An old and familiar voice...

I keep a copy of Cardinal Newman’s Apologia pro vita sua on my desk.  It is old, indicated by the price of $1.45 on its cover.  It is dog-eared and it has underlinings in it from my college days when I first read it. In fact, I can remember snatching odd moments between classes just to read a few pages and to savour one or another point he was making. Ultimately, this book would be instrumental in my own conversion to the Catholic Church, and some things I wrote on the title page bear that out. The first thing I wrote was, “I, too, am following the steps of Cardinal Newman – I left the Episcopal Church on 12th January 1982.” Beneath that I wrote, “I was made deacon in the Catholic church on Aug. 7, 1983.” Under that, “ordained Priest – Aug. 15, 1983.” And then finally, “ad Jesum per Mariam.”

For me, part of the brilliance of Cardinal Newman’s writing is the innocent faith that shines through. I can remember reading passages such as this, and then having a light go on in my mind:

"People say that the doctrine of Transubstantiation is difficult to believe; I did not believe the doctrine till I was a Catholic. I had no difficulty in believing it as soon as I believed that the Catholic Roman Church was the oracle of God, and that she had declared this doctrine to be part of the original revelation. It is difficult, impossible to imagine, I grant - but how is it difficult to believe? Yet Macaulay thought it so difficult to believe, that he had need of a believer in it of talents as eminent as Sir Thomas More, before he could bring himself to conceive that the Catholics of an enlightened age could resist “the overwhelming force of the argument against it.” “Sir Thomas More,” he says, “is one of the choice specimens of wisdom and virtue; and the doctrine of transubstantiation is a kind of proof charge. A faith which stands that test, will stand any test.” But for myself, I cannot indeed prove it, I cannot tell how it is; but I say, “Why should not it be? What's to hinder it? What do I know of substance or matter? just as much as the greatest philosophers, and that is nothing at all;” - so much is this the case, that there is a rising school of philosophy now, which considers phenomena to constitute the whole of our knowledge in physics. The Catholic doctrine leaves phenomena alone. It does not say that the phenomena go; on the contrary, it says that they remain: nor does it say that the same phenomena are in several places at once. It deals with what no one on earth knows any thing about, the material substances themselves. And, in like manner, of that majestic Article of the Anglican as well as of the Catholic Creed, - the doctrine of the Trinity in Unity. What do I know of the Essence of the Divine Being? I know that my abstract idea of three is simply incompatible with my idea of one; but when I come to the question of concrete fact, I have no means of proving that there is not a sense in which one and three can equally be predicated of the Incommunicable God."

He writes in the same way about the doctrine of the Immaculate Conception:

"Let me take the doctrine which Protestants consider our greatest difficulty, that of the Immaculate Conception. Here I entreat the reader to recollect my main drift, which is this. I have no difficulty in receiving it: if I have no difficulty, why may not another have no difficulty also? why may not a hundred? a thousand? Now I am sure that Catholics in general have not any intellectual difficulty at all on the subject of the Immaculate Conception; and that there is no reason why they should. Priests have no difficulty. You tell me that they ought to have a difficulty - but they have not. Be large-minded enough to believe, that men may reason and feel very differently from yourselves; how is it that men fall, when left to themselves, into such various forms of religion, except that there are various types of mind among them, very distinct from each other? From my testimony then about myself, if you believe it, judge of others also who are Catholics: we do not find the difficulties which you do in the doctrines which we hold; we have no intellectual difficulty in that in particular, which you call a novelty of this day. We priests need not be hypocrites, though we be called upon to believe in the Immaculate Conception. To that large class of minds, who believe in Christianity, after our manner, - in the particular temper, spirit, and light, (whatever word is used,) in which Catholics believe it, - there is no burden at all in holding that the Blessed Virgin was conceived without original sin; indeed, it is a simple fact to say, that Catholics have not come to believe it because it is defined, but it was defined because they believed it."

Every time I make a return visit to the Apologia I find myself nodding in agreement, confirming that my journey took the right path those many years ago.

St. Joseph Calasanz

From Aragon where he was born in 1556, to Rome where he died 92 years later, fortune alternately smiled and frowned on the work of Joseph Calasanz. 

A priest with university training in canon law and theology, respected for his wisdom and administrative expertise, he put aside his career because he was deeply concerned with the need for education of poor children. When he was unable to get other institutes to undertake this apostolate at Rome, Joseph and several companions personally provided a free school for deprived children. 

So overwhelming was the response that there was a constant need for larger facilities to house their effort. Soon, Pope Clement VIII gave support to the school, and this aid continued under Pope Paul V. Other schools were opened; other men were attracted to the work, and in 1621 the community—for so the teachers lived—was recognized as a religious community, the Clerks Regular of Religious Schools—Piarists or Scolopi. Not long after, Joseph was appointed superior for life.

A combination of various prejudices and political ambition and maneuvering caused the institute much turmoil. Some did not favour educating the poor, for education would leave the poor dissatisfied with their lowly tasks for society! Others were shocked that some of the Piarists were sent for instruction to Galileo—a friend of Joseph—as superior, thus dividing the members into opposite camps. Repeatedly investigated by papal commissions, Joseph was demoted; when the struggle within the institute persisted, the Piarists were suppressed. Only after Joseph’s death were they formally recognized as a religious community.

