"...many women, especially as a result of social and cultural conditioning, do not become fully aware of their dignity. Others are victims of a materialistic and hedonistic outlook which views them as mere objects of pleasure, and does not hesitate to organize the exploitation of women, even of young girls, into a despicable trade. Special concern needs to be shown for these women, particularly by other women who, thanks to their own upbringing and sensitivity, are able to help them discover their own inner worth and resources. Women need to help women, and to find support in the valuable and effective contributions which associations, movements and groups, many of them of a religious character, have proved capable of making in this regard.
Women have the right to insist that their dignity be respected. At the same time, they have the duty to work for the promotion of the dignity of all persons, men as well as women."
John Paul II, Letter to Women 🔗
#women
Women have the right to insist that their dignity be respected. At the same time, they have the duty to work for the promotion of the dignity of all persons, men as well as women."
John Paul II, Letter to Women 🔗
#women
Some Revelations About St. Joseph
“I wish I could persuade everyone to be devoted to this glorious saint,” said St. Teresa of Avila, “for I have great experience of the blessings which he can obtain from God.” She goes on to say that she has never known anyone who was devoted to this humble Saint, who did not advance noticeably in virtue. Ask for his intercession and he will help you! His love and protection for the Mystical Body of Christ is immense!
“Benigne wishes to know the excellences of St. Joseph; let her know, then, that he is seated in Heaven near his Spouse, my blessed Mother, in one of the highest places; that the whole Trinity regards him, treats him, and glorifies him as the foster father of My Sacred Humanity, and that we readily grant all that is asked of us in his name and by his intercession.”
Jesus to S.G. Sr. Jeanne Benigne Gojos
“The whole human race has much undervalued the privileges and prerogatives conceded to my blessed spouse and they know not what his intercession with God is able to do. I assure thee, my dearest, that he is one of the greatly favored personages in the divine presence and has immense power to stay the arms of divine vengeance.”
Our Lady to Ven. Mary of Agreda
“In an ecstasy, a saint has seen the body of St. Joseph preserved intact in a tomb, the site of which is yet unknown. The more the glorious Spouse of the most Blessed Virgin is honored, the sooner will the finding of his body take place, which will be a day of great joy for the Church.”
S.G. Fr. Paul of Moll
“What you request shall be granted.”
Almighty God to St. Joseph*
[*According to Maria Cecilia Baij, O.S.B., these words were addressed to St. Joseph in response to his many requests for the conversion of a hardened sinner, while he was on earth]
“You must see to it that you continually increase your love and devotion to this great Saint. In all your necessities, you must avail yourself of his protection, under all circumstances you must encourage as many people as possible toward this devotion . . . for indeed, whatever my devoted spouse requests in Heaven, the Almighty God will grant on Earth.”
Our Lady to Ven. Mary of Agreda
“… at the name of St. Joseph, the spouse of the Virgin Mother, all the saints made a profound inclination to him, testifying, by the serenity and sweetness of their looks, that they rejoiced with him for his exalted dignity.”
A Vision Granted to St. Gertrude
#stjoseph
“I wish I could persuade everyone to be devoted to this glorious saint,” said St. Teresa of Avila, “for I have great experience of the blessings which he can obtain from God.” She goes on to say that she has never known anyone who was devoted to this humble Saint, who did not advance noticeably in virtue. Ask for his intercession and he will help you! His love and protection for the Mystical Body of Christ is immense!
“Benigne wishes to know the excellences of St. Joseph; let her know, then, that he is seated in Heaven near his Spouse, my blessed Mother, in one of the highest places; that the whole Trinity regards him, treats him, and glorifies him as the foster father of My Sacred Humanity, and that we readily grant all that is asked of us in his name and by his intercession.”
Jesus to S.G. Sr. Jeanne Benigne Gojos
“The whole human race has much undervalued the privileges and prerogatives conceded to my blessed spouse and they know not what his intercession with God is able to do. I assure thee, my dearest, that he is one of the greatly favored personages in the divine presence and has immense power to stay the arms of divine vengeance.”
Our Lady to Ven. Mary of Agreda
“In an ecstasy, a saint has seen the body of St. Joseph preserved intact in a tomb, the site of which is yet unknown. The more the glorious Spouse of the most Blessed Virgin is honored, the sooner will the finding of his body take place, which will be a day of great joy for the Church.”
S.G. Fr. Paul of Moll
“What you request shall be granted.”
Almighty God to St. Joseph*
[*According to Maria Cecilia Baij, O.S.B., these words were addressed to St. Joseph in response to his many requests for the conversion of a hardened sinner, while he was on earth]
“You must see to it that you continually increase your love and devotion to this great Saint. In all your necessities, you must avail yourself of his protection, under all circumstances you must encourage as many people as possible toward this devotion . . . for indeed, whatever my devoted spouse requests in Heaven, the Almighty God will grant on Earth.”
Our Lady to Ven. Mary of Agreda
“… at the name of St. Joseph, the spouse of the Virgin Mother, all the saints made a profound inclination to him, testifying, by the serenity and sweetness of their looks, that they rejoiced with him for his exalted dignity.”
A Vision Granted to St. Gertrude
#stjoseph
Documentary
"The story of St. Mary's Altar"
St. Mary's Altar, stolen by the German occupier during the Second World War and hidden in Nuremberg, returned to Cracow in 1946. Thanks to conservators and filmmakers, we can see the beauty and majesty of the story of the Virgin Mary.
