St. Alphonsus Maria de Ligouri: Conformity To God's Will

 

St. Alphonsus Maria de Ligouri

2. Conformity in all Things.

 The essence of perfection is to embrace the will of God in all things, prosperous or adverse. In prosperity, even sinners find it easy to unite themselves to the divine will; but it takes saints to unite themselves to God’s will when things go wrong and are painful to self-love. Our conduct in such instances is the measure of our love of God. St. John of Avila used to say: “One ‘Blessed be God’ in times of adversity, is worth more than a thousand acts of gratitude in times of prosperity [20].”

 Furthermore, we must unite ourselves to God’s will not only in things that come to us directly from his hands, such as sickness, desolation, poverty, death of relatives, but likewise in those we suffer from man -- for example, contempt, injustice, loss of reputation, loss of temporal goods and all kinds of persecution. On these occasions we must remember that whilst God does not will the sin, he does will our humiliation, our poverty, or our mortification, as the case may be. It is certain and of faith, that whatever happens, happens by the will of God: “I am the Lord forming the light and creating the darkness, making peace and creating evil [21].” From God come all things, good as well as evil. We call adversities evil; actually they are good and meritorious, when we receive them as coming from God’s hands: “Shall there be evil in a city which the Lord hath not done [22]?” “Good things and evil, life and death, poverty and riches are from God [23].”

 It is true, when one offends us unjustly, God does not will his sin, nor does he concur in the sinner’s bad will; but God does, in a general way, concur in the material action by which such a one strikes us, robs us or does us an injury, so that God certainly wills the offense we suffer and it comes to us from his hands. Thus, the Lord told David he would be the author of those things he would suffer at the hands of Absalom: “I will raise up evils against thee out of thy own house, and I will take thy wives before thy face and give them to thy neighbor [24].” Hence too God told the Jews that in punishment for their sins, he would send the Assyrians to plunder them and spread destruction among them: “The Assyrian is the rod and staff of my anger . . . I will send him to take away the spoils [25].” “Assyrian wickedness served as God’s scourge for the Hebrews [26] is St. Augustine’s comment on this text. And our Lord himself told St. Peter that his sacred passion came not so much from man as from his Father: “The chalice which my Father hath given me, shall I not drink it [27]?”

 When the messenger came to announce to Job that the Sabeans had plundered his goods and slain his children, he said: “The Lord gave and the Lord taketh away [28].” He did not say: “The Lord hath given me my children and my possessions, and the Sabeans have taken them away.” He realized that adversity had come upon him by the will of God. Therefore, he added: “As it hath pleased the Lord, so is it done. Blessed be the name of the Lord [29].” We must not therefore consider the afflictions that come upon us as happening by chance or solely from the malice of men; we should be convinced that what happens, happens by the will of God. Apropos of this it is related that two martyrs, Epictetus and Atho, being put to the torture by having their bodies raked with iron hooks and burnt with flaming torches, kept repeating: “Work thy will upon us, O Lord.” Arrived at the place of execution, they exclaimed: “Eternal God, be thou blessed in that thy will has been entirely accomplished in us [30].’’

 Caesarius points up what we have been saying by offering this incident in the life of a certain monk: Externally his religious observance was the same as that of the other monks, but he had attained such sanctity that the mere touch of his garments healed the sick. Marveling at these deeds, since his life was no more exemplary than the lives of the other monks, the superior asked him one day what was the cause of these miracles.

 He replied that he too was mystified and was at a loss how to account for such happenings. “What devotions do you practice?” asked the abbot. He answered that there was little or nothing special that he did beyond making a great deal of willing only what God willed, and that God had given him the grace of abandoning his will totally to the will of God.

 “Prosperity does not lift me up, nor adversity cast me down,” added the monk. “I direct all my prayers to the end that God’s will may be done fully in me and by me.” “That raid that our enemies made against the monastery the other day, in which our stores were plundered, our granaries put to the torch and our cattle driven off -- did not this misfortune cause you any resentment?” queried the abbot.

“No, Father,” came the reply. “On the contrary, I returned thanks to God -- as is my custom in such circumstances -- fully persuaded that God does all things, or permits all that happens, for his glory and for our greater good; thus, I am always at peace, no matter what happens.” Seeing such conformity with the will of God, the abbot no longer wondered why the monk worked so many miracles [31].

 

[20]St. John Avil. Letters 41.

 

[21]Isaias 45:6, 7.

 

[22]Amos, 3:6.

 

[23]Eccli. 11:14.

 

[24]2 Kings, 12:11.

 

[25]Isaias, 10:5, 6.

 

[26]St. Aug. in Ps. 73.

 

[27]St. John, 18:11.

 

[28]Job. 1:21.

 

[29]Ibid.

 

[30]ML (Vitae Patrum) 73-402, etc.

 

[31]Caesarius: Dial. distin. 10: cap. 9.

