Thursday, June 26, 2025

Prayers of Saint Therese of the Child Jesus and the Holy Face A Morning Offering

 


Prayers of Saint Therese of the Child Jesus and the Holy Face

A Morning Offering

Boston-Carmel_023bO my God!  I offer You all my actions this day for the intentions and for the glory of the Sacred Heart of Jesus.  I desire to sanctify every beat of my heart, my every thought, my simplest works, by uniting them to His infinite merits; and I wish to make reparation for my sins by casting them into the furnace of His merciful love. O my God! I ask You for myself and for those whom I hold dear, the grace to fulfill perfectly Your holy will, to accept for love of You the joys and sorrows of this passing life, so that we may one day be united together in heaven for all eternity.  Amen.

 

 

 

Act of Oblation to Merciful Love

O my God!  Most Blessed Trinity, I desire to Love You and make You Loved, to work for the glory of Holy Church by saving souls on earth and liberating those suffering in purgatory.  I desire to accomplish Your will perfectly and to reach the degree of glory You have prepared for me in Your Kingdom.  I desire, in a word, to be a saint, but I feel my helplessness and I beg You, O my God!  To be Yourself my Sanctity! Since You loved me so much as to give me Your only Son as my Savior and my Spouse, the infinite treasures of His merits are mine.  I offer them to You with gladness, begging You to look on me only in the Face of Jesus and in His Heart burning with Love.

 

I offer You, too, all the merits of the saints (in heaven and on earth), their acts of Love, and those of the holy angels.  Finally, I offer to You, O Blessed Trinity! the Love and merits of the Blessed Virgin, my dear Mother.  It is to her that I abandon my offering, begging her to present it to You.  Her Divine Son, my Beloved Spouse, told us in the days of His mortal life: “Whatsoever you ask the Father in My name He will give it to you!”  I am certain, then, that You will grant my desires; I know, O my God!  that the more You want to give, the more You make us desire.  I feel in my heart immense desires and it is with confidence I ask You to come and take possession of my soul.  Ah!  I cannot receive Holy Communion as often as I desire, but, Lord, are You not all-powerful?  Remain in me as in a tabernacle and never separate Yourself from Your little victim.

 

I want to console You for the ingratitude of the wicked, and I beg of You to take away my freedom to displease You.  If through weakness I sometimes fall, may Your Divine Glance cleanse my soul immediately, consuming all my imperfections like the fire that transforms everything into itself. I thank You, O my God!  For all the graces You have granted me, especially the grace of making me pass through the crucible of suffering.  It is with joy I shall contemplate You on the last day carrying the scepter of Your Cross.  Since You deigned to give me a share in this very precious Cross, I hope in heaven to resemble You and to see shining in my glorified body the sacred stigmata of Your Passion.

 

After earth’s Exile, I hope to go and enjoy You in the Fatherland, but I do not want to lay up merits for heaven.  I want to work for Your Love alone with the one purpose of pleasing You, consoling Your Sacred Heart, and saving souls who will love You eternally.  In the evening of this life, I shall appear before You with empty hands, for I do not ask You, Lord, to count my works.  All our justice is stained in Your eyes.  I wish, then, to be clothed in Your own Justice and to receive from Your Love the eternal possession of Yourself.  I want no other Throne, no other Crown but You, my Beloved!  Time is nothing in Your eyes, and a single day is like a thousand years.  You can, then, in one instant prepare me to appear before You.In order to live in one single act of perfect Love, I OFFER MYSELF AS A VICTIM OF HOLOCAUST TO YOUR MERCIFUL LOVE, asking You to consume me incessantly, allowing the waves of infinite tenderness shut up within You to overflow into my soul, and that thus I may become a martyr of Your Love, O my God!

 

May this martyrdom, after having prepared me to appear before You, finally cause me to die and may my soul take its flight without any delay into the eternal embrace of Your Merciful Love.I want, O my Beloved, at each beat of my heart to renew this offering to You and infinite number of times, until the shadows having disappeared I may be able to tell You of my Love in an Eternal Face to Face!  AMEN.