The Altar of the Dormition of the Blessed Virgin Mary (1498), known as the Altar of St. Mary, is the work of Veit Stoss, a sculptor who came to Cracow from Nuremberg in the late Middle Ages. It took him 12 years to complete the altar, the way it looked exceeded the wildest expectations of the residents of the city. The woodcarving masterpiece of late Gothic was stolen by the German occupier during the Second World War and hidden in the basement of the Nuremberg Castle. In 1946, the Poles recovered damaged sculptures and polychromy, repaired them and restored the former glory to one of the greatest sculpture monuments in Poland. The filmmakers introduced the viewers to the altar and some fragments of the biblical story. They used close-ups in order to underline the mastery of Veit Stoss in animating matter. The series of close-ups, portraits and long shots forms a visual narration that tells the story of Mary from the Annunciation to the Assumption. A musical composition by Stefan Skrowaczewski, an outstanding composer and conductor, accompanies the film.
https://35mm.online/en/vod/documentary/the-story-of-st-mary-s-altar
#history #architecture #documentary
"The story of St. Mary's Altar"
St. Mary's Altar, stolen by the German occupier during the Second World War and hidden in Nuremberg, returned to Cracow in 1946. Thanks to conservators and filmmakers, we can see the beauty and majesty of the story of the Virgin Mary.
The Altar of the Dormition of the Blessed Virgin Mary (1498), known as the Altar of St. Mary, is the work of Veit Stoss, a sculptor who came to Cracow from Nuremberg in the late Middle Ages. It took him 12 years to complete the altar, the way it looked exceeded the wildest expectations of the residents of the city. The woodcarving masterpiece of late Gothic was stolen by the German occupier during the Second World War and hidden in the basement of the Nuremberg Castle. In 1946, the Poles recovered damaged sculptures and polychromy, repaired them and restored the former glory to one of the greatest sculpture monuments in Poland. The filmmakers introduced the viewers to the altar and some fragments of the biblical story. They used close-ups in order to underline the mastery of Veit Stoss in animating matter. The series of close-ups, portraits and long shots forms a visual narration that tells the story of Mary from the Annunciation to the Assumption. A musical composition by Stefan Skrowaczewski, an outstanding composer and conductor, accompanies the film.
https://35mm.online/en/vod/documentary/the-story-of-st-mary-s-altar
#history #architecture #documentary
Ecce Verbum
Charity As a virtue, charity is that habit of power which disposes us to love God above all creatures for Himself, and to love ourselves and our neighbours for the sake of God -Charity is the friendship between God and man. Any friendship requires mutual…
1.The definition of charity
What is charity? It is an infused virtue, by which we love God for His own sake and above all things, and our neighbour as ourselves for the love of God. It is the best gift that God Himself can give, the gift compared with which all other gifts are insignificant and valueless. It is the end and aim, the perfection and crown of the Christian life. If we possess it we have all things; if we possess it not, we have nothing; we are miserable and wretched and poor and blind and naked before God. Pray that God may teach you to know and to love His Divine gift.
Charity is called an infused virtue, because we can only obtain it if God shall please to pour it into our soul. No amount of practice can make it ours. No natural benevolence will develop into charity unless God adds that supernatural character which alone can render it pleasing in His sight and meritorious of eternal life. We must carefully distinguish natural from supernatural charity, and beware of being satisfied with the former.
Charity is also one of those virtues which are called Christian virtues, inasmuch as their model and type is the Life of Christ upon earth, because they unite us to Christ and make us like to Him. It is true that this is in itself pre-eminently the Christian virtue, and when St Paul says, “Put ye on the Lord Jesus Christ” (Romans xiii. 14), he refers alone to the virtue of charity with which we must be clothed if we are to be the servants and followers of our Lord. How far can I say that I am clothed with charity so that all around me see it? Do they not too often detect in me a lamentable want of this virtue?
Fr. Richard F. Clarke, S.J.
#charity
What is charity? It is an infused virtue, by which we love God for His own sake and above all things, and our neighbour as ourselves for the love of God. It is the best gift that God Himself can give, the gift compared with which all other gifts are insignificant and valueless. It is the end and aim, the perfection and crown of the Christian life. If we possess it we have all things; if we possess it not, we have nothing; we are miserable and wretched and poor and blind and naked before God. Pray that God may teach you to know and to love His Divine gift.
Charity is called an infused virtue, because we can only obtain it if God shall please to pour it into our soul. No amount of practice can make it ours. No natural benevolence will develop into charity unless God adds that supernatural character which alone can render it pleasing in His sight and meritorious of eternal life. We must carefully distinguish natural from supernatural charity, and beware of being satisfied with the former.
Charity is also one of those virtues which are called Christian virtues, inasmuch as their model and type is the Life of Christ upon earth, because they unite us to Christ and make us like to Him. It is true that this is in itself pre-eminently the Christian virtue, and when St Paul says, “Put ye on the Lord Jesus Christ” (Romans xiii. 14), he refers alone to the virtue of charity with which we must be clothed if we are to be the servants and followers of our Lord. How far can I say that I am clothed with charity so that all around me see it? Do they not too often detect in me a lamentable want of this virtue?
Fr. Richard F. Clarke, S.J.
#charity
Ecce Verbum
1.The definition of charity What is charity? It is an infused virtue, by which we love God for His own sake and above all things, and our neighbour as ourselves for the love of God. It is the best gift that God Himself can give, the gift compared with which…
2. Charity as a love of friendship
Charity is primarily a love for God and a love of friendship, which is the highest kind of love. All true friendship implies that the love exists on both sides. Men are not friends unless each of them possesses and recognizes the love of the other. If we are really the friends of God, we shall recognize His love, and find in all that happens to us a proof of His love and friendship, not complaining or wishing that He had acted otherwise, but being fully convinced that He never does anything or permits anything which is not intended for our good. Until we do this our friendship is a very imperfect one.