St. Peter Chrysologus: Sermon 69: A Third on the Lord’s Prayer

St. Peter Chrysologus: Sermon 69: A Third on the Lord’s Prayer

DO YOU THINK THAT a mortal heart grasps the extent of the Lord's charity towards us? Do you think that a mind burdened by the weight of an earthly body can understand or realize God's affection towards us? For whatever sparkles, shines, and gleams with the splendor of heaven, whatever on earth bursts forth with flowers, whatever pleasant taste there is in fruit, and whatever joy there is in living beings, have all been made out of love for us, and have been designed to serve us. But although they are great, nevertheless, they are small insofar as indicating heavenly love towards us. To us the principalities of heaven, the heavenly powers, the celestial dominions, to us the choirs of angels give service with tireless vigilance. But even these are small and inferior as signs of the intimate bond God has with us, and as paltry in value as the creature is inferior to his Creator.

2. God, whose face cannot be seen, who is imperceptible to our sight, who cannot be grasped by our senses, who is inaccessible to our mind, and not even completely known when his voice is heard, how often, in how many ways, with how many varieties, and with what diversity has he adapted himself to human vision! How he has offered and submitted himself to communion and familiarity with human beings, when he made Noah a partner in his design! He forewarned him that very shortly the world was to be purified by a flood, and he carried out his plan for the whole world under his supervision over the little seed-vessel that was the ark.'

When he came as a guest to Abraham, he very graciously accepted the invitation, he did not refuse what was offered, he ate what was served like one who was hungry' and weary, and in this divine exchange he received and accepted human kindness like one who was in need. Shortly thereafter the dead members of the old man revive, the sterile womb of the childless old woman is now awakened, and the nature that had been buried in a living corpse rises to life to reveal its Author, and although her time had already passed, she who had believed the one Creator produces very many descendants.

To Moses he comes as a ball of fire in the bush, then he discusses with his servant what must be done, he is busy in Egypt with various acts of power, and he is revealed at the will of his servant. He imposes scourges or he removes them, and in the sea the avenging waves show by their obedience how great he is and how much he has given to the human being, when with its swell all dried up the wave yields to the holy ones, and it provides a wall out of water that solidified, it offers a defense for those to be freed, and with all its might it crashed down in triumph over the fiercest of enemies.

In his wondrously intimate bond with the Israelites God keeps company with them in their camp; at one moment he strikes a number of pagans with a thunderbolt, at another he pours down hail, at yet another he levels them with the noisy din of trumpets, so that without a battle and without a wound, God goes ahead of the battle lines and leads them to victory. He was present to their needs, he granted individuals their prayers, he responded quickly to what was asked, he revealed what was hidden, he foretold the future, he brought to light what was sought, he conferred the kingdom, he bestowed wealth, he provided rain in due season, he supplied fertile lands, and with prosperity and honor he endowed his children who kept holy the bond of marriage.

But he considered this to be still too little, if he were to show his affection towards us by bestowing blessings on us, but not also by enduring adversities. After all this he entered his own world in poverty, he lay in a cradle: thus, as a human being by his crying he implores, he seeks, he pleads for the loving kindness that he himself has shown to you. The Parent of a119 has made use of you as a parent, and the One who is higher than every height lived under your authority; 10 the One whom terrifying things fear was frightened, the Refuge of all fled, the Ruler of the heavens is a guest in the homes of sinners, the Judge of the guilty is fed on their bread.

And why should I say more? The Ruler of all ages is seized, the Founder of the earth is arrested, the Bestower of pardon to humanity is judged, the Examiner of hearts is struck, the Giver and Restorer of life is punished, the Resurrection of all is buried, so that the slow mind of human beings and their very dull intellect would learn of God's fondness towards them by his death at least. For that intellect had not perceived or recognized God's charity towards humanity from his prophecies and innumerable gifts. God, therefore, who made us exist, who granted us life, also taught us how to pray, because he wanted to furnish everything, since he willed that he be invoked by means of his own prayer.

Julian of Norwich: Long Text: Edmund Colledge, O.S,A. and James Walsh, S.J.: 43rd Chapter

Prayer unites the soul to God, for though the soul may be always like God in nature and in substance restored by grace, it is often unlike him in condition, through sin on man's part. Then prayer is a witness that the soul wills as God wills, and it eases the conscience and fits man for grace. And so, he teaches us to pray and to have firm trust that we shall have it; for he beholds us in love, and wants to make us partners in his good will and work. And so he moves us to pray for what it pleases him to do, and for this prayer and good desire which come to us by his gift he will repay us, and give us eternal reward. And this was revealed to me when he said: If you beseech it.

St. Ignatius: To Ines Roser, Consolation, the Bearing of Insults, the Third Way of Being Humble, (The Classics of Western Spirituality)

 

St. Ignatius: To Ines Roser, Consolation, the Bearing of Insults, the Third Way of Being Humble 

In the third letter you speak of the spitefulness, intrigues, and untruths which have surrounded you on every side. I am not at all surprised at this, no matter how much worse it might be. On the day you decide, resolve, and bend every effort to work for the glory, honor, and service of God our Lord, at that moment you join battle with the world and raise your standard against it. You undertake to cast down what is lofty and embrace what is lowly, resolving to accept equally exaltation or humiliation, honor or dishonor, wealth or poverty, affection or hatred, welcome or repulse—in short, the world's glory or all its insults.