(From FranciscanMedia. org)

O GOD, who didst adorn the Priest Saint Joseph Calasanz with such charity and patience that he laboured tirelessly to educate children and endow them with every virtue: grant, we pray; that we, who venerate him as a teacher of wisdom, may constantly imitate his work for thy truth; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

St. Louis, King and Confessor

St. Louis IX, (1215-1270) became King of France at the age of twelve. He had been brought up by his mother to be a faithful Catholic ruler, and during his whole life he remembered her words to him: "Never forget that sin is the only great evil in the world.” Then she went on to say, “No mother could love her son more than I love you. But I would rather see you lying dead at my feet than to know that you had offended God by one mortal sin."

Throughout his life he remained deeply devout and as a king his conduct was that of a real saint. He devoted himself to the people of his kingdom and he was a great peacemaker — kings and princes constantly sought his aid in settling disputes. He was a humble man, and was always helpful to the needy, inviting them to his own table to eat. He took time himself to care for lepers and the sick. St. Louis gave to all his people an example of a life that overflowed with charity and with justice for every single person.

He was a person whom it was easy to love.  He was a kind husband, the father of eleven children. He took great care in practicing his faith and in receiving the sacraments. St. Louis was known also for his bravery in battle, going on two crusades to protect the Church in the Holy Land from the Muslims who were trying to destroy it. In fact, he was on his second crusade when he was taken ill by the plague. As a penance he asked to be laid on a bed of ashes, and his last words were from Psalm 5, "I will enter Thy house; I will worship in Thy holy temple and sing praises to Thy Name!"

O God, who didst call thy servant St. Louis of France to an earthly throne that he might advance thy heavenly kingdom, and didst give him zeal for thy Church and love for thy people: Mercifully grant that we who commemorate him this day may be fruitful in good works, and attain to the glorious crown of thy saints; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, for ever and ever. Amen.

St. Bartholomew's Day

O ALMIGHTY and everlasting God, who didst give to thine Apostle Bartholomew grace truly to believe and to preach thy Word: grant, we beseech thee, unto thy Church; to love that Word which he believed, and both to preach and to receive the same; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

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Image: Chapel of the Martyr St. George

St. Rose of Lima

St. Rose of Lima, the first canonized saint of the New World has one characteristic common to so many saints – she was not really understood by those around her. And she had another characteristic which should not necessarily be imitated by everybody – that of an excessive practice of mortification, that is, self-inflicted suffering.

St. Rose was born to parents of Spanish descent in Lima, Peru, at a time when South America was in its first century of evangelization. She was baptized with the name Isabella, but because she was an extremely beautiful young girl, she was given the nickname of Rose, because she reflected the beauty of roses.

Sometimes the saints have a love for God that is so tremendous, it drives them to some things that would seem very strange to us. And in fact, sometimes the discipline and practices of some of these things really are imprudent, but is a kind of logical carrying out of the idea that anything which might come between them and God should be rooted out. We see this with St. Rose of Lima. Because her beauty was so often admired, she was afraid she would become vain, and she worried that people would think more about her beauty than they would think of God, so Rose used to rub her face with pepper to produce disfiguring blotches. Also, she wore a thick circlet of silver on her head, but it was studded on the inside, like a crown of thorns, giving her a constant reminder of the suffering of Christ. These aren’t necessarily the sorts of things that should be imitated, but they do give us an idea of the intensity of her love for God.

When her parents fell into financial trouble, she worked in the garden all day and sewed at night, to help with family expenses. Even though she was a model daughter, and worked hard for the family, for ten long years she struggled against her parents because of their insistence that she should find a young man and get married. Rose herself sensed a vocation to religious life, but they refused to let her enter a convent, so out of obedience she continued her life of penance and solitude at home as a member of the Third Order of St. Dominic. So deep was her desire to live the life of Christ that she spent most of her time at home in solitude.

During the last few years of her life, St. Rose set up a room in the house, where she cared for homeless children, the elderly and the sick. This was really the very first organized charitable work done for the poor in Peru. She was completely secluded in her life and activity – she worked with no one else, and in fact the authorities found her way of life so strange that she was interrogated by church officials, but after speaking with her, they knew that she was living a life that was filled with God’s grace.

We could see the life of St. Rose as just being an eccentric life – a strange girl who did what seemed to be strange things. But her life was transfigured from being something odd, into being something beautiful, because of her immense love for God. In fact, her love for Him was so great, that she was able to endure ridicule from many people, as well as long periods of sickness. In fact, her witness to God’s love was so tremendous, that when she died at the age of 31, the whole city came out for her funeral, and all of the most prominent men in the city and in the Church took turns carrying her coffin in the funeral procession.