Friendship also requires that we declare our love to God. He knows it already, and the exact degree in which it is present in our hearts; but He likes to listen to our assurance of the love we bear Him. Our love is prone to wax cold unless it finds expression in words, and it is a pleasure to those who are close friends to make known to each other their mutual sentiments of friendship. God does not spare in His written Word to give us the strongest assurances of His undying love to man. Do we in return assure Him of our grateful love to Him, the best and dearest friend we have in Heaven or on earth?
Whatever words we use they cannot surpass God’s messages of love to us. He says that if a woman can forget the son of her womb, He will not forget us. (Isaias xlix. ‘i.) That He loves us so dearly, that He spared not even His own Son, but delivered Him up for us (Romans viii. 32), and therefore can refuse us nothing that we ask for. (St John xvi. 23, 24.) What have we to say to Him, as a counterpart of loving words like these?
Fr. Richard F. Clarke, S.J.
#charity #friendship
Charity is primarily a love for God and a love of friendship, which is the highest kind of love. All true friendship implies that the love exists on both sides. Men are not friends unless each of them possesses and recognizes the love of the other. If we are really the friends of God, we shall recognize His love, and find in all that happens to us a proof of His love and friendship, not complaining or wishing that He had acted otherwise, but being fully convinced that He never does anything or permits anything which is not intended for our good. Until we do this our friendship is a very imperfect one.
Friendship also requires that we declare our love to God. He knows it already, and the exact degree in which it is present in our hearts; but He likes to listen to our assurance of the love we bear Him. Our love is prone to wax cold unless it finds expression in words, and it is a pleasure to those who are close friends to make known to each other their mutual sentiments of friendship. God does not spare in His written Word to give us the strongest assurances of His undying love to man. Do we in return assure Him of our grateful love to Him, the best and dearest friend we have in Heaven or on earth?
Whatever words we use they cannot surpass God’s messages of love to us. He says that if a woman can forget the son of her womb, He will not forget us. (Isaias xlix. ‘i.) That He loves us so dearly, that He spared not even His own Son, but delivered Him up for us (Romans viii. 32), and therefore can refuse us nothing that we ask for. (St John xvi. 23, 24.) What have we to say to Him, as a counterpart of loving words like these?
Fr. Richard F. Clarke, S.J.
#charity #friendship
virtue-and-christian-refinement-by-saint-john-bosco.pdf
1.3 MB
"Virtue and Christian Refinement According to the Spirit of Saint Vincent de Paul"
by Saint John Bosco
The intention of this book is to offer to the faithful a model of the Christian Life in the acts, virtues and words of Saint Vincent de Paul. The works of this Saint brought him in touch with almost every condition of life - the humblest as well as the most elevated - but his virtue shone in an heroic degree on every occasion.
We have added "and Refinement" because, having dealings with persons of the noblest rank, with them all he knew how to put in practice the maxims and behaviour most becoming to a Christian who is formed according to the Gospel; "according to the Spirit of Saint Vincent de Paul" because all the quotations in this book are drawn, word for word, from his Life, and from the book called "The Spirit of Saint Vincent de Paul." We have only added a few texts from Holy Scripture, upon which these maxims are founded.
by Saint John Bosco
The intention of this book is to offer to the faithful a model of the Christian Life in the acts, virtues and words of Saint Vincent de Paul. The works of this Saint brought him in touch with almost every condition of life - the humblest as well as the most elevated - but his virtue shone in an heroic degree on every occasion.
We have added "and Refinement" because, having dealings with persons of the noblest rank, with them all he knew how to put in practice the maxims and behaviour most becoming to a Christian who is formed according to the Gospel; "according to the Spirit of Saint Vincent de Paul" because all the quotations in this book are drawn, word for word, from his Life, and from the book called "The Spirit of Saint Vincent de Paul." We have only added a few texts from Holy Scripture, upon which these maxims are founded.
Ecce Verbum
virtue-and-christian-refinement-by-saint-john-bosco.pdf
Prudence of Saint Vincent
Christian prudence consists in making use of the means we have in hand to attain ever-lasting happiness. Saint Vincent said that prudence must always tend to one sole end, which is God. It selects means, regulates actions and words, and performs everything with circumspection, gravity, harmony and moderation. The object being good, the motives will be also. Prudence consults reason, but as the lights of reason are often feeble it seeks information from the light of faith given to us by Jesus Christ, through which we know that Heaven and earth shall pass away, but the Word of the Lord lasts for ever.
In order to act on these principles the Saint, when consulted on any business, raised his heart to God to implore His assistance; and he invited those who came to ask his advice to pray with him, that God might make known His Will about the matter. Then he listened attentively, weighed everything carefully, sought out all that it was necessary to know, for fear of omitting any circumstance of importance in forming his judgment. If it was something very important he asked for time to reflect upon it, and advised that it should be recommended to God. That others besides himself should have been consulted also, gave him the greatest pleasure; frequently and willingly he consulted others, and set great value on their advice, for justice and charity. are always united. When he had to give his own opinion he did it in such a judicious and unauthoritative manner that, whilst expressing what he thought was best, he left people entire freedom to follow their own choice. When they insisted that he should declare his opinion in a more positive manner, he did so, with precision and to the purpose, without ever attacking those who thought differently. He then imposed on himself a double rule: to keep the matter on which he had been consulted under the seal of inviolable secrecy, and then to remain firm in the decision arrived at.
It was very difficult for him to take a false step, and until his death he passed for the most prudent man of his century. During his life the House of Saint Lazare was a kind of centre where all those assembled who had conceived vast plans for the service of the Church, or for the good of their neighbour - Bishops, Magistrates, Rectors, Doctors, Religious, Abbots, Superiors of Communities - all flocked to him as the oracle of the time. His prudence, which was so highly appreciated, induced the holy Bishop of Geneva and the venerable Mother de Chantal to ask him to accept the direction of their first Monastery in Paris. It was this same reputation for prudence which decided Louis XIII to call him to his side at a time when he had great need of good advice. It was also the wisdom of his counsels given to the dying King, and by which the Court was edified in the highest degree, that induced the Queen to call him to preside over her Councils. To know the utmost extent of this prudence we should have to follow Saint Vincent from the day he first went to Mr. Gondi until his death. The reader will be able to form an idea by recalling the wise regulations he drew up to suit such varied occasions; the means adopted by him, with such success, for the numerous establishments of which he was the founder; the constitutions given to his Congregation; his conduct during the political troubles of the kingdom; the advice and counsels which his office and his charity made it a duty to give. We will only give one example.