 

Prayer for Acquiring Humility

O Jesus!  When You were a Pilgrim on earth, You said: “Learn of Me for I am gentle and humble of heart and you will find rest for your souls.”  O Mighty Monarch of Heaven, yes, my souls finds rest in seeing You, clothed in the form and nature of a slave, humbling Yourself to wash the feet of Your apostles.  I recall Your words that teach me how to practice humility: “I have given you an example so that you may do what I have done.  The disciple is not greater than the Master… If you understand this, happy are you if you put them into practice.”  Lord, I do understand these words that came from Your gentle and humble heart and I want to practice them with the help of Your grace. …I beg You, my Divine Jesus, to send me a humiliation whenever I try to set myself above others. I know, O my God, that You humble the proud soul but to the one who humbles one’s self You give an eternity of glory.  So I want to put myself in the last rank and to share Your humiliations so as “to have a share with You” in the kingdom of Heaven.But, You know my weakness, Lord.  Every morning I make a resolution to practice humility and in the evening I recognize that I have committed again many faults of pride.  At this I am tempted to become discouraged but I know that discouragement is also pride.  Therefore, O my God, I want to base my hope in You alone.  Since You can do everything, deign to bring to birth in my soul the virtue I desire.  To obtain this grace of Your infinite mercy I will very often repeat: “O Jesus, gentle and humble of heart, make my heart like Yours!”

 

Other Short Prayers

O Jesus, I know well that You do not look so much at the greatness of my actions, as to the love with which I do them.  It is true I am not always faithful, but I shall not lose courage.  I desire to make use of every opportunity to please You.

 

O my God! I ask You for myself and for those whom I hold dear the grace to fulfill perfectly Your holy will, to accept for love of You the joys and sorrows of this passing life, so that we may one day be united together in heaven for all eternity.

 

O my God, You see how easily I lose heart at the thought of my imperfections.  Nevertheless, I shall continue to strive after virtue.  Gladly will I forego all consolation in order to offer to You the “fruit” of all my efforts.  I wish to make profit out of the smallest actions and do them all for love.

 

Eternal Father, since You have given me for my inheritance the Adorable Face of Your Divine Son, I offer it to You and I ask You, in exchange for this infinitely precious Coin, to forget the ingratitude of souls who are consecrated to You and to pardon poor sinners.

 

O Jesus, my whole strength lies in prayer and sacrifice; these are my invincible weapons, and experience has taught me that the heart is won by them rather than by words.

 

Yes, O my God,  I am happy to feel little and weak in Your Presence, and my heart remains in peace…I am so glad to feel so impefect and to need Your mercy so much! When we calmly accept the humiliation of being imperfect, Your grace , O Lord , returns at once.

 

O Jesus, You offer me a cup so bitter that my feeble nature cannot bear it.  But I do not want to draw back my lips from the cup Your hand has prepared. …You teach me the secret of suffering in peace.  The word peace does not mean joy, at least felt joy; to suffer in peace, it is enough to will whatever You will.  To be Your spouse, Jesus, one must be like You, and You are all bloody, crowned with thorns!

 

How consoling it is to remember that You, the God of might, knew our weaknesses, that You shuddered at the sight of the bitter cup, the cup the earlier You had so ardently desired to drink.

 

O Lord, to me You have granted Your infinite mercy; and through it I contemplate and adore Your other divine perfections!  All of these perfections appear to be resplendent with love, even Your justice–and perhaps this even more so than the others–seems to me clothed in love.  What a sweet joy to think of You, O God, are just, that is, that You take into account our weakness, that You are perfectly aware of our fragile nature.  What should I fear then?  Must not You, the infinitely just God who deigned to pardon the faults of the prodigal son with so much kindness, be just also to me who am with You always?

 

I know one must be most pure to appear before You, God of all holiness, but I know too that You are infinitely just; and it is this justice, which frightens many souls, that is the basis of my joy and trust.  To be just means not only to exercise severity in punishing the guilty, but also to recognize right intentions and to reward virtue. I hope as much from Your justice, O God, as from Your mercy, because You are compassionate and merciful, long-suffering and plenteous in mercy.  For You know our weakness and You remember we are but dust.

 

“Draw me, Lord, we shall run.”  …O Jesus, I ask You to draw me into the flames of Your love, to unite me so closely to You that You live and act in me.  I feel that the more the fire of love burns within my heart, the more I shall say: “Draw me,” the more the souls who will approach me…will run swiftly in the odor of Your ointments.

 

O Jesus, what it costs to give You what You ask!..Far from complaining to You of the crosses You send me, I cannot fathom the infinite love which has moved Yo to treat me so. O Lord, do not let me waste the trial You send me, it is a gold mine I must exploit. I, a little grain of sand, want to set myself to the task, without joy, without courage, without strength, and all these conditions will make the enterprise easier; I want to work for love. …and even if by an impossibility, You should not be aware of my affliction, I should still be happy to bear it, in the hope that by my tears I might prevent or atone for one sin against the faith.