Almighty God, the giver of all good gifts, who didst will that Saint Rose, bedewed with heavenly graces, should blossom forth among the peoples of the Americas as a flower of virginity and suffering: grant to us thy servants, so to run after her in the fragrance of her sweetness; that we may be found worthy to be made a sweet savour unto Christ our Lord; who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

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Image: "Santa Rosa de Lima" from the Cuzco School 

Queenship of the Blessed Virgin Mary

Our understanding of the queenship of the Blessed Virgin Mary has grown over the centuries, but it has its roots in Scripture. At the Annunciation, the Archangel Gabriel announced that Mary’s Son would receive the throne of David and rule forever. At the Visitation, Elizabeth calls Mary “mother of my Lord.” 

As in all the mysteries of Mary’s life, Mary is closely associated with Jesus: Her queenship is a share in Jesus’ kingship, and when it comes to her queenship, we can go all the way back to the Old Testament to see why it’s true: in the Old Testament the mother of the king has great influence in court. All the things we know about the Blessed Virgin Mary always flows from what we know about the Lord Jesus Christ.

As early as in the fourth century, St. Ephrem called Mary “Lady” and referred to her as “Queen.” Later Church fathers and doctors continued to use the title. Hymns of the 11th to 13th centuries address Mary as queen: “Hail, Holy Queen,” “Hail, Queen of Heaven,” “Queen of Heaven.” The Church’s devotional life reflects our belief: one of the mysteries of the Rosary, for instance, is the crowning of Mary as Queen of Heaven. In several of the Church’s prayers and litanies, the Blessed Virgin is assigned the title of Queen.

The feast is a logical follow-up to the Assumption and is now celebrated on the octave day of that feast. In 1954, Pope Pius XII established this feast, and he wrote an encyclical titled “To the Queen of Heaven.” In that encyclical, the Pope teaches that Mary deserves the title of Queen because she is Mother of God, and because she is closely associated with Jesus' redemptive work as the New Eve. As Queen, the Blessed Virgin Mary shows us the highest state of perfected humanity, and she intercedes for us in our own growth in holiness.

Grant us, O merciful God, protection in our weakness: That we who celebrate the memory of the holy Mother of God, Our Lady Queen of Heaven, may, by her intercession, be delivered from our sins; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee in the unity of the Holy Ghost ever, one God world without end. Amen.

Pope St. Pius X

A young boy named Joseph Sarto born in Venetia on June 2, 1835, the son of a cobbler. His was a loving family, but a poor one. He was educated in the village school, and received a vocation to the priesthood. He did so well, and was so suited to the ordained life, special permission was given for him to be ordained at the age of 23. 

He worked for seventeen years as a parish priest, and when he arrived as curate in the parish of Tombolo he worked tirelessly amongst the people, especially the poor, organizing evening courses to bring a higher level of education to the parish, as well as training the parishioners in the singing of Gregorian chant, all in the context of his sacramental ministry. His pastor, Fr. Constantini, wrote of young Fr. Sarto: "They have sent me as curate a young priest, with orders to mould him to the duties of pastor; in fact, however, the contrary is true. He is so zealous, so full of good sense, and other precious gifts that it is I who can learn much from him. Some day or other he will wear the mitre, of that I am sure. After that—who knows?"

He was obviously marked for great things.  He was appointed as bishop of a small diocese, and in 1892 was advanced to the metropolitan see of Venice with the honorary title of patriarch. On August 4, 1903, he was elected Pope, "a man of God who knew the unhappiness of the world and the hardships of life, and in the greatness of his heart wanted to comfort everybody.

The primary aim of his pontificate Pius X announced in his first encyclical letter, which was "to renew all things in Christ." To accomplish this, he encouraged early and frequent reception of Holy Communion; he called for a renewal and improvement of church music; he encouraged daily Bible reading and the establishment of various Biblical institutes.  He is known for his very strong stand against Modernism, which he called the "synthesis of all heresies." All these were means toward the realization of his main objective of renewing all things in Christ.

The outbreak of the first World War, practically on the date of the eleventh anniversary of his election to the See of Peter, was the blow that occasioned his death. Bronchitis developed within a few days, and on August 20, 1914, St. Pius X succumbed to "the last affliction that the Lord will visit on me." He had said in his will, "I was born poor, I have lived poor, I wish to die poor" — and no one questioned the truth of his words. He was one of those chosen few men whose personality is irresistible. Everyone was moved by his simplicity and his kindness. Yet it was something more that carried him into all hearts: and that 'something' is best defined by saying that all who were ever admitted to his presence had a deep conviction of being face to face with a saint.

O God, who for the defence of the Catholic faith, and the restoring of all things in Christ, didst fill thy Supreme Pontiff, Saint Pius the Tenth, with heavenly wisdom and apostolic fortitude: graciously grant that, following his teaching and example, we may attain unto eternal rewards; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

Trinity X: Entering God's Kingdom

Jesus went on his way through towns and villages, teaching, and journeying toward Jerusalem. And some one said to him, “Lord, will those who are saved be few?” And he said to them, “Strive to enter by the narrow door; for many, I tell you, will seek to enter and will not be able. When once the householder has risen up and shut the door, you will begin to stand outside and to knock at the door, saying, ‘Lord, open to us.’ He will answer you, ‘I do not know where you come from.’ Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, ‘I tell you, I do not know where you come from; depart from me, all you workers of iniquity!’ There you will weep and gnash your teeth, when you see Abraham and Isaac and Jacob and all the prophets in the kingdom of God and you yourselves thrust out. And men will come from east and west, and from north and south, and sit at table in the kingdom of God. And behold, some are last who will be first, and some are first who will be last.”