A great preacher of exalted rank paid frequent visits to the Saint, and for a good reason. Saint Vincent was warned that his principles in matters of faith were not very orthodox, and his religion not very deep, as his conduct seemed to indicate. To make him enter into himself Saint Vincent said to him: "How clever and eloquent you are, sir! I have an advice to ask you. On our country Missions we sometimes meet with persons who do not believe the truths of our holy Religion, and we do not know how to deal with them in order to convince them.
Christian prudence consists in making use of the means we have in hand to attain ever-lasting happiness. Saint Vincent said that prudence must always tend to one sole end, which is God. It selects means, regulates actions and words, and performs everything with circumspection, gravity, harmony and moderation. The object being good, the motives will be also. Prudence consults reason, but as the lights of reason are often feeble it seeks information from the light of faith given to us by Jesus Christ, through which we know that Heaven and earth shall pass away, but the Word of the Lord lasts for ever.
In order to act on these principles the Saint, when consulted on any business, raised his heart to God to implore His assistance; and he invited those who came to ask his advice to pray with him, that God might make known His Will about the matter. Then he listened attentively, weighed everything carefully, sought out all that it was necessary to know, for fear of omitting any circumstance of importance in forming his judgment. If it was something very important he asked for time to reflect upon it, and advised that it should be recommended to God. That others besides himself should have been consulted also, gave him the greatest pleasure; frequently and willingly he consulted others, and set great value on their advice, for justice and charity. are always united. When he had to give his own opinion he did it in such a judicious and unauthoritative manner that, whilst expressing what he thought was best, he left people entire freedom to follow their own choice. When they insisted that he should declare his opinion in a more positive manner, he did so, with precision and to the purpose, without ever attacking those who thought differently. He then imposed on himself a double rule: to keep the matter on which he had been consulted under the seal of inviolable secrecy, and then to remain firm in the decision arrived at.
It was very difficult for him to take a false step, and until his death he passed for the most prudent man of his century. During his life the House of Saint Lazare was a kind of centre where all those assembled who had conceived vast plans for the service of the Church, or for the good of their neighbour - Bishops, Magistrates, Rectors, Doctors, Religious, Abbots, Superiors of Communities - all flocked to him as the oracle of the time. His prudence, which was so highly appreciated, induced the holy Bishop of Geneva and the venerable Mother de Chantal to ask him to accept the direction of their first Monastery in Paris. It was this same reputation for prudence which decided Louis XIII to call him to his side at a time when he had great need of good advice. It was also the wisdom of his counsels given to the dying King, and by which the Court was edified in the highest degree, that induced the Queen to call him to preside over her Councils. To know the utmost extent of this prudence we should have to follow Saint Vincent from the day he first went to Mr. Gondi until his death. The reader will be able to form an idea by recalling the wise regulations he drew up to suit such varied occasions; the means adopted by him, with such success, for the numerous establishments of which he was the founder; the constitutions given to his Congregation; his conduct during the political troubles of the kingdom; the advice and counsels which his office and his charity made it a duty to give. We will only give one example.
A great preacher of exalted rank paid frequent visits to the Saint, and for a good reason. Saint Vincent was warned that his principles in matters of faith were not very orthodox, and his religion not very deep, as his conduct seemed to indicate. To make him enter into himself Saint Vincent said to him: "How clever and eloquent you are, sir! I have an advice to ask you. On our country Missions we sometimes meet with persons who do not believe the truths of our holy Religion, and we do not know how to deal with them in order to convince them.
Ecce Verbum
Prudence of Saint Vincent Christian prudence consists in making use of the means we have in hand to attain ever-lasting happiness. Saint Vincent said that prudence must always tend to one sole end, which is God. It selects means, regulates actions and words…
What should we do on these occasions?" This question was not too agreeable to the Abbe, who answered with some emotion: "Why do you ask me this?" "Because," said Saint Vincent, "the poor appeal to the rich in their needs, and we, ignorant as we are, cannot do better than learn from you, who are well educated, what we do not know ourselves." These words calmed the ecclesiastic. He answered with much presence of mind that he would prove matters of faith, first, by Holy Scripture; second, by the Holy Fathers; third, by some reasonable argument; fourth, by the universal consent of Catholic nations in past centuries; fifth, by the testimony of the martyrs who shed their blood for the confession of these same truths; and by all the miracles operated by God in order to confirm them.
When he had finished Saint Vincent, after having declared that he thought this an excellent method, begged him to put down in writing, "simply and without ceremony," all that he had said by word of mouth and to send it to him. The Abbe did not fail, and a few days later he himself brought the writing to the man of God. "I feel a wonderful joy," Saint Vincent said to him, "to see you have such fine sentiments. It will even be useful to me for your vindication. You will scarcely believe it, but it is a fact that certain persons believe and affirm that you have not the right sentiments touching the things of Faith. Well, now, having so worthily upheld the Faith by your writings, it would be better still to prove it by an edifying life. You are so much the more called to it as you hold such a high position; for virtue joined to high birth is like a precious stone, which shines brighter when encased in gold than in lead." It is not recorded whether the wise admonition produced its effect or not; at any rate this much is certain: the Abbe promised to conform his conduct thereto.