 

O Lord,…When I find no occasions,  at least I want to keep telling You That I love You; it is not difficult and it keeps the fire of love going; even if that fire were to seem wholly out, I should throw little bits of straw on the ashes, little acts of virtue and of charity; and I am sure that, with Your help the fire would be enkindled again.

 

On The Wonderful Effects of Divine Love—A Meditation

This chapter within Book Three from The Imitation of Christ, was a favorite of St. Therese.  She had memorized most, if not all, of this classic work of Thomas a Kempis.

 

The Disciple. O Heavenly Father, Father of my Lord Jesus Christ, blessed be your name forever…You are my glory and the joy of my heart; for you are my hope, and my refuge in time of trouble.

 

As yet my love is weak, and my virtue imperfect, and I have great need of Your strength and comfort. Therefore visit me often, I pray, and instruct me in Your holy laws. Set me free from evil and heal my heart; that healed and cleansed in spirit, I may be able to love, strong to endure, and steadfast to persevere.

 

Love is a mighty power, a great and complete good; Love alone lightens every burden, and makes the rough places smooth. It bears every hardship as though it were nothing, and renders all bitterness sweet and acceptable. The love of Jesus is noble, and inspires great deeds, It moves us always to desire perfection. Love aspires to high things…Nothing is sweeter than love, nothing stronger, nothing higher, nothing wider, nothing more pleasant, nothing fuller or better in heaven or on earth; for love is born of God and can only rest in God, above all created things.

 

Love flies, runs, and leaps for joy; it is free and unrestrained. Loves gives all for all, resting in One who is highest above all things, from whom every good flows and proceeds. Love does not regard the gifts but turns to the Giver of all good gifts. Love know no limits, but ardently transcends all bounds. Love feels no burden, takes no account of toil, attempts things beyond its strength. Love sees nothing as impossible, for its feels able to achieve all things. Love therefore does great things; it is strange and effective; while those who lack love faint and fail.

 

Love is watchful, and while resting, never sleeps, weary, it is never exhausted; imprisoned, it is never in bonds; alarmed, it is never afraid. Like a living flame and a burning torch, it surges upward and surely surmounts every obstacle.

 

Whoever loves God knows well the sound of His voice. A loud cry in the ears of God is that burning love of the soul which exclaims, “My God and my love. You are all mine and I am all Yours.”

 

A Prayer

 

Deepen Your love in me, O Lord, that I may learn in my inmost heart how sweet it is to love, to be dissolved, and to plunge myself into Your love. Let Your love possess and raise me above myself, with a fervor and wonder beyond imagination. Let me sing the song of love. Let me follow you into the heights. Let my soul spend itself in Your praise, rejoicing for love. Let me love you more than myself, and myself only for Your sake. Let me love others, as Your law commands.

 

 

 

 

Wednesday, June 25, 2025

Saint Bonaventure: Mary as Queen; Queenship of Mary: Royal Dignity of the Blessed Virgin Mary

 

Saint Bonaventure: Mary as Queen; Queenship of Mary: Royal Dignity of the Blessed Virgin Mary

 

The Blessed Virgin Mary is the Mother of the great King by reason of a noble kind of conception according to the message given her by the Angel. "Behold," he said, "thou shalt conceive and shall bring forth a Son"; and again, "The Lord God will give Him the throne of David His father, and He shall be king over the house of Jacob forever; and of His kingdom there shall be no end." This is as if to say in so many words, "Thou shalt conceive and bear a Son who is King, eternally reigning on the royal throne, and because of this thou wilt reign as the Mother of the King, and as Queen thou wilt be seated on the royal throne." For if it becomes a son to give honor to his mother, it is also fitting that he share his royal throne with her; and so the Virgin Mary, because she conceived Him on whose thigh was written, "King of kings and Lord of lords," was Queen not only of earth but also of heaven as soon as she conceived the Son of God. This is indicated in the Apocalypse where it says, "A great sign appeared in heaven: a woman clothed with the sun, and the moon was under her feet, and upon her head a crown of twelve stars."

 

Mary the Queen outshines all others in glory, as the Prophet clearly shows in the Psalm which particularly concerns Christ and the Virgin Mary. It first says of Christ, "Thy throne, O God, stands forever and ever," and shortly thereafter of the Virgin, "The queen takes her place at Thy right hand," that is, in the position of highest blessedness, for it refers to glory of soul. The Psalm continues, "In garments of gold," by which is meant the clothing of glorious immortality which was proper to the Virgin in her Assumption. For it could not be that the garment that clothed Christ, the garment completely sanctified on earth by the incarnate Word, should be the food of worms. As it was fitting for Christ to grant the fullness of grace to His Mother at her Conception, so it was fitting that He grant her the fullness of glory at her Assumption. And so, we are to hold that the Virgin, glorious in soul and body, is enthroned next to her Son.