- St. Luke 13:22-30

A major part of Christ’s ministry during His earthly life was that of preaching the Kingdom of God – teaching the people how to be subject to the rule of God, how to be part of that Kingdom which begins in this world and which finds its completion in heaven. Did those who heard Him preaching that day immediately grasp what He was saying? A few did, but many didn’t – at least not right away. And we can see that was the case by some of the questions people asked, such as the question which was posed right at the beginning of this excerpt from St. Luke’s Gospel.

Instead of listening carefully to our Lord’s teaching, and thinking about how to apply it to one’s own life, the question expresses more of a curiosity than a search for truth. “Lord, will those who are saved be few?” It’s an interesting question. The question wasn’t “What must I do to find a place in God’s Kingdom?” Instead, like a child who’s worried that someone else might have something better than he does, the question is, “how many others are going to be there.”

So our Lord goes on to lay out some important teaching about the Kingdom of God. He doesn’t answer the question about how many will be in the Kingdom; rather, He outlines four important truths about the Kingdom of God:

1) the door to the Kingdom is narrow;
2) the time for deciding to be in the Kingdom is short;
3) there is no favoritism in the Kingdom;
4) what is important in the Kingdom isn’t necessarily what is considered to be important here in this life.

And these aren’t just obscure theological points He’s making – no, what Jesus is teaching here about the Kingdom of God had an immediate importance for the person who asked about how many would be in it, and his teaching has an immediate importance for each one of us. So we look briefly at what Christ is teaching here.

First, whatever the number of those who will be in the Kingdom might be, the door for getting into it is narrow. A couple of things about that – first, there is indeed a door through which a person must decide to go, reminding us that we don’t start out “in the Kingdom.” There is action required, a decision to be made; there’s a door through which we must decide to go. Our Lord tells us that it is “narrow” – in other words, there’s no room for extraneous things, no room for what we would value in this world. We cannot take our houses, our cars, or our bank accounts along with us. We’re required to get rid of all the excess baggage if we want to go through the “narrow door.” If we try to hang on to the things of this world, we simply won’t fit through the door. Now, Christ isn’t saying it’s wrong for us to have things in this life, but the things we have are to be used lightly – they’re not of ultimate value – and just like we prune a plant to make it bloom more beautifully, we need to undergo a periodic “pruning” when it comes to the things which we ultimately value in this life. Our hope and salvation are in God, and not in things.

The next thing Christ teaches us about entering the Kingdom of God is that the time is short – or, as He says, “When once the householder has risen up and shut the door, you will begin to stand outside and to knock saying ‘Open to us.’” It has been the constant teaching of the Church that Christ the Judge could return in glory at any time, and in addition to that, we don’t know how many years we’ll be alive on this earth. So whether it’s when Christ comes, or when death comes, once that happens, our opportunity will have gone. And this is something which is true, even in our daily lives. It’s simply a fact that when each day ends, the opportunities of that day are gone. Opportunities to speak some word of kindness or encouragement, or to do some work of mercy in the name of Christ are over when the day is over. When an opportunity is gone, it won’t return. And meanwhile, the day of death draws closer for each of us – that day when we will stand before Christ our Judge, who will ask each of us, “What did you do to show the love of God to someone else?” In the big scheme of things, we really don’t have a lot a time to accomplish those good things God wants us to do.

And then, our Lord makes the point that in the Kingdom of God there is no favoritism. Why does He make this point? The Jewish picture of the reward for those who had been faithful to God in this life was that of a great banquet or feast, at which only they, the children of Abraham, would be gathered. They understood themselves as the chosen people – and they were, but not because they were God’s favourites; rather, they were chosen to do the work of making God known to the whole world, to Jew and Gentile alike. Christ makes the point that the covenant with God can’t be seen in exclusive terms, as something simply for the physical descendants of Abraham, but God wants this covenant to be with all people. That is why He says in this Gospel, “Then you will begin to say, ‘We ate and drank in your presence, and you taught in our streets.’ But he will say, “I tell you, I do not know where you come from; depart from me all you workers of iniquity!’” In other words, there would come the day that there would be those pleading at the door to the Kingdom, claiming to have heard the word of God, but they would be turned away, because the greater question beyond just hearing what God has to say is this: “What have you done about what you’ve heard?” It’s not enough simply to have heard. It’s not enough simply to be descended from Abraham – in fact, when it comes to us, it’s not enough simply to have been baptized and to have gone through the motions of religion. No, what we have received, and what we hear, and what we know, must be incorporated into our lives so that God’s Truth is the driving force in the journey of our lives, rather than just pleasant scenery along the way.