He knew especially how to choose the right moment for calling anyone to order, and he did it so prudently that he rather sought to make the person open his heart to him than hinder it by harsh rebuke. The Superioress of a Visitation Convent said that in Saint Vincent one found so much prudence, and such sound judgment on all kinds of matters, that nothing escaped his searching knowledge, and that even in the most obscure and entangled affairs he always found the right solution.
According to the testimony of four renowned men who gave evidence at the Process of Canonization, Saint Vincent was a man of extraordinary breadth of mind and great skill in business affairs. For this reason a great number of persons of high position had recourse to him for advice; his kindness and humility made him even-tempered in his dealings with everyone; even the most learned did not find him inferior to themselves when discussing most important affairs with him. Saint Vincent showed such prudence in everything that, even when justice and reason compelled him to go counter to others, no one could complain of his decision. Such was the opinion which the most eminent men of the time had formed of the Servant of God; they corroborated the evidence given in his favour by thousands of witnesses whose testimony is not less worthy of confidence.
Practice - That Christian is prudent who keeps the affairs of his soul in order. He is also prudent who acts and advises others according to the maxims of religion. But woe to him who is prudent only about the things of this world and neglects those of the soul. He will experience a very cruel disillusion at the hour of death.
#virtue #prudence
When he had finished Saint Vincent, after having declared that he thought this an excellent method, begged him to put down in writing, "simply and without ceremony," all that he had said by word of mouth and to send it to him. The Abbe did not fail, and a few days later he himself brought the writing to the man of God. "I feel a wonderful joy," Saint Vincent said to him, "to see you have such fine sentiments. It will even be useful to me for your vindication. You will scarcely believe it, but it is a fact that certain persons believe and affirm that you have not the right sentiments touching the things of Faith. Well, now, having so worthily upheld the Faith by your writings, it would be better still to prove it by an edifying life. You are so much the more called to it as you hold such a high position; for virtue joined to high birth is like a precious stone, which shines brighter when encased in gold than in lead." It is not recorded whether the wise admonition produced its effect or not; at any rate this much is certain: the Abbe promised to conform his conduct thereto.
He knew especially how to choose the right moment for calling anyone to order, and he did it so prudently that he rather sought to make the person open his heart to him than hinder it by harsh rebuke. The Superioress of a Visitation Convent said that in Saint Vincent one found so much prudence, and such sound judgment on all kinds of matters, that nothing escaped his searching knowledge, and that even in the most obscure and entangled affairs he always found the right solution.
According to the testimony of four renowned men who gave evidence at the Process of Canonization, Saint Vincent was a man of extraordinary breadth of mind and great skill in business affairs. For this reason a great number of persons of high position had recourse to him for advice; his kindness and humility made him even-tempered in his dealings with everyone; even the most learned did not find him inferior to themselves when discussing most important affairs with him. Saint Vincent showed such prudence in everything that, even when justice and reason compelled him to go counter to others, no one could complain of his decision. Such was the opinion which the most eminent men of the time had formed of the Servant of God; they corroborated the evidence given in his favour by thousands of witnesses whose testimony is not less worthy of confidence.
Practice - That Christian is prudent who keeps the affairs of his soul in order. He is also prudent who acts and advises others according to the maxims of religion. But woe to him who is prudent only about the things of this world and neglects those of the soul. He will experience a very cruel disillusion at the hour of death.
#virtue #prudence
fruits-of-the-rosary-monsabre.pdf
1 MB
"Fruits of the Rosary"
by Father Jacques-Marie Louis Monsabre, O.P.
Meditations on each of the mysteries of the holy rosary concentrating on the spiritual gifts taught by each scene.
#rosary
by Father Jacques-Marie Louis Monsabre, O.P.
Meditations on each of the mysteries of the holy rosary concentrating on the spiritual gifts taught by each scene.
#rosary
Ecce Verbum
Intellectual Pride There are many forms of pride: pride of nationality, of race, of religion, of social position or of wealth. The form of pride which is spiritually most damaging, however, is intellectual pride. This is a state of mind in which a person…
Remedies to pride
1.Know yourself well
Since humility comes from a knowledge of ourselves, pride necessarily springs from ignorance of ourselves.
Whoever, therefore, seriously desires to acquire humility must earnestly labor to know himself. How, in fact, can he be otherwise than humbled who, looking into his heart with the light of truth, finds himself filled with sins; defiled with the stains of sinful pleasures; the sport of a thousand errors, fears, and caprices; the victim of innumerable anxieties and petty cares; oppressed by the weight of a mortal body; so forward in evil and so backward in good? Study yourself, then, with serious attention, and you will find in yourself nothing of which to be proud.
But there are some who, though humbled at the sight of their failings, are nevertheless excited to pride when they examine the lives of others whom they consider less virtuous than themselves. Those who yield to this illusion ought to reflect, though they may excel their neighbors in some virtues, that in others they are inferior to them. Beware, then, lest you esteem yourself and despise your neighbor because you are more abstemious and industrious, when he is probably much more humble, more patient, and more charitable than you. Let your principal labor, therefore, be to discover what you lack, and not what you possess.
2. Study the virtues which adorn the soul of your neighbor rather than those with which you think yourself endowed.
You will thus keep yourself in sentiments of humility, and increase in your soul a desire for perfection. But if you keep your eyes fixed on the virtues, real or imaginary, which you possess, and regard in others only their failings, you will naturally prefer yourself to them, and thus you will become satisfied with your condition and cease to make any efforts to advance.
3. Study your heart
If you find yourself inclined to take pride in a good action, carefully watch the feelings of your heart, bearing in mind that this satisfaction and vainglory will destroy all the merit of your labor. Attribute no good to yourself, but refer everything to God. Repress all suggestions of pride with the beautiful words of the great Apostle: “What hast thou that thou hast not received? And if thou hast received, why dost thou glory as if thou hadst not received it?” (1Cor. 4:7). When your good works are practices of supererogation or perfection, unless your position requires you to give an example, do not let your right hand know what your left hand does, for vainglory is more easily excited by good works done in public.
