol of His Power! Heal our wars, our dark unrest; cool the cannon’s lips so hot with war! Take our minds off the atom and our souls out of the muck of nature! Give us rebirth in Your Divine Son, us, the poor children of the earth grown old with age! “Advance Woman, in Thy Assault upon Omnipotence!” Shame us all into enlisting as Your warriors of peace and love!

Extract from:
The World’s First Love
By FULTON J. SHEEN
McGraw-Hill (1952)