And then, finally, Jesus says there are going to be some big surprises in the Kingdom of God. The idea according to the thinking of this world, of who is chosen or not chosen, will be turned upside down. Those who have a high opinion of themselves in this life may be the very ones “thrust out” of eternal life with God. Those who consider themselves important and chosen in this life, may well be shocked to find others far ahead of them in the Kingdom of God. “Some are last who will be first, and some are first who will be last.”

So in this Gospel Christ reveals to us quite a bit about the Kingdom He came to establish. Its door is narrow, yes, but it is a door through which Christ invites us to come. To enter the Kingdom means that everything we have in this world must be counted as nothing; to enter the Kingdom means that we’ve got to love God and God alone; to enter the Kingdom means that we must daily seek to do God’s Will; to enter the Kingdom means that we must be serious in placing ourselves under God’s rule in this world.

By doing that, and by God’s grace and mercy, Christ will give us a place at that heavenly banquet, where He is the King and Ruler of us all. That is the goal, and that is our hope.

St. Bernard of Clairvaux, Abbot and Doctor

It has been said of St. Bernard that "his personality was so attractive, his power of persuasion so difficult to withstand, that we are told that mothers hid their children and wives clung to their spouses lest he attract them into the monastery.”

Who was this man? Bernard’s father was a knight who had died in battle and his mother also died when Bernard was still quite young. In the year 1098 Bernard felt called to join a monastic community of reformed Benedictines. In his excitement about entering the monastery, he also persuaded twenty-four of his friends, four of his brothers and two of his uncles to join with him, which indicates the influence that he had even at a young age. The community had been dwindling, so we can imagine what it meant when this zealous young man showed up with thirty other men, ready to learn and live the monastic life.

Bernard really wanted to live a hidden life, spending his time doing manual work and praying to God. Instead, St. Bernard and eleven others were sent out to establish a monastery. Before the monastery was established the town was called Wormwood and was a haven for thieves; after the monastery was established the area was known as Clairvaux, the Valley of Light. It was there in Clairvaux that Bernard was positioned as abbot and became well-known throughout Christendom.

This newly established monastery grew fast and soon had a hundred and thirty monks. At first St. Bernard was very strict about fasting and would allow the monks to eat very little, but an experience with serious sickness helped him to understand that God had created the body with a need for food, so he reformed the requirements, although life was still quite strict. He felt led to start preaching and became so famous for his preaching that he was sought from all over and people started flocking to hear Bernard of Clairvaux. The teachings brought many people, and St. Bernard also prayed for the sick who came.  Many of them were healed by God – sometimes when St. Bernard simply made the sign of the cross over them.

All St. Bernard wanted was a life of contemplation in Clairvaux, but his reputation was wide spread and his advice sought after by princes, popes, and other high ranking leaders in the religious and political arenas. St. Bernard used his influence to work for real justice and he did his very best to make sure that holy and righteous men were placed in positions of leadership. In fact, St. Bernard influenced many bishops and other leaders to change their ways and humble themselves.

As St. Bernard grew older, he began to tire from all his travelling and preaching, and settling disputes, but finally he was able to return to Clairvaux where he continued in his meditations and writings. He spent his last few years writing, and his works are still among the classic works on the Catholic faith. On August 20, 1153 he gathered those who were close to him and received the Last Sacraments. He died at the age of sixty-three.

O God, by whose grace thy servant St. Bernard of Clairvaux, enkindled with the fire of thy love, became a burning and a shining light in thy Church: Grant that we also may be aflame with the spirit of love and discipline, and may ever walk before thee as children of light; through Jesus Christ our Lord, who with thee, in the unity of the Holy Spirit, liveth and reigneth, one God, now and for ever. Amen.

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Painting: "San Bernardo Abad" by Antonio Palomino (1655-1726)

St. John Eudes, Priest and Confessor

St. John Eudes was born on a farm in northern France. He was seventy-nine years old when he died, and with all he accomplished, at the end of his life he was living not far from where he grew up, only in the next county. 

During his life he was a religious, a parish missionary, founder of two religious communities and a great promoter of devotion to the Sacred Heart and the Immaculate Heart of Mary. He joined the religious community of the Oratorians and was ordained a priest at the age of twenty-four. At that time, there were some severe outbreaks of terrible sickness, taking the lives of thousands of people, and he volunteered to care for the sick. He didn't want to risk bringing the disease to his fellow religious, so he lived in a huge barrel that had been turned on its side in the middle of a field during the plague.

After that time, he became a parish missionary. His gifts as preacher and confessor meant that people flocked to hear him. He preached over a hundred parish missions, some lasting from several weeks to several months.

He had a great concern for the spiritual lives of the clergy, and he realized that the greatest need was for seminaries. He had permission from his general superior and the bishop to do this work, but the a new superior decided he didn't like St. John Eudes or his work, so John decided it was best for him to leave the religious community. He immediately founded a new community, the Congregation of Jesus and Mary, which was devoted to the formation of the clergy by conducting diocesan seminaries, but there were some who tried to ruin this effort, too, until John finally had to give up that work.

In his parish mission work, John was disturbed by the sad condition of women and young girls living on the streets, but who wanted to escape their terrible existence. Temporary shelters were found but arrangements were not satisfactory, until St. John, with the help of others, took on this work by founding another religious community, called the Sisters of Charity of the Refuge.