4. Act against your pride
When you feel sentiments of vanity or pride rising in your heart, hasten to apply a remedy immediately. One that is most efficacious consists in recalling to mind all your sins, particularly the most shameful. Like a wise physician, you will thus counteract the effect of one poison by another. Imitate the peacock, and when you feel yourself inflated with pride turn your eyes upon your greatest deformity, and your vanity will soon fall to the ground. The greater your position the greater should be your humility, for there is not much merit in being humble in poverty and obscurity. If you know how to preserve humility in the midst of honors and dignities you will acquire real merit and virtue, for humility in the midst of greatness is the grandest accompaniment of honors, the dignity of dignities, without which there is no true excellence. If you sincerely desire to acquire humility you must courageously enter the path of humiliation, for if you will not endure humiliations you will never become humble. Though many are humbled without diminishing their pride, humiliation, as St. Bernard tells us, is nevertheless the path to humility, as patience is the path to peace, and study to learning. Be not satisfied, therefore, with humbly obeying God, but be subject to all creatures for love of Him. (Cf. 1 Pet. 2:13).
1.Know yourself well
Since humility comes from a knowledge of ourselves, pride necessarily springs from ignorance of ourselves.
Whoever, therefore, seriously desires to acquire humility must earnestly labor to know himself. How, in fact, can he be otherwise than humbled who, looking into his heart with the light of truth, finds himself filled with sins; defiled with the stains of sinful pleasures; the sport of a thousand errors, fears, and caprices; the victim of innumerable anxieties and petty cares; oppressed by the weight of a mortal body; so forward in evil and so backward in good? Study yourself, then, with serious attention, and you will find in yourself nothing of which to be proud.
But there are some who, though humbled at the sight of their failings, are nevertheless excited to pride when they examine the lives of others whom they consider less virtuous than themselves. Those who yield to this illusion ought to reflect, though they may excel their neighbors in some virtues, that in others they are inferior to them. Beware, then, lest you esteem yourself and despise your neighbor because you are more abstemious and industrious, when he is probably much more humble, more patient, and more charitable than you. Let your principal labor, therefore, be to discover what you lack, and not what you possess.
2. Study the virtues which adorn the soul of your neighbor rather than those with which you think yourself endowed.
You will thus keep yourself in sentiments of humility, and increase in your soul a desire for perfection. But if you keep your eyes fixed on the virtues, real or imaginary, which you possess, and regard in others only their failings, you will naturally prefer yourself to them, and thus you will become satisfied with your condition and cease to make any efforts to advance.
3. Study your heart
If you find yourself inclined to take pride in a good action, carefully watch the feelings of your heart, bearing in mind that this satisfaction and vainglory will destroy all the merit of your labor. Attribute no good to yourself, but refer everything to God. Repress all suggestions of pride with the beautiful words of the great Apostle: “What hast thou that thou hast not received? And if thou hast received, why dost thou glory as if thou hadst not received it?” (1Cor. 4:7). When your good works are practices of supererogation or perfection, unless your position requires you to give an example, do not let your right hand know what your left hand does, for vainglory is more easily excited by good works done in public.
4. Act against your pride
When you feel sentiments of vanity or pride rising in your heart, hasten to apply a remedy immediately. One that is most efficacious consists in recalling to mind all your sins, particularly the most shameful. Like a wise physician, you will thus counteract the effect of one poison by another. Imitate the peacock, and when you feel yourself inflated with pride turn your eyes upon your greatest deformity, and your vanity will soon fall to the ground. The greater your position the greater should be your humility, for there is not much merit in being humble in poverty and obscurity. If you know how to preserve humility in the midst of honors and dignities you will acquire real merit and virtue, for humility in the midst of greatness is the grandest accompaniment of honors, the dignity of dignities, without which there is no true excellence. If you sincerely desire to acquire humility you must courageously enter the path of humiliation, for if you will not endure humiliations you will never become humble. Though many are humbled without diminishing their pride, humiliation, as St. Bernard tells us, is nevertheless the path to humility, as patience is the path to peace, and study to learning. Be not satisfied, therefore, with humbly obeying God, but be subject to all creatures for love of Him. (Cf. 1 Pet. 2:13).
Ecce Verbum
Intellectual Pride There are many forms of pride: pride of nationality, of race, of religion, of social position or of wealth. The form of pride which is spiritually most damaging, however, is intellectual pride. This is a state of mind in which a person…
5. Trust in God, not in your strength
In another place St. Bernard speaks of three kinds of fear with which he would have us guard our hearts. “Fear,” he says, “when you are in possession of grace, lest you may do something unworthy of it; fear when you have lost grace, because you are deprived of a strong protection; and fear when you have recovered grace, lest you should again lose it.” Thus you will never trust to your own strength; the fear of God which will fill your heart will save you from presumption.
6. Be patient in bearing persecution, for the patient endurance of affronts is the touchstone of true humility.
7. Never despise the poor and abject, for their misery should move us to compassion rather than contempt.
Be not too eager for rich apparel, for humility is incompatible with a love of display. One who is too solicitous about his dress is a slave to the opinions of men, for he certainly would not expend so much labor upon it if he thought he would not be observed. Beware, however, of going to the other extreme and dressing in a manner unsuited to your position. While claiming to despise the approbation or notice of the world, many secretly strive for it by their singularity and exaggerated simplicity.
8. Finally, do not disdain humble and obscure employments.
Only the proud seek to avoid these, for the man of true humility deems nothing in the world beneath him.