We cannot give much importance to insults in this life when they are only words. All the words in the world will never hurt a hair of our heads. Malicious, vile, and wounding words cause us pain or contentment only through our own desires in their regard. If our desire is to possess the unconditional honor and esteem of our neighbors, we will never be solidly rooted in God our Lord, or remain unscathed when we meet with affronts.

Thus, to the very extent that I once took satisfaction at the world's offering you insults, I was pained to hear that your adversities, suffering, and hardships have driven you to have recourse to medicines. May it please the Mother of God that—so long as you maintain complete patience and steadfastness by considering the greater insults and affronts undergone for our sakes by Christ our Lord, and so long as there is no sin on the part of others—you might meet with even worse affronts so that you may merit more and more. If we fail to attain this patience, we have greater cause to complain of our own sensuality and flesh, and of our own failure to be as mortified and dead to worldly things as we ought, than of the persons who affront us. The latter are giving us an opportunity for greater profits than anyone can earn in this life, and greater wealth than anyone can amass in this world . . .

St. Ambrose: Luke, X, 38-42. Mary and Martha.

St. Ambrose: Luke, X, 38-42. Mary and Martha.

So there was talk of mercy. But there is not just one way to be virtuous. It is then shown, by the example of Martha and Mary, in the works of one, active devotion, in the other the religious attention of the soul to the word of God; if it conforms to faith, it passes before the works themselves, as it is written: "Mary has chosen the best part, which will not be taken from her. Let us study, then, too, in possessing what no one can take away from us, by listening not to distracted, but attentive: for it happens at the very grain of the heavenly word to be stolen, if it is sown. along the road (Lc, VIII, 5, 12). Be, like Mary, animated by the desire for wisdom: this is a greater, more perfect work. May the care of the ministry not prevent the knowledge of the heavenly word. Do not rebuke and do not judge idle those whom you will see occupied with wisdom: for Solomon the pacific sought to have him in his place (Sag., IX, 10, Prov., VIII, 12). Yet no one reproaches Marth for her good offices; but Mary has the preference, for having chosen a better part. For Jesus has many riches and makes many gifts: so the wisest chose what she acknowledged to be the main thing. Moreover, the Apostles did not consider it best to abandon the word of God and to serve at the tables (Acts VI, 2); but the two things are a work of wisdom, for Stephen also was full of wisdom and was chosen as a servant. So that the one who serves obey the doctor, and that the doctor exhorts and animates the one who serves. For the body of the Church is one, if the members are diverse; they need each other; "The eye can not say to the hand, I do not desire your services, nor even from head to foot" (I Cor., XII, 12 ff.), And the ear cannot deny that it is from the body. For if there are any, the others are necessary. Wisdom lies in the head, activity in the hands; for "the eyes of the wise man are in his head" (Eccl., II, 14), since the true sage is the one whose spirit is in Christ, and whose inner eye is raised to the heights; also the eyes of the wise man are in his head, those of the madman in his heel.

Julian of Norwich: Long Text: Edmund Colledge, O.S,A. and James Walsh, S.J.: 42nd Chapter

And contemplating this with thanksgiving, we ought to pray for the deed which is now being done, that is that he may rule us and guide us to his glory in this life, and bring us to his bliss; and therefore, he has done everything. So he means us to see that he does it and to pray for it. For the one is not enough, for if we pray and do not see that he does it, it makes us depressed and doubting; and that is not to his glory. And if we see that he does it and do not pray, we do not do our duty. And it cannot be so, that is to say, it is not so in his sight. But to see that he does it, and at the same time to pray, in this way is he worshipped and we are helped. It is our Lord's will that we pray for everything which he has ordained to do, either in particular or in general. And the joy and the bliss that this is to him, and the thanks and the honor that we shall have for it, this is beyond the understanding of all creatures in this life, as I see it.

Julian of Norwich: Long Text: Edmund Colledge, O.S,A. and James Walsh, S.J.: 42nd Chapter

For this is our Lord's will, that our prayer and our trust be both equally generous. For if we do not trust as much as we pray, we do not pay full honor to our Lord in our prayer, and also we impede and hurt ourselves; and the reason is, as I believe, because we do not truly know that our Lord is the ground from which our prayer springs, and also because we do not know that it is given to us by grace from his love. For if we knew this, it would make us trust to have all we desire from our Lord's gift.

Julian of Norwich: Long Text: Edmund Colledge, O.S,A. and James Walsh, S.J.: 41st Chapter

Thanksgiving also belongs to prayer. Thanksgiving is a true inward acknowledgment, we applying ourselves with great reverence and loving fear and with all our powers to the work that our Lord moved us to, rejoicing and giving thanks inwardly. And sometimes the soul is so full of this that it breaks out in words and says: Good Lord, great thanks, blessed may you be. And sometimes the heart is dry and feels nothing, or else, by the temptation of our enemy, reason and grace drive the soul to implore our Lord with words, recounting his blessed Passion and his great goodness. And so the power of our Lord's word enters the soul and enlivens the heart and it begins by his grace faithful exercise, and makes the soul to pray most blessedly, and truly to rejoice in our Lord. This is a most loving thanksgiving in his sight.