He is probably best known for the central theme of his writings: Jesus as the source of holiness, Mary as the model of the Christian life. His devotion to the Sacred Heart and to the Immaculate Heart of Mary is what formed his own spiritual life.

Holiness is the wholehearted openness to the love of God. It is visibly expressed in many ways, but the variety of expression has one common quality: concern for the needs of others. We see how St. John Eudes carried out this concern in very practical ways.

O God, who didst wonderfully choose thy Priest Saint John Eudes to proclaim the unfathomable riches of Christ: grant us, by his example and teachings; that, growing in knowledge of thee, we may live faithfully by the light of the Gospel; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

Hymn to the Divine Lamb

JESUS CHRIST, our Saviour King,

unto thee thy people sing;

hear the prayers we humbly make,

hear them for thy mercy's sake.

Lord Jesus Christ, O Lamb Divine,

fill our souls, and make us thine.

Give us eyes that we may see;

give us hearts to worship thee;

give us ears that we may hear;

in thy love, Lord, draw us near.

Lord Jesus Christ, O Lamb Divine,

fill our souls, and make us thine.

In our darkness, shed thy light;

lift us to thy heav'nly height;

may we be thy dwelling-place:

tabernacles of thy grace.

Lord Jesus Christ, O Lamb Divine,

fill our souls, and make us thine.

In thy Kingdom grant us rest,

in Jerusalem the blest;

with the saints our lips shall sing,

with the angels echoing:

Lord Jesus Christ, O Lamb Divine,

thou dost reign, and we are thine!

Text: Fr. Christopher G. Phillips, 1990

Music: "Lucerna Laudoniæ" by David Evans (1874-1948)

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Painting: "Agnus Dei" (Cordero mistico)

by José Campeche y Jordán (1751-1809)

St. Stephen, King of Hungary

King Stephen is a great national hero and the spiritual patron of Hungary – but he was, first of all, a devout Christian. We think of kings as being heads of state, great military leaders, commanders of armies and rulers over people, and he was all that, but Stephen did those things in the light of his Christian faith, and made his decisions in accordance with the teaching of the Church.

During his early childhood he was pagan, but he was baptized around the age of 10, together with his father, who was the chief of the Magyar people. The Magyars had migrated to the Danube area a little over a hundred years before. When young Stephen was 20 years old, he married Gisela, who was from a powerful and influential family. 

After the death of his father, Stephen became the leader of his people, and did all he could to turn his people into a Christian people. He put down a series of revolts by pagan nobles and through the banishment of paganism, and the establishment of the Church, Stephen made the Magyars into a strong national group. He asked the pope to send more clergy so that the Church could become more organized throughout Hungary, and he also made the request that the pope confer the title of king upon him – not because he wanted the honour for himself, but because he knew his people needed the dignity of being ruled by a Christian king, rather than just a leader with no title. He was crowned on Christmas day in 1001.

Stephen established a system of support for the local churches and priests, and he worked very hard to bring people out of poverty. Out of every 10 towns, one had to build a church and support a priest. He abolished pagan customs, and urged all his subjects to marry, except clergy and religious, because he knew that strong families make a strong society. He was easily accessible to all, especially the poor.

He had hoped that his son Emeric would succeed him as king, but in 1031 Emeric died, and the rest of King Stephen’s days were made very difficult by controversy over who should succeed him as king. His pagan nephews even attempted to kill him. 

King St. Stephen died in 1038. As he was dying, with his right hand he raised up the Holy Crown of Hungary, and prayed to the Blessed Virgin Mary, asking her to take the Hungarian people as her subjects and to become their queen. After his death, people made pilgrimages to his tomb, where many miracles were recorded, and soon he was canonized – the first king to be venerated as a confessor and saint of the Church.

Grant thy Church, we pray, Almighty God: that she may have Saint Stephen of Hungary, who fostered her growth while a king on earth, as her glorious defender in heaven; through Jesus Christ thy Son our Lord, who liveth and reigneth with thee, in the unity of the Holy Spirit, ever one God, world without end. Amen.

The Crown of St. Stephen.

Thirty-nine Years Ago

Ordination to the Sacred Priesthood.
Bishop Popp (l.) and Archbishop Flores (r.)

Prostrate in prayer during the Litany of the Saints.

Our little family, at the beginning of an adventure!

Thirty-nine years ago on the Solemnity of the Assumption of the Blessed Virgin Mary, eighteen of us - adults and children - made our way to San Fernando Cathedral in San Antonio, Texas, in the early evening. 

The Cathedral was packed with people who had come for the occasion, but for the tiny number of us, it was a home-coming – the culmination of a very long and very difficult journey to the threshold of the Catholic Church. 

Hands were laid upon me by the archbishop, along with the auxiliary bishop, and the other priests of the archdiocese, and I became a priest in the full communion of the One Holy Catholic and Apostolic Church. A handful of adults made a Profession of Faith, and so were received into the full communion of the Church. As the archbishop said at the time, “We have a priest. We have some laity. Let’s have a parish!” And he declared it to be so. The formal decree was read out, establishing a parish dedicated to the Blessed Virgin Mary, under the title of Our Lady of the Atonement, with the boundaries being co-terminus with those of the archdiocese, and I was appointed to be the Founding Pastor.