 

 Mary the Queen is also the distributor of grace. This is indicated in the book of Esther in the passage, "The little spring which grew into a river and was turned into a light and into the sun." The Virgin Mary, under the type of Esther, is compared to the out- pouring of a spring and of light, because of the diffusion of graces for two uses, that is, for action and for contemplation. For the grace of God, which is a healing for the human race, descends to us through her as if through an aqueduct, since the dispensing of grace is attributed to the Virgin not as to its beginning, but because of her position through merit. By position the Virgin Mary is a most excellent Queen towards her people: she obtains forgiveness, overcomes strife, distributes grace; and thereby she leads them to glory.

Homily by S. Augustine, Bishop: Sermon 115 on the Words of the Lord. Ch. II

 


Homily by S. Augustine, Bishop: Sermon 115 on the Words of the Lord. Ch. II

 

THE Pharisee might at least have said, I am not as many men are. What does he mean by other men, except everyone save himself? I, says he, am righteous, the others are sinners. I am not as other men are, extortioners, unjust, adulterers. And lo, he makes the occasion of the publican standing there into a subject for even greater pride, adding, Or even this publican, I, says he, am singular. He is like the rest. I am not, says he, such a man as he is, by reason of my righteous deeds, by means of which I am not unrighteous.

 

I FAST twice in the week, I give tithes of all that I possess. If you look into his words to find what he is asking of God, you will find nothing. He went up to pray, but instead he praised himself; moreover, he was scornful of the one who was praying.

 

NOW the publican stood afar off, and yet he was near to God. His conscience kept him away, but his piety brought him near. Now the publican stood afar off, and yet the Lord was nigh at hand. For though the Lord be high, yet hath he respect unto the lowly: as for the proud, (for such men as the Pharisee,) he beholds them afar off. Though God beholds them, he does not pardon them.

 

HEAR yet more of publican’s lowliness. more of the It was a comparatively small thing that he stood afar off, and would not lift up his eyes to heaven: that he might be seen, not that he might see; he did not dare to look up: his conscience weighed him down, hope lifted him up. But hear this further thing. He smote upon his breast. He punished himself.  Therefore, the Lord forgave him as he confessed. He smote upon his breast, saying, God, be merciful to me a sinner. Lo, he is the one who prays. Is it surprising that the Lord pardons him, when he acknowledges his fault?

Tuesday, June 24, 2025

Inviolata, integra, et casta es Maria

 


Inviolata, integra, et casta es Maria

 

Author unknown, not later than the 15th Century, sung by the Dominicans before the Vesper hymn on the Purification; also used by the Dominicans at Compline (Byrne).

 

 

Inviolata, integra, et casta es Maria,

quae es effecta fulgida caeli porta.

O Mater alma Christi carissima,

suscipe pia laudum praeconia.

Te nunc flagitant devota corda et ora,

nostra ut pura pectora sint et corpora.

Tu per precata dulcisona,

nobis concedas veniam per saecula.

O benigna! O Regina! O Maria,

quae sola inviolata permansisti.

 

Inviolate, whole, and chaste art Thou, Mary,

who art become the gleaming gate of heaven.

O dearest nurturing Mother of Christ,

accept our pious prayers of praise.

 

That our hearts and bodies might be pure

our devout hearts and mouths now entreat.

By Your sweet-sounding prayers,

grant us forgiveness forever.

 

O blessed, O Queen, O Mary,

You alone have remained inviolate.

Monday, June 23, 2025

St. Scholastica: Monastic Breviary: 1962 (translations: DOM PROSPER GUÉRANGER)

 

SaintScholastica

Scholastica’s combat was the life-long struggle, whose only truce is the soldier’s dying breath.

St. Scholastica: Monastic Breviary: 1962 (translations: DOM PROSPER GUÉRANGER)

 

Matins/Office of Readings & Vespers

 

Te beata sponsa Christi,

Te columba virginum,

Siderum tollunt coloni

Laudibus, Scholastica:

Nostra te laetis salutant

Vocibus praecordia.

 

Sceptra mundi cum coronis

Docta quondam spernere,

Dogma fratris insecuta

Atque sanctae regulm,

Ex odore gratiarum,

Astra nosti quaerere.

 

O potens virtus amoris!

O decus victoriae!

Dum fluentis lacrymarum

Cogis imbres currere,

Ore Nursini parentis

Verba coeli suscipis.