Julian of Norwich: Long Text: Edmund Colledge, O.S,A. and James Walsh, S.J.

After this our Lord revealed about prayer, in which revelation I saw two conditions in our Lord's intention. One is rightful prayer; the other is confident trust. But still our trust is often not complete, because we are not sure that God hears us, as we think, because of our unworthiness and because we are feeling nothing at all; for often we are as barren and dry after our prayers as we were before. And thus when we feel so, it is our folly which is the cause of our weakness, for I have experienced this in myself. And our Lord brought all this suddenly to my mind, and revealed these words and said: I am the ground of your beseeching. First, it is my will that you should have it, and then I make you to wish it, and then I make you to beseech it. If you beseech it, how could it be that you would not have what you beseech? And so in the first reason and in the three that follow, our Lord reveals a great strengthening, as can be seen in the same words.

S. Marthae

July 29: Saint Martha: Liturgy of the Hours

Omnipotens sempiterne Deus, cuius Filius in domo beatae Marthae dignatus est hospitari, da, quaesumus, ut, eiusdem intercessione, Christo in fratribus nostris fideliter ministrantes, in aede caelesti a te recipi mereamur.

Almighty everlasting God, whose Son was pleased to be welcomed in blessed Martha’s house as a guest, grant, we pray, that through her intercession, serving Christ faithfully in our brothers, we may merit to be received by you into the halls of heaven.

July 29:  Saints Martha, Maria & Lazarus,  Calendar of the Benedictine Confederation

Deus, cuius Filius de sepülcro ad vitam Lâzarum revocavit, et in domo Marthae dignâtus est hospitâri, da nobis, quaésumus ut, ipsi in frâtribus nostris fidéliter ministrântes, * cum Maria méditatione pasci mereamur. Qui tecum . . .

O God, whose Son called Lazarus from the tomb to life, and to be welcomed into the house of Martha, grant us, we beseech you, that we ministering to him in our brothers, may merit to be fed by the meditation of Mary. 

Ad Officium lectionis & ad Vesperas: novus

Te gratulántes pángimus,

Martha, beáta múlier,

quæ meruísti sæpius

Christum domi recípere.

Tantum libénter hóspitem

curis ornábas sédulis,

in plúrima sollícita

amóris dulci stímulo.

Pascis dum læta Dóminum,

soror ac frater ávide

possunt ab illo grátiæ

vitæque cibum súmere.

Captúro mortis trámitem

dante soróre arómata,

extrémi tu servítii

vigil donásti múnera.

Magístri felix hóspita,

corda fac nostra férveant,

ut illi gratæ iúgiter

sint sedes amicítiæ.

Sit Trinitáti glória,

quæ nos in domum cælicam

admítti tandem tríbuat

tecúmque laudes cánere. Amen.

We sing your praises, O Martha, blessed woman, who were worthy often to receive Christ into your home. You so joyfully covered your guest with sollicit0us care, anxious in many things under the sweet sting of your love.  While you happily feed the Lord, your sister and brother enthusiastically were able to take from him the food of grace and life. When the Lord was captured on the road to his death, your sister provided him sweet smelling perfume and you gave the gift of final service by keeping watch over him. O happy hostess of the Master, make our hearts to burn to be grateful seats of friendship with him. . To the Trinity be glory, who grants at last for us to admitted into the heavenly home with you to sing praises. Amen.

Ad Laudes matutinas: novus

Quas tibi laudes ferimúsque vota,

nos tuis possint méritis iuváre,

Martha, quam mire sibi corde iungit

  Christus amíco.

Te frequens visit Dóminus tuáque

in domo degit plácida quiéte

ac tuis verbis studiísque lætans

  teque minístra.

Tu prior fratrem quéreris perísse,

cumque germána lacrimáta multum,

áspicis vitæ súbita Magístri

  voce redíre.

Quæ fide prompta stábilem fatéris

spem resurgéndi, Dómino probánte,

ímpetra nobis cúpide in perénne

  pérgere regnum.

Laus Deo Patri, Genitóque virtus,

Flámini Sancto párilis potéstas,

glóriam quorum pétimus per ævum

  cérnere tecum. Amen.

May the praise and prayers which we offer to you, by your merits help us, O Martha, whom Christ marvelously united to his heart in friendship. The Lord often visited you and in your home enjoyed peaceful quiet, happy in your words and zeal and service. At first you lament the death of your brother and with your sister shed many tears, then you see him restored to life at the command of the Master. Moved by faith you announce firm hope in the resurrection, when the Lord asks you, pray that we may eagerly come to the eternal kingdom. Praise to God the Father, strength to the Begotten, equal power to the Holy Spirit, whose glory we with you seek to see through ages.