#pride #humility
Source: sensus fidelium website
In another place St. Bernard speaks of three kinds of fear with which he would have us guard our hearts. “Fear,” he says, “when you are in possession of grace, lest you may do something unworthy of it; fear when you have lost grace, because you are deprived of a strong protection; and fear when you have recovered grace, lest you should again lose it.” Thus you will never trust to your own strength; the fear of God which will fill your heart will save you from presumption.
6. Be patient in bearing persecution, for the patient endurance of affronts is the touchstone of true humility.
7. Never despise the poor and abject, for their misery should move us to compassion rather than contempt.
Be not too eager for rich apparel, for humility is incompatible with a love of display. One who is too solicitous about his dress is a slave to the opinions of men, for he certainly would not expend so much labor upon it if he thought he would not be observed. Beware, however, of going to the other extreme and dressing in a manner unsuited to your position. While claiming to despise the approbation or notice of the world, many secretly strive for it by their singularity and exaggerated simplicity.
8. Finally, do not disdain humble and obscure employments.
Only the proud seek to avoid these, for the man of true humility deems nothing in the world beneath him.
#pride #humility
Source: sensus fidelium website
Come, Lord Jesus, take away scandals from your Kingdom, which is my soul, and reign there, You who alone have the right. For greediness comes to claim a throne within me; haughtiness and self-assertion would rule over me; pride would be my king; lust says: “I will reign”; ambition, detraction, envy and anger struggle within me for the mastery.
I resist as far as I am able; I struggle according as help is given me; I call on my Lord, Jesus; for His sake I defend myself, since I acknowledge myself as wholly His possession. He is my God, Him I proclaim my Lord; I have no other king than my Lord Jesus Christ. Come then, O Lord, and disperse these enemies by Your power, and You shall reign in me, for You are my king and my God. Amen.
St Bernard of Clairvaux
#prayer
I resist as far as I am able; I struggle according as help is given me; I call on my Lord, Jesus; for His sake I defend myself, since I acknowledge myself as wholly His possession. He is my God, Him I proclaim my Lord; I have no other king than my Lord Jesus Christ. Come then, O Lord, and disperse these enemies by Your power, and You shall reign in me, for You are my king and my God. Amen.
St Bernard of Clairvaux
#prayer
The Practice of Silence for Lay People
https://catholicgentleman.com/2016/07/practice-silence-lay-people/
#spirituallife
https://catholicgentleman.com/2016/07/practice-silence-lay-people/
#spirituallife
The Catholic Gentleman
The Practice of Silence for Lay People - The Catholic Gentleman
Silence. It’s a word that is both appealing and terrifying. It is a word that can either connote peace and calm, or frightening isolation. While some might find the idea of silence appealing, the truth is, most of us don’t do well with perfect quiet. Have…
"Into Great Silence (Full Movie)
"Into Great Silence" is a 2005 documentary film directed by Philip Gröning. An international co-production between France, Switzerland and Germany, it is an intimate portrayal of the everyday lives of Carthusian monks of the Grande Chartreuse, a monastery high in the French Alps (Chartreuse Mountains).
https://youtu.be/tzMoebDEb0Y
"Into Great Silence" is a 2005 documentary film directed by Philip Gröning. An international co-production between France, Switzerland and Germany, it is an intimate portrayal of the everyday lives of Carthusian monks of the Grande Chartreuse, a monastery high in the French Alps (Chartreuse Mountains).
https://youtu.be/tzMoebDEb0Y
Discerning the Will of God
according to St. Ignatius of Loyola
Notes based on 'Spiritual Excercises'
•You ought to put the will of God as the essential starting point for your life.
•It consist in a retreat of some days, during which the soul, removed from all intercourse with the world, and shut in from all worldly distractions and cares, is solely occupied in attending, after the method proposed by the saint, to the all-important business of salvation.
•Interior disposition
It is essential that you are willing to do whatever the Lord asks of you. This fundamental disposition of making yourself completely available to the will of God and surrendered to the fulfillment of God’s will must embody who you are. You must say “Yes” to the will of God even before you know what it is that He asks of you. You must be ready and willing to do anything and everything He asks of you. You must seek to be completely indifferent to what He asks of you. “Indifference” for Ignatius is not the same as lacking concern. On the contrary, you must have deep concern for that which God wills. But to be indifferent simply means that you do not insert your own personal preferences into the equation. You do not try to “influence” the will of God. Rather, you are detached from the outcome and are ready and willing to do whatsoever
With that disposition as the foundational prerequisite, consider the question at hand: “What is God’s divine will for my life?” This question may arise at certain times in your life when major decisions are being made.
•The teaching of St. Ignatius
He explains that when you make a decision in life regarding what you believe to be the will of God, your interior experience of facing such a decision can be categorized in one of three ways. Thus, he offers us three different “times” during which one is able to arrive at the will of God.
1. First Time—Clarity Beyond Doubting
"The first time is, when God our Lord so moves and attracts the will, that without doubting, or being able to doubt."
Coming to know the will of God with a clarity that is beyond doubting is best illustrated by two Scriptural examples. The first example includes the direct and immediate opportunity for conversion given to Saint Paul. Paul knew, by this vision and by a clear interior certitude, that God spoke to him. The result was that he changed his life immediately and became a great evangelist. The second example is found in Matthew 9:9. Jesus encounters Matthew, and He says to him, “Follow me.” And Matthew gets up, leaves all behind, and follows Christ.
There is also a strong and clear interior calling that they both experienced, and each one of them responded to that calling without hesitation.
When you have such an experience of clear and definitive communication from our divine Lord, the only appropriate response is to say “Yes” and to follow without reserve. In this case, you know God’s will simply because you know His will. It’s beyond explanation and it’s beyond doubting.Though this experience may be rare, it does happen. Sometimes people are filled with such a strong conviction of the will of God that they do not hesitate to respond.