 

Luce fulges expetita

 In polorum vertice.

Clara flammis charitatis

Cum nitore gratiae :

Juncta Sponso conquiescis

In decore gloriae.

 

 Nunc benigna pelle nubes

Cordibus fidelium,

Ut serena fronte splendens

Sol perennis luminis,

Sempiternae claritatis

Impleat nos gaudiis.

 

Gloriam Patri canamus

Unicoque Filio;

Par tributum proferamus

Inclyto Paraclito,

Nutibus cujus creantur,

Et reguntur saecula. Amen.

 

 

O Scholastica, blessed bride of Christ! O dove of the cloister! the citizens of heaven proclaim thy merits, and we, too, sing thy praises with joyful, hymns and loving hearts.

 

Thou didst scorn the honors and glory of the world; thou didst follow the teaching of thy brother and his holy rule; and, rich in the fragrance of every grace, thou carest for heaven alone.

 

Oh! what power was in thy love, and how glorious thy victory, when thy’ tears drew rain from the skies, and forced the patriarch of Nursia to tell thee what he knew of the land above!

 

And now thou shinest in heaven’s longed – for light; thou art as a seraph in thy burning love, beautiful in thy bright grace; and united with thy divine. Spouse, thou art reposing in the splendour of glory.

 

Have pity on us the faithful of Christ, and drive from us the miseries which cloud our hearts; that thus the Sun of light eternal may sweetly shine upon us, and fill us with the joys of his everlasting beams.

 

Let us sing a hymn of glory to the Father, and to his only Son; let us give an equal homage of our praise to the blessed Paraclete: yea, to God, the Creator and Ruler of all, be glory without end. Amen.

 

 

Lauds

 

Jam noctis umbrae concidunt,

Dies cupita nascitur,

Qua virgini Scholasticae

Sponsus perennis jungitur.

 

Brumae recedit taedium,

Fugantur imbres nubibus,

Vernantque campi siderum

Aeternitatis floribus.

 

Amoris auctor evocat,

Dilecta pennas induit;

Ardens ad oris oscula

Columba velox evolat.

 

Quam pulchra gressum promoves,

O chara proles Principis!

Nursinus Abbas aspicit,

Grates rependit Numini.

 

Amplexa Sponsi dextera,

Metit coronas debitas,

Immersa rivis gloriae,

Deique pota gaudiis.

 

Te, Christe, flos convallium,

Patremque cum Paraclito,

Cunctos per orbis cardines

Adoret omne saeculum. Amen.

 

 

The shades of night are passing away: the longed-for day is come, when the virgin Scholastica is united to her God, her Spouse.

 

Winter’s tedious gloom is over; the rainy clouds are gone; and the Spring of the starry land yields its eternal flowers.

 

The God of love bids his beloved come; and she, taking the wings of a dove, flies swiftly to the embrace so ardently desired.

 

How beautiful is thy soaring, dear daughter of the King! Thy brother, the abbot, sees thee, and fervently thanks his God.

 

Scholastica receives the embrace of her Spouse, and the crown her works have won ; inebriated with the torrent of glory, she drinks of the joys of her Lord.

 

May the world-wide creation of every age adore thee, O Jesus, sweet Flower of the vale, together with the Father and the Holy Ghost. Amen.

Sunday, June 22, 2025

St Cyril of Alexandria’s Homiletic Commentary on Luke 20:27-38

St Cyril of Alexandria

 


IGNORANCE is constantly, so to speak, accompanied by rashness, and leads men on to attach great importance to their wretched fancies; and thus, those who are the victims of this malady entertain a great idea of themselves, and imagine themselves possessed of such knowledge as no man can gainsay. For they forget, as it seems, Solomon, who says, “Be not wise in your own eyes,” that is, according to your own single judgment: and again, that “wisdom not put to the proof goes astray.” For we do not necessarily possess true opinions upon every individual doctrine that we hold, but often perhaps abandoning the right path, we err, and fall into that which is not fitting. But I think it right, that exercising an impartial and unprejudiced judgment, and not rendered rash by passion, we should love the truth, and eagerly pursue it.