It sounds grand now, but then it was a bit daunting. We had no church building; we were only eighteen people; what we were doing hadn’t been done by anybody before, as we were given the mission of establishing an Anglican Use – a specific identity – within the Catholic Church. Would it work? No one knew. In fact, very few really understood what it was all about. But Pope John Paul II had the idea that this was something worth doing – bringing in our small community of former Anglicans, and bringing in our particular liturgical and devotional life, giving it a home in the Catholic Church. And there were others in Rome who saw the possibilities – people such as a Cardinal named Joseph Ratzinger, then the Prefect of the Congregation for the Doctrine of the Faith, and subsequently the successor of St. Peter, Pope Benedict XVI. So, armed with the support of men like that, and strengthened by the grace of God, we set about the task of establishing the Anglican Use in the Catholic Church.

And see where it has led.  Ordinariates have been established which allow Anglicans to return to the Catholic Church, bringing with them a liturgy, a spirituality, and a common identity which serves to enrich the whole Church. And the little parish dedicated to Our Lady of the Atonement was the experiment – the model – for one of the most historic developments in the Catholic Church in more than five hundred years.

Why did all of this happen? Because Christ wants it. He desires that His Church should be one. “May they be one, Father, as we are one,” He prayed on the night before He died. So, this is part of the fulfillment of the Will of God.

How did this happen? By the grace of God, and through prayers of the Blessed Virgin Mary, who is the Mother of the Church. Like any good mother, Mary wants all her children to be unified, to be “at one” with one another. It was no accident that this new parish was established on the Solemnity of the Assumption. In fact, it wasn’t supposed to be on that day. Permission for my ordination and for the establishment of the parish had come from Rome in July, on the eve of the Feast of Our Lady of the Atonement. The archbishop asked me to come to his office so we could discuss some possible dates for all this to take place, and he asked me if I had any particular date in mind. I told him that I’d like it to be a date associated with the Blessed Virgin Mary, and that my first choice would be August 15th, the Solemnity of the Assumption. As he began to leaf through his calendar, he was telling me that it wouldn’t be possible to have it then, because he was always fully committed for other events in the archdiocese on an important Solemnity like that. As he was turning the pages, he stopped mid-sentence, and looked up at me with a puzzled look on his face. As he looked down again, he said to me, “I don’t understand this. There’s nothing written here at all! I’m completely free on the 15th. You have the date.”

By the Divine Will of God, the golden thread of the Blessed Virgin Mary has been woven throughout this whole thing. She, who was chosen from the beginning to be the New Eve, the one who would be instrumental in crushing the head of the serpent; she, who was foretold by the prophet as the Virgin who would conceive and bear a son; she, who was immaculately conceived in the womb of her mother St. Anne; she, who was visited by the Archangel Gabriel and given the knowledge that the Child would bring salvation to the world; she, who stood silently by the Cross, her heart pierced with sorrow; she, who when she breathed her last was taken body and soul into heaven where she now reigns as queen – it is she whose prayers have supported this wonderful experiment.

There should be no safer place for a child than when he is in the arms of his mother. And what a beautiful image it is, when a mother lifts her child up, when she wants him to see something important over the heads of a crowd. Mary our Mother lifts us up, so that we can see something – or rather, Someone – who is most important; namely, Christ her Son. Mary our Mother lifts us up. She lifts us up, and she lifts our cares and our concerns, and our whole being, all up to her Divine Son. She lifts us up in her Immaculate Heart so that we can catch a glimpse of the glory that will be ours in heaven.

The Assumption of the Blessed Virgin Mary

The Solemnity of the Assumption commemorates the fact that the Blessed Virgin Mary, immaculately conceived and completely sinless throughout her earthly life, was taken by her Son into heaven, body and soul, to be with the Triune God, and where she is crowned as Queen of heaven and earth.

After Christ’s resurrection from the dead, He spent forty days with His apostles taking them more deeply into the revelation of God’s truth, after which He ascended into heaven. Christ took with Him something especially precious which He had received from the Blessed Virgin Mary; namely, our human nature. In doing so, Christ tells us that where He has gone, we are meant to follow.

What we celebrate on the Assumption is the fact that Christ’s Mother, the Blessed Virgin Mary, did indeed follow Him into heaven. Her Assumption is rather like an echo of the Lord’s Ascension. A pattern is set; a truth is revealed: mankind is meant to dwell body and soul with God forever in heaven. This is God’s plan; this is His intention from the time He created us. In fact, St. Paul teaches us that our true “citizenship” is in heaven.

When our Lord ascended into heaven He took our human nature with Him. As Mary is assumed into Heaven, she also takes something with her. What she takes with her is all of us – not in the same way that the Lord brought our human nature with Him into heaven at His Ascension, nor in the same way that God will raise us up at the last day. But she does take us – she takes us with her in her Immaculate Heart. The Mother of God, who is our Mother also, knows each and every one of us as only a mother can – and as she takes her place in heaven, so she lovingly brings us to Her Son.