2. Second Time—Discerning Consolations and Desolations
"The second, when enough light and knowledge is received by experience of consolations and desolations, and by the experience of the discernment of various spirits."
If there is not a clarity beyond doubting produced by some direct communication from our Lord, then the second way of discerning the will of God can be used. This second method of discerning the will of God uses the methods regarding the discernment of spirits (Chapters Five and Six of "Spiritual Excercises"). In this case, the focus is upon the interior movements of your soul to discern the various consolations and desolations received by this or that action and train of thought. The primary focus is not a reasoned-out logical evaluation and assessment of the situation; rather, it’s a process in which reliance is made upon the felt spiritual movements of God within your soul.
according to St. Ignatius of Loyola
Notes based on 'Spiritual Excercises'
•You ought to put the will of God as the essential starting point for your life.
•It consist in a retreat of some days, during which the soul, removed from all intercourse with the world, and shut in from all worldly distractions and cares, is solely occupied in attending, after the method proposed by the saint, to the all-important business of salvation.
•Interior disposition
It is essential that you are willing to do whatever the Lord asks of you. This fundamental disposition of making yourself completely available to the will of God and surrendered to the fulfillment of God’s will must embody who you are. You must say “Yes” to the will of God even before you know what it is that He asks of you. You must be ready and willing to do anything and everything He asks of you. You must seek to be completely indifferent to what He asks of you. “Indifference” for Ignatius is not the same as lacking concern. On the contrary, you must have deep concern for that which God wills. But to be indifferent simply means that you do not insert your own personal preferences into the equation. You do not try to “influence” the will of God. Rather, you are detached from the outcome and are ready and willing to do whatsoever
With that disposition as the foundational prerequisite, consider the question at hand: “What is God’s divine will for my life?” This question may arise at certain times in your life when major decisions are being made.
•The teaching of St. Ignatius
He explains that when you make a decision in life regarding what you believe to be the will of God, your interior experience of facing such a decision can be categorized in one of three ways. Thus, he offers us three different “times” during which one is able to arrive at the will of God.
1. First Time—Clarity Beyond Doubting
"The first time is, when God our Lord so moves and attracts the will, that without doubting, or being able to doubt."
Coming to know the will of God with a clarity that is beyond doubting is best illustrated by two Scriptural examples. The first example includes the direct and immediate opportunity for conversion given to Saint Paul. Paul knew, by this vision and by a clear interior certitude, that God spoke to him. The result was that he changed his life immediately and became a great evangelist. The second example is found in Matthew 9:9. Jesus encounters Matthew, and He says to him, “Follow me.” And Matthew gets up, leaves all behind, and follows Christ.
There is also a strong and clear interior calling that they both experienced, and each one of them responded to that calling without hesitation.
When you have such an experience of clear and definitive communication from our divine Lord, the only appropriate response is to say “Yes” and to follow without reserve. In this case, you know God’s will simply because you know His will. It’s beyond explanation and it’s beyond doubting.Though this experience may be rare, it does happen. Sometimes people are filled with such a strong conviction of the will of God that they do not hesitate to respond.
2. Second Time—Discerning Consolations and Desolations
"The second, when enough light and knowledge is received by experience of consolations and desolations, and by the experience of the discernment of various spirits."
If there is not a clarity beyond doubting produced by some direct communication from our Lord, then the second way of discerning the will of God can be used. This second method of discerning the will of God uses the methods regarding the discernment of spirits (Chapters Five and Six of "Spiritual Excercises"). In this case, the focus is upon the interior movements of your soul to discern the various consolations and desolations received by this or that action and train of thought. The primary focus is not a reasoned-out logical evaluation and assessment of the situation; rather, it’s a process in which reliance is made upon the felt spiritual movements of God within your soul.
Ecce Verbum
Discerning the Will of God according to St. Ignatius of Loyola Notes based on 'Spiritual Excercises' •You ought to put the will of God as the essential starting point for your life. •It consist in a retreat of some days, during which the soul, removed from…
If, for example, you are discerning a possibility of doing a certain action and every time you do so you clearly sense various consolations from God, you should be attentive to these movements and begin to follow them. Additionally, if every time you think about not doing that action you experience clear desolation as explained by Saint Ignatius, this also is a clear sign that making that decision is God’s will. This approach requires time and attentiveness to these spiritual experiences. Thus, your human reason is used, but what you “reason” about is the consolations and desolations. It will also be useful to rely upon the daily examen and the fruit of those examinations over time.
3. Third Time—Tranquil and Rational Evaluation
"The third time is quiet, when one considers, first, for what man is born—namely, to praise God our Lord and save his soul—and desiring this chooses as means a life or state within the limits of the Church, in order that he may be helped in the service of his Lord and the salvation of his soul."
There are three factors present when this third approach to discerning the will of God is to be used:
•You are interiorly calm and at peace; when the soul is not acted on by various spirits, and uses its natural powers freely and tranquilly.
•You do not have a clarity beyond doubt as described in the First Time above;
•You do not have a clear experience of consolation and desolation as described in the Second Time above.
When those three factors are present, you must rely upon a rational process of weighing the “pros and cons” of the decision. Ignatius offers two methods of discernment within this third situation:
•The first method:
Begin this process of discernment when you are tranquil, interiorly at peace. A peaceful disposition of the heart is essential to this objective process of discernment.
Place the decision before you. Strive to be “indifferent” to the outcome, ready to choose whichever conclusion tips the scale, so to speak, toward the greater glory to God.
Make a specific petition to God that He will incline your will toward that which gives Him the greatest glory. Pray that your intellect will comprehend and choose this.
Consider the advantages and disadvantages of both choices. Consider them side by side. As you do so, be attentive not only