17th Sunday Gospel: The treasure hidden in the field: Catena Aurea

Greg., Hom. in Ev., xi, 1: The treasure hidden in the field is the desire of heaven; the field in which the treasure is hidden is the discipline of heavenly learning; this, when a man finds, he hides, in order that he may preserve it; for zeal and affections heavenward it is not enough that we protect from evil spirits, if we do not protect from, human praises. For in this present life we are in the way which leads to our country, and evil spirits as robbers beset us in our journey.

Those therefore who carry their treasure openly, they seek to plunder in the way. When I say this, I do not mean that our neighbors should not see our works, but that in what we do, we should not seek praise from without. The kingdom of heaven is therefore compared to things of earth, that the mind may rise from things familiar to things unknown, and may learn to love the unknown by that which it knows is loved when known.

It follows, “And for joy thereof he goes and sells all that he hath, and buys that field.” He it is that sells all he has and buys the field, who, renouncing fleshly delights, tramples upon all his worldly desires in his anxiety for the heavenly discipline.

Hom. in Ev., xi, 2: Or by [p. 514] the pearl of price is to be understood as the sweetness of the heavenly kingdom, which, he that hath found it, sells all and buys. For he that, as far as is permitted, has had perfect knowledge of the sweetness of the heavenly life, readily leaves all things that he has loved on earth; all that once pleased him among earthly possessions now appears to have lost its beauty, for the splendor of that precious pearl is alone seen in his mind.

Saint Sharbel Makhluf, Hermit: ad singulárem pugnam erémi

Saint Sharbel Makhluf, Hermit: ad singulárem pugnam erémi

Deus, qui sanctum Sarbélium, presbýterum, ad singulárem pugnam erémi vocásti et omni génere pietátis imbuísti, concéde nobis, quǽsumus, ut, imitatóres domínicæ passiónis effécti, regno eius mereámur esse consórtes.

 O God, who called the priest Saint Sharbel Makhluf to the solitary combat of the desert and imbued him with all manner of devotion, grant us, we pray, that, being made imitators of the Lord's Passion, we may merit to be co-heirs of his Kingdom.

There was a brother who lived in the desert of the Thebaid and the thought crossed his mind, “Why do you live here in this useless way? Get up and go to the monastery and there you will make progress.” So he went and found Abba Paphnutius and told him about this thought. The old man said to him, “Go and stay in your cell; make only one prayer in the morning and one in the evening and one at night. When you are hungry, eat, when you are thirsty, drink; when you are tired, sleep. But stay in the cell and take no notice of this thought.” The brother went and found Abba John and told him what Abba Paphnutius had sad and Abba John said, “Don’t pray at all, just stay in the cell.” So the brother went and found Abba Arsenius and told him all about it and the old man said to him “Do as the others have told you. I have nothing to say but that,” and he went away satisfied.

The Seventh Book of Revelations: The Classics of Western Spirituality: Birgitta of Sweden: translator: Albert Ryle Kezel

In Rome Lady Birgitta had this revelation which speaks about the glorious sword of sorrow that pierced the soul of the Blessed Virgin Mary and which the just man Simeon foretold to her in the temple. Chapter 2.

While Lady Birgitta, the bride of Christ, was in Rome, in the church called Saint Mary Major, on the feast of the Purification of the Blessed Virgin Mary  she was caught up into a spiritual vision, and saw that in heaven, as it were, all things were being prepared for a great feast. 2. And then she saw, as it were, a temple of wondrous beauty; and there too was that venerable and just old man, Simeon, ready to receive the Child Jesus in his arms with supreme longing and gladness. 3. She also saw the Blessed Virgin most honorably enter, carrying her young Son to offer him in the temple according to the law of the Lord. And then she saw a countless multitude of angels and of the various ranks of the saintly men of God and of his saintly virgins and ladies, all going before the Blessed Virgin-Mother of God and surrounding her with all joy and devotion. 4. Before her an angel carried a long, very broad, and bloody sword which signified those very great sorrows which Mary suffered at the death of her most loving Son and which were prefigured by that sword which the just man Simeon would pierce her soul. 5. And while all the heavenly court exulted, this was said to the bride: "See with what great honor and glory the Queen of Heaven is, on this feast, recompensed for the sword of sorrows which she endured at the passion of her beloved Son." And then this vision disappeared.

LATIN

Chapter 2 In Roma habuit domina Birgitta istam reuelacionem, que loquitur de illo glorioso gladio doloris, qui animam beate virginis Marie pertransiuit, quem sibi iustus Symeon prenunciauit in templo.

In purificacione beate Marie virginis, dum esset domina Birgitta Christi sponsa in Roma in ecclesia, que dicitur Sancte Marie Maioris, rapta fuit dicta domina in spiritualem visionem, videns in celo quasi omnia ad magnum festum preparari. 2 Et tunc vidit quasi vnum templum mirabilis pulchritudinis et ibi erat ille venerabilis senex iustus Symeon paratus ad recipiendum puerum Ihesum in vlnis suis cum summo desiderio et gaudio. 3 Videbat quoque beatam virginem honestissime incedentem et portantem puerum filium, vt offerret eum in templo secundum legem Domini; deinde innumerabilem multitudinem angelorum et diuersorum ordinum sanctorum Dei et sanctarum virginum et dominarum beatam virginem matrem Dei precedencium et eam cum omni leticia et deuocione circumdancium. 4 Ante quam portabatur a quodam angelo vnus gladius longus et valde latus et sanguinolentus, qui significabat illos maximos dolores, quos Maria passa est in morte amantissimi filii sui, qui figurabantur in gladio, quem iustus Symeon prophetabat ipsius animam pertransiturum esse. 5 Vnde tota exultante celesti curia dictum fuit sponse: "Ecce quantus honor et gloria rependitur in hoc festo regine celi pro gladio dolorum, quos sustinuit in sui dilecti filii passione." Et tunc hec visio disparuit.