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Pictured: "The Assumption of the Virgin"

by Ambrogio Bergognone (1453-1523)

Trinity IX: God's Fire

Jesus said to his disciples, “I came to cast fire upon the earth; and would that it were already kindled! I have a baptism to be baptized with; and how I am constrained until it is accomplished! Do you think that I have come to give peace on earth? No, I tell you, but rather division; for henceforth in one house there will be five divided, three against two and two against three; they will be divided, father against son and son against father, mother against daughter and daughter against her mother, mother-in-law against her daughter-in-law and daughter-in-law against her mother-in-law."

St. Luke 12:49-53

Man has long sensed the power of God as it can be found within the laws of nature. Whether it be raging storms, or lightning and thunder, or uncontrollable forest fires, the realization of this power is so ancient that we see images such as floods and wind and fire as a normal part of religious expression. Man has always seen the dual nature in such things: things which can serve purposes necessary for life, can also bring about the destruction of life.

Jesus uses just such an image when He says, “I came to cast fire upon the earth; and would that it were already kindled!” What does He mean when He says that He has come to cast fire upon the earth? We know that fire can have a good effect, but we also know that it can cause tremendous damage. When fire is controlled it can be beneficial and purifying, but when it is uncontrolled it can destroy everything in its path.

By using this image of fire, our Lord was using a familiar image. Fire had become an important religious symbol for the Jews. The sacrifices offered to God were animals burned as holocausts. Over time, fire came to signify the spiritual aspect of man’s sacrificial offering. Fire was also a sign of God’s intervention in human life. Through fire God destroyed the evil and punished the wicked. At the time of the exodus, it was by the pillar of fire that He guided the Children of Israel as they journeyed toward the Promised Land. Fire came to symbolize God Himself, and we read in Scripture that God is “a devouring fire.”

Our Lord Jesus Christ used that whole tradition when He said that He came to “cast fire on the earth.” He is saying that He has come to ignite the purifying fire of God’s love amongst God’s people. The presence of the Living God is a fire which gives light, and which also destroys impurities. It refines mankind, and it liberates him from everything which holds him back from loving and serving God.

This is the fire Christ brings. He brings us the life-giving power of the Holy Spirit – that fire of God which can burn away everything that prevents us from being what God intends us to be. This symbol of fire is the very energy of God, bringing all of creation to its intended fulfillment in Christ.

When we understand that, then we understand why He was impatient about it: “I came to cast fire upon the earth; and would that it were already kindled! I have a baptism to be baptized with, and how I am constrained until it is accomplished!”

Our Lord knows that He is the first one who will be submitting to this fire of the Father’s love – this baptism, this love which will lead Him through death on to the resurrection and ascension. Our Lord knows that this passage through fire is necessary for the salvation of the world; and yet, at the same time, it will be painful – not just physically painful, but even more, spiritually painful. In fact, during Christ’s passion, beginning in the Garden of Gethsemane, it was so painful to Him that He sweat great drops of blood, and that deep spiritual pain continued until His final cry on the Cross: “It is finished.”

But Christ says more in this Gospel passage. One of the results of this fire is that He will bring division rather than peace. And here is something of the paradox of the peacemaker – that he may indeed be the occasion of conflict. Jesus is, of course, the Prince of Peace. He is, above all things, the One who reconciles, the One who brings about atonement. Yet He says that the effect of His coming is not to give peace on earth, but rather, to bring “division.” Why is this? Because it is impossible to be completely faithful to the truth without sometimes being at odds – or even at war – with the world.

Of course, the Christian must always try to be the peacemaker. St. Paul writes to the Romans, “If possible, so far as it depends upon you, live peaceably with all.” But the Christian who faithfully bears witness to Christ – the one who is on fire for Christ – is inevitably going to be the victim of misunderstanding and hostility, no matter how gentle and tactful he might be. In fact, Jesus warned us that we should be worried if the whole world loves us. This is part of what He means when He says that He comes “to cast fire upon the earth.”

In trying to be a faithful follower of Christ, it is not always easy, nor is it always pleasant, nor does it always bring a warm feeling of peace. The most devout believer can have a sense of inner turmoil from time to time. The real follower of Christ knows how imperfect a disciple he is. There is always the need to know more of God, and to better discern His will so that we can be more closely conformed to Christ. This, too, is a “fire” within us. It is the fire of God which drives us on. And yet it is a fire that can cause a feeling of division within us, because every one of us is in the process of being purified. Every one of us should be struggling toward that transformation into the new man God intends us to be.

This fire comes through the sacraments. The fire is lit through baptism and confirmation. We keep the fire stoked through confession and the Mass. And it continues to burn through our life of prayer – taking part in the Mass, spending time in adoration, praying with others, and through our works of charity.

This is the fire which burns away everything that is not holy, everything that is not true – and it prepares us for our real destiny, our final destiny, which is eternal life with Almighty God.

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Painting: "The Resurrection" detail from the Altarpiece of St. Zeno of Verona

by Andrea Mantegna (1431-1506)