 

But the foolish Sadducees had no great regard for such considerations. They were a sect of the Jews, and what was the nature of the opinion which they entertained concerning the resurrection of the dead, Luke has explained to us in the Acts of the Apostles, thus writing, “For the Sadducees say that there is no resurrection, neither angel, nor spirit: but the Pharisees confess all.” They draw near therefore to Christ our common Savior, Who is the Life and Resurrection, and endeavor to disprove the resurrection: and being men contemptuous and unbelieving, they invent a story replete with ignorance, and by a string of frigid suppositions wickedly endeavor violently to shake into nothingness the hope of the whole world. For we affirm, that the hope of the whole world is the resurrection from the dead, of whom Christ was the first-born and first-fruits: and therefore the wise Paul also, making our resurrection to depend upon His, says, “If the dead rise not, neither did Christ rise:” and again adds thereto, as if urging the converse thought to its conclusion, “But if Christ rose from the dead, how say some among you that there is no resurrection from the dead?” And those who said this were the Sadducees, of whom we are now speaking.

 

But let us examine, if you will, this senseless fiction of their framing. They say then that there were seven brethren, who successively became the husbands of one wife, according to the requirements of the law of Moses; and she died without children: at the resurrection therefore whose wife will she be? The enquiry however was but a senseless one, nor did the question at all accord with the inspired Scriptures: and the answer of our Savior amply suffices to prove the folly of their narrative, and make us reject both their fiction, and the idea upon which it was founded.

 

Still I think it right to convict them plainly of foolishly resisting the inspired Scriptures, and to show that they completely mistook the sense of what the sacred writings teach. For come and let us see what the company of the holy prophets has spoken to us upon this point, and what are the declarations which the Lord of hosts has made by their means. He said therefore of those that sleep, “I will deliver them from the hand of the grave; I will redeem them from death: Where is your condemnation, O death? O grave, where is your sting?” Now what is meant by the condemnation of death, and by its sting also, the blessed Paul has taught us, saying, “But the sting of death is sin: and the strength of sin is the law.” For he compares death to a scorpion, the sting of which is sin: for by its poison it slays the soul. And the law, he says, was the strength of sin: for so he himself again elsewhere protests, saying, “I had not known sin but by the law:” “for where there is no law, there is no transgression of the law.” For this reason Christ has removed those who believe in Him from the jurisdiction of the law that condemns: and has also abolished the sting of death, even sin: and sin being taken away, death, as a necessary consequence, departed with it; for it was from it, and because of it, that death came into the world.

 

As God therefore gives the promise, “I will deliver them from the hand of the grave, and from death I will redeem them;” so the blessed prophets also accord with the decrees from on high: for they speak to us, “not of their own heart, nor of the will of man, but from the mouth of God,” as it is written; inasmuch as it is the Holy Spirit which speaking within them declares upon every matter, what is the sentence of God, and His almighty and unalterable will. The prophet Isaiah therefore has said to us, “Your dead men shall arise: and those in the graves shall be raised; and they who are in the earth shall rejoice: for the dew from You is healing to them.” And by the dew I imagine he means the life-giving power of the Holy Spirit, and that influence which abolishes death, as being that of God and of life.

 

 


Sarum Sequence: Visitation BVM


 

Sarum Sequence: Visitation BVM

Celebremus in hac die,
Festum domus Zachariae
Laudibus lætitiæ.

Contemplemur ibi gestum
Et de festo fiat festum
Jam domus Ecclesiae.

Thema jam solemnitatis
Copiosae caritatis

Gratia recolitur;

Quam Elisabeth beata
Senectute fecundata
Suscepisse scribitur.

Orbis totus gratuletur,
Toto corde veneretur
Dulcis visitatio,

Compassivi cordis benignitas,
Excessiva status humilitas
Sacra consolatio.

In introitu Maria:

Prolem, matrem, prophetiae
Spiritus illuminat.

Confortata genitum
Roborata debitum
Felix parens terminat.

 

Ergo festi hanc auctricem

Lauda Dei genitricem,

Sion, ex pnecordiis.

Quidquid dicas de beniga,
minus est a laude digna
Debitis praeconiis.

Visitatrix in montanis
Visitatrix in his planis,
Sis matris Ecclesise.

Medicina Christiana,

Quod non valet vis humana,
Fiat dono gratia:.

Benedicta mulierum,

Sidus maris, lumen verum,
Maestum consolare clerum
Populum irradia.

Benedicto ventris tui
Fructu dona nobis frui,
Sicque simus semper sui
In perenni gloria.
Amen.