St. Bridget of Sweden, Co-Patron of Europe

Spes Aedificiandi

POPE JOHN PAUL II

APOSTOLIC LETTER

ISSUED MOTU PROPRIO

PROCLAIMING

SAINT BRIDGET OF SWEDEN

SAINT CATHERINE OF SIENA AND

SAINT TERESA BENEDICTA OF THE CROSS

CO-PATRONESSES OF EUROPE

Bridget, was born of an aristocratic family in 1303 at Finsta, in the Swedish region of Uppland. She is known above all as a mystic and the foundress of the Order of the Most Holy Savior. Yet it must not be forgotten that the first part of her life was that of a lay woman happily married to a devout Christian man to whom she bore eight children. In naming her a Co-Patroness of Europe, I would hope that not only those who have received a vocation to the consecrated life but also those called to the ordinary occupations of the life of the laity in the world, and especially to the high and demanding vocation of forming a Christian family, will feel that she is close to them. Without abandoning the comfortable condition of her social status, she and her husband Ulf enjoyed a married life in which conjugal love was joined to intense prayer, the study of Sacred Scripture, mortification and charitable works. Together they founded a small hospital, where they often attended the sick. Bridget was in the habit of serving the poor personally. At the same time, she was appreciated for her gifts as a teacher, which she was able to use when she was required to serve at Court in Stockholm. This experience was the basis of the counsel which she would later give from time to time to princes and rulers concerning the proper fulfilment of their duties. But obviously the first to benefit from these counsels were her children, and it is not by chance that one of her daughters, Catherine, is venerated as a Saint.

But this period of family life was only a first step. The pilgrimage which she made with her husband Ulf to Santiago de Compostela in 1341 symbolically brought this time to a close and prepared her for the new life which began a few years later at the death of her husband. It was then that Bridget recognized the voice of Christ entrusting her with a new mission and guiding her step by step by a series of extraordinary mystical graces.

Leaving Sweden in 1349, Bridget settled in Rome, the See of the Successor of Peter. Her move to Italy was a decisive step in expanding her mind and heart not simply geographically and culturally, but above all spiritually. In her desire to venerate the relics of saints, she went on pilgrimage to many places in Italy. She visited Milan, Pavia, Assisi, Ortona, Bari, Benevento, Pozzuoli, Naples, Salerno, Amalfi and the Shrine of Saint Michael the Archangel on Mount Gargano. Her last pilgrimage, made between 1371 and 1372, took her across the Mediterranean to the Holy Land, enabling her to embrace spiritually not only the many holy places of Catholic Europe but also the wellsprings of Christianity in the places sanctified by the life and death of the Redeemer.

Even more than these devout pilgrimages, it was a profound sense of the mystery of Christ and the Church which led Bridget to take part in building up the ecclesial community at a quite critical period in the Church's history. Her profound union with Christ was accompanied by special gifts of revelation, which made her a point of reference for many people in the Church of her time. Bridget was recognized as having the power of prophecy, and at times her voice did seem to echo that of the great prophets of old. She spoke unabashedly to princes and pontiffs, declaring God's plan with regard to the events of history. She was not afraid to deliver stern admonitions about the moral reform of the Christian people and the clergy themselves (cf. Revelations, IV, 49; cf. also IV, 5). Understandably, some aspects of her remarkable mystical output raised questions at the time; the Church's discernment constantly referred these back to public revelation alone, which has its fullness in Christ and its normative expression in Sacred Scripture. Even the experiences of the great Saints are not free of those limitations which always accompany the human reception of God's voice.

Yet there is no doubt that the Church, which recognized Bridget's holiness without ever pronouncing on her individual revelations, has accepted the overall authenticity of her interior experience. She stands as an important witness to the place reserved in the Church for a charism lived in complete docility to the Spirit of God and in full accord with the demands of ecclesial communion. In a special way too, because the Scandinavian countries from which Bridget came were separated from full communion with the See of Rome during the tragic events of the sixteenth century, the figure of this Swedish Saint remains a precious ecumenical “bridge”, strengthened by the ecumenical commitment of her Order.

Antiphon and Hymn Vespers for Santiago

Antiphon and Hymn Vespers for Santiago

Antiphon: Vespers

O lux et decus Hispaniae, sanctissime Jacobe, qui inter Apostolos primatum tenes, primus eorum martyrio laureatus! O singulare praesidium, qui meruisti videre Redemptorem nostrum adhuc mortalem in Deitate transformatum! Exaudi preces servorum tuorum, et intercede pro nostra salute omniumque populorum.

O light and glory of Spain, most holy James, who among the Apostles holdest the primacy, the first of them crowned with martyrdom! Our special defense, who merited to see our Redeemer transformed in the Godhead while yet a mortal! Hear the prayers of thy servants, and intercede for our salvation, and of all peoples!

Hymn: Vespers: This hymn is used for Vespers for the Feast of Saint James the Apostle, Brother of St. John the Apostle and Evangelist (December 30 in the Mozarabic Use) in the Mozarabic Breviary. It is also listed for Vespers & Lauds on the Feast of St. Phillip the Apostle (May 5 in the Mozarabic Use) in the Appendix to the Mozarabic Breviary. A very rough translation!

O Dei Verbum Patris ore proditum,

Rerum Creator, et verum principium,

Auctor perennis, lux, origo luminis,

Enixus alvo gloriosæ Vírginis,

Christe tu noster revera Emmanuël,

Rex, et sacerdos, cui sacri lapides

En ter quaterni onychinus, achates,

Nitens beryllus, saphirus, carbunculus,

Vel amethystus, sardius, topazius,

Smaragdus, ïaspis, ligurius, chrysolitus

Riteque gemmis Sol, dies, duodenis

Enitens horis, margaritis optimis,

Inluxit mundo iam fugatis tenebris,

Et candelabro tibi superposito,

Micans lucernis bis senis Apostolis.

Petrusque Romam, frater eius Achaiam,

Indiam Thomas, Levi Macedoniam,

Iacobus Iebus, et Ægyptum Zelotes,

Bartholomæus tenens Lycaoniam

Mathias Pontum, et Philippus Gallias.

Magni deinde filii tonitrui,

Adepti fulgent prece Matris inclitæ

Utrique vitæ culminis insignia:

Regens Ioannes dextram solus Asiam,

Eiusque frater potitus HISPANIAM.

Clari Magistro, clateris innoxia

Adsciti dextram, pacis unus fœdera

Tractus: sinistram alter in sententiam,

Utrique regna, bis electa pignora,

Mitridepoli properant ad gloriam.

Advectus, inquam, gloriosus præmio,

Electus isthinc abitur martyrio,

Christi vocatur Zebedæi IACOBUS,

Apostolatus iure implens debita,

Victorque rapit passionis stigmata.

Divino quippe obsitus suffragio

Idem Magorum sontes iras, dæmonum

Coërcens virus, punit æmulantia:

Vivaxque demum in stolis, oraculis

In signo detur pœnitens cor credulum.

Perplexus olim voti compos commodat

Rima petenti ægro adminicula:

Optanti pandit fidei charismata,

Vexilla pacis ad salutis copiam,

Enseque functus se communit gloria.

O vere digne sanctior Apostole

Caput refulgens aureum Hispaniæ!

Tutorque nobis, et patronus vernulus,

Vitando pestem, esto salus cælitus:

Omnino pelle morbum, ulcus, facinus.

Adesto favens gregi pius creditor,

Mitisque pastor gregi, clero, populo;

Ope superna ut fruamur gaudio:

Regno potiti vestiamur gloria

Æterna: per te evadamus tartarum.

Præsta, quæsumus, Unica potentia,

Replensque gloria cunctam solus machinam,

Virtus perennis ingens, adesto gloria

Æterna; cuius laus est et clementia;

Et honor iugis affatim per sæcula. Amen.

Words:  St. Beatus of Liébana, 8th C.

Word of God, coming from the Father's mouth,

creator and true beginning of all things,

eternal author and light, the source of all light,

begotten in the womb of the Holy Virgin,

O Christ, truly God with us

King and Priest, for whom the twelve sacred stones shine:

onyx, agate, beryl, sapphire, carbuncle, amethyst,

sardium, topaz, emerald, jasper,

tourmaline and chrysolite.

Rightly, the sun shines and advances,

once the darkness of the world has been put to flight,

for twelve hours like precious pearls;

in the same way the twelve apostles shine like

lamps that receive their brilliance from you.

Peter illuminates Rome, his brother Achaia,

Thomas to India, Matthew to Macedonia,

Santiago to Jerusalem and Simon to Egypt,

Bartholomew to Lycaonia, Judas to Edessa,

Matthias to Judea and Gaul to Philip.

The great sons of Thunder remain

who, at the begging of their noble mother,

have rightly obtained the supreme honor

of ruling all Asia

and his brother to seize Spain.

Leaning on the innocent chest of the Master,

the one on the right is granted a peaceful death,

while for the one on the left is martyrdom is predicted;

Both chosen and twice give the pledge of the kingdom,

They advance into the glory of heaven.

The one is gloriously known to receive the award;

the other, Santiago the Zebedee,

is chosen to be a martyr with Christ and,

fulfilling the duty of the apostolate, he

triumphs and attains the palm of martyrdom.

With the grace of God, he besieges the wicked magicians,

conquering the power of demons;

and breaking the arrogance of the envious,

he vigorously argues for the fool who,

repented and receives a believing heart.