Let us celebrate with joyful praise on this day the feast of the house of Zechariah. Lest us ponder the deed there and that from this feast comes another feast, now in the house of the Church. The theme of this solemnity is to recall the grace of abounding love. Which blessed Elizabeth, fertile in old age, received, as it is written. The whole world rejoices and whole heartedly venerates this sweet visitation. The goodness of a compassionate heart, the humility of station, holy consolation, when Mary enters, the Spirit of prophecy enlightens the child and mother, The happy mother, comforted and strengthened, gives birth to the long sought child. Therefore, O Zion, from the heart praise the Mother of God, the authority for this feast. Whatever you may say about this kind Lady, it is too little worthy praise compared to the hymns we owe her. Visitor in the hill country, be also a visitor of Mother Church in these lowlands, Through the gift of grace be medicine for Christians, which human power cannot attain; Blessed among women, Star of the Sea, true light, console the sadden clergy, shine upon the people. Blessed is the fruit of your womb, grant that we enjoy your fruitful gifts, so we may always belong to your Son, in eternal glory. Amen.

Friday, June 20, 2025

ST. ALOYSIUS GONZAGA

 

Early life

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Aloysius de Gonzaga as a boy

Gonzaga was born the eldest of eight children, at his family's castle in Castiglione delle Stiviere, between Brescia and Mantua in northern Italy in what was then part of the Duchy of Mantua, into a cadet branch of the illustrious House of Gonzaga. "Aloysius" is the Latin form of his given name in Italian, "Luigi".[1] Gonzaga was the son of Ferrante Gonzaga, Marquess of Castiglione, and Dona Marta Tana di Santena, daughter of a baron of the Piedmontese Della Rovere family. His mother was a lady-in-waiting to Isabel, the wife of Philip II of Spain.

As the first-born son, he was in line to inherit his father's title and status of Marquis.[1] His father assumed that Gonzaga would become a soldier, as that was the norm for sons of the aristocracy and the family was often involved in the minor wars of the period. As early as age four, Luigi was given a set of miniature guns and accompanied his father on training expeditions so that the boy might learn "the art of arms".[2] At age five, Gonzaga was sent to a military camp to get started on his training. His father was pleased to see his son marching around camp at the head of a platoon of soldiers. His mother and his tutor were less pleased with the vocabulary he picked up there.[3]

He grew up amid the violence and intrigue of Renaissance Italy.[1] In 1576, at age 8, he was sent to Florence along with his younger brother, Rodolfo, to serve at the court of the Grand Duke Francesco I de' Medici and to receive further education.[4] While there, he fell ill with a disease of the kidneys, which troubled him throughout his life. While he was ill, he took the opportunity to read about the saints and to spend much of his time in prayer. In November 1579, the brothers were sent to the Duke of Mantua. Gonzaga was shocked by the violent and frivolous lifestyle he encountered there.

Gonzaga returned to Castiglione where he met Cardinal Charles Borromeo, and from him received First Communion on 22 July 1580.[4] After reading a book about Jesuit missionaries in India, Gonzaga felt strongly that he wanted to become a missionary. He started practicing by teaching catechism classes to young boys in Castiglione in the summers. He also repeatedly visited the houses of the Capuchin friars and the Barnabites located in Casale Monferrato, the capital of the Gonzaga-ruled Duchy of Montferrat where the family spent the winter. He also adopted an ascetic lifestyle.

The family was called to Spain in 1581 to assist Maria of Austria, Holy Roman Empress. They arrived in Madrid in March 1582, where Gonzaga and Rodolfo became pages for the young Infante Diego.[4] Gonzaga started thinking in earnest about joining a religious order. He had considered joining the Capuchins, but he had a Jesuit confessor in Madrid and decided instead to join that order. His mother agreed to his request, but his father was furious and prevented him from doing so.

In July 1584, a year and a half after the Infante's death, the family returned to Italy. Gonzaga still wanted to become a priest, but several members of his family worked hard to persuade him to change his mind. When they realized there was no way to make him give up his plan, they tried to persuade him to become a secular priest and offered to arrange for a bishopric for him. If he were to become a Jesuit he would renounce any right to his inheritance or status in society.[5] His family's attempts to dissuade him failed; Gonzaga was not interested in higher office and still wanted to become a missionary.

Religious life

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Painting of Aloysius Gonzaga in Marmoutier Abbey, Alsace, France

In November 1585, Gonzaga gave up all rights of inheritance, which was confirmed by the emperor. He went to Rome and, because of his noble birth, gained an audience with Pope Sixtus V.[6] Following a brief stay at the Palazzo Aragona Gonzaga, the Roman home of his cousin, Cardinal Scipione Gonzaga, on 25 November 1585 he was accepted into the Society of Jesus in Rome.[7] During this period, he was asked to moderate his asceticism somewhat and to be more social with the other novices.

Gonzaga's health continued to cause problems. He was sent to Milan for studies, but was sent back to Rome after some time because of his health. On 25 November 1587, he took the three religious vows of chastity, poverty and obedience. In February and March 1588, he received minor orders and started studying theology to prepare for ordination. In 1589, he was called to Mantua to mediate between his brother Rodolfo and the Duke of Mantua. He returned to Rome in May 1590. It is said that, later that year, he had a vision in which the Archangel Gabriel told him that he would die within a year.

In 1591, a plague broke out in Rome. The Jesuits opened a hospital for the stricken, and Gonzaga volunteered to work there.[8] After begging alms for the victims, Gonzaga began working with the sick, carrying the dying from the streets into a hospital founded by the Jesuits. There he washed and fed the plague victims, preparing them as best he could to receive the sacraments. But though he threw himself into his tasks, he privately confessed to his spiritual director, Robert Bellarmine, that his constitution was revolted by the sights and smells of the work; he had to work hard to overcome his physical repulsion.

At the time, many of the younger Jesuits had become infected with the disease, and so Gonzaga's superiors forbade him from returning to the hospital. But Gonzaga—long accustomed to refusals from his father—persisted and requested permission to return, which was granted. Eventually he was allowed to care for the sick, but only at another hospital, called Our Lady of Consolation, where those with contagious diseases were not admitted. While there, Gonzaga was infected. He grew ill and was bedridden by 3 March 1591, a few days before his 23rd birthday.

Gonzaga declined for many weeks. It seemed certain that he would die in a short time, and he was given Extreme Unction. He spoke several times with his confessor, the cardinal and later saint, Robert Bellarmine. Gonzaga told several people that he would die on the Octave of the feast of Corpus Christi.[9] On that day, 21 June 1591, as he began to grow weak, Bellarmine gave him the last rites. He died just before midnight.[10]

Veneration

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The head of Saint Aloysius Gonzaga at San Luigi Gonzaga in Castiglione delle Stiviere
Saint Aloysius Gonzaga in Glory by Giovanni Battista Tiepolo, incomplete provenance

Gonzaga was buried in the Church of the Most Holy Annunciation, which later became the Church of Saint Ignatius of Loyola (Sant'Ignazio) in Rome.[11] His name was changed to "Robert" before his death, in honor of his confessor. Many people considered him to be a saint soon after his death, and his remains were moved into the Sant'Ignazio church, where they now rest in an urn of lapis lazuli in the Lancellotti Chapel. His head was later translated to the sanctuary-basilica bearing his name (elevated to Minor Basilica by Pope Paul VI in 1964[12]) in Castiglione delle Stiviere. He was beatified by Pope Paul V on 19 October 1605—only fourteen years after the Saint's death—and then canonized together with another Jesuit novice, Stanislaus Kostka, by Pope Benedict XIII on 31 December 1726.[7] Purity was his notable virtue.[13] The Carmelite mysticMary Magdalene de' Pazzi, claimed to have had a vision of him on 4 April 1600. She described him as radiant in glory because of his "interior works," a hidden martyr for his great love of God.[14]

Saint Aloysius' feast day is celebrated on 21 June, the date of his death.

Patronage

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St. Aloysius Gonzaga on the campus of Mount Aloysius College, Cresson, Pennsylvania

In 1729, Pope Benedict XIII declared Aloysius de Gonzaga to be the patron saint of youth and students, placing all schools under the patronage of the Saint.[6] In 1926, he was named patron of all Christian youth by Pope Pius XI.[7] Owing to the manner of his death, he has been considered a patron saint of plague victims. For his compassion and courage in the face of an incurable disease, St. Aloysius Gonzaga has become the patron both of AIDS patients and their caregivers.[15] Gonzaga is also the patron of Valmontone, a town in Lazio.

Aloysius Gonzaga is also celebrated in a small south Italy town called Alezio, as a patron of the town, celebrated on June 21.

Being the patron saint of youth and students and because of his service to others as a young adult, several schools and colleges are named after Aloysius Gonzaga. Mount Aloysius College in Cresson, Pennsylvania and Gonzaga University in Spokane, Washington, are a few examples.[16]

San Luigi Gonzaga Basilica in Castiglione delle Stiviere

Iconography

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In art, Gonzaga is shown as a young man wearing a black cassock and surplice, or as a page. His attributes are a lily, referring to innocence; a cross, referring to piety and sacrifice; a skull, referring to his early death; and a rosary, referring to his devotion to the Blessed Virgin Mary.[2] St. Joseph's Church in Gelsenkirchen, the location of German soccer club Schalke 04, has a glass window of the saint with a soccer ball.[17] Gonzaga is represented on the ceiling of the Chapel of the Immaculate, at Collegio Rotondi, Italy, in the act of adoring Our Lady with her child Jesus.