He satisfies the wishes of the sick man,

who earnestly pleads for his help,

and opens for him the door of faith

and, with the sign of peace, restores his health,

O most holy and praiseworthy apostle,

shining and bright head of Spain,

our defender and national patron,

be our heavenly salvation against the plague

and remove from us all disease, wounds and evil!

Be kind with the flock that has been entrusted to you

and a good shepherd for the king, the clergy and the people,

so that with your help

we may achieve eternal joys, cover ourselves with glory in the conquered kingdom

and do not fall into eternal hell.

Grant us we pray, O Trinity,

that you fill with your power, alone, all the machinery of the world,

to whom corresponds eternal praise and mercy,

perennial power, immense glory

and perpetual honor abundantly throughout the centuries.

Amen

Source: from “Lenten Sermons, Volume I in Opera Omnia, Collected Sermons and Homilies of St. Lawrence of Brindisi.” Translated from the Latin by Vernon Wagner, O.F.M.Cap.,

When you fast do not look gloomy like the hypocrites. They put on long faces, etc.

Today Christ, the divine artist, molds and fashions a spiritual man, a theological man, the inner self, as Paul calls him. Physical man consists of body and soul. Metaphysical man is defined by genus and species. Christian man is composed of nature and grace. In his treatise on man today, Christ speaks not as a physical or metaphysical philosopher, but as a theologian and moral philosopher. A man is born natural and physical. In baptism he becomes supernatural and theological.

Moses spoke of the formation of the natural and physical man when he wrote that man is made up of body and soul, flesh and spirit, just as this world is also composed of heaven and earth, the corporeal and spiritual, visible and invisible substances and natures: The Lord God formed man out of the clay of the ground, and breathed into his nostrils the breath of life, and so man became a living being. God formed his body and breathed into him his soul, and so man consists of body and soul. Without a body man would be an angel. Without a rational soul, he would be a brute animal.

Christ, the creator of this spiritual and mystic world which we call the Church, also requires both corporeal and spiritual virtues for the formation of this spiritual and theological man. The corporeal virtue is fasting. The spiritual virtues are humility: so that you may not appear to be fasting; faith: except to your Father who is hidden; hope: and your Father who sees what is hidden will repay you; love: where your treasure is, there will your heart be; nobility of spirit: Do not store up for yourselves treasures on earth… but store up treasure in heaven; spiritual strength and purity of conscience: wash your face; the spiritual unction of the Holy Spirit: anoint your head….

For this reason, the Lord compared the Church to a vineyard rather than to that paradise where our first parents were placed. In paradise there was no labor or sweat required to bear the day’s burden and the heat. There was also no need, then, to tame the flesh or mortify the body, because the flesh was obedient to the spirit like a humble handmaid to her mistress, like Hagar to Sarah before she conceived Ishmael. But now the flesh is in revolt, like Hagar after she had conceived Ishmael. She no longer wanted to obey her mistress and instead despised her and coveted Sarah’s place as mistress. Sarah, consequently, began to abuse her to maintain her own status.

Man then was like a well ordered city, a well trained army. He was a perfectly tuned musical instrument; he was like the finest clock. But sin threw everything into disarray. In paradise man held the middle ground between the animals and the angels, like the dawn between the night and the day; like the sky with its perfectly ordered movements between earth’s elements and the empyrean. All man’s actions had a happy outcome, whether they were the natural activities of the body or the more angelic and divine activities of the spirit. Man might truly have been called an angel in the flesh. He was like the finest knight, second to none in equestrian skills, mounted on a superbly trained horse obedient to the slightest tug of bridle and bit, like Alexander the Great astride his celebrated steed, Bucephalus.

But sin threw everything into confusion. Man when he prospers forfeits intelligence. He is compared to senseless beasts and becomes like them, transformed into a beast like King Nebuchadnezzar. The natural person does not accept what pertains to the spirit of God. Then human nature was like blessed soil which yielded its fruits for man without any labor on his part. Now the land is cursed because of sin. It sprouts forth thorns and thistles and only with great effort and sweat does it yield the necessities of life. The vine needs careful pruning now, and needs to have a trench dug around it that is filled with fertilizer in due season, or it will not bear fruit.

Today the Lord asks us to be prudent people, as Paul says, who do not continue in ignorance but try to understand what is the will of the Lord, to discern what is the will of God, what is good and pleasing and perfect. He wants to see us endowed with keen and right judgment, with neither a perverted nor inverted sense of values, lest we become like those who call evil good, and good evil, who change darkness into light, and light into darkness, who change bitter into sweet, and sweet into bitter. The Lord seeks a people undefiled by vices, but endowed and adorned with virtues. Lives there such a man who does not want others to think and speak well of him, who is not upset by some evil mark or remark levied against him? Even criminals detained in prison constantly profess their innocence and want others to concur in their opinion. They know that once their innocence is discounted, they have nothing to look forward to except continued incarceration or the galley of a slave ship. God desires us to be truly rich, truly noble, endowed with a lofty spirit and generous heart so that we will spurn the worthless goods of earth and strive only for those of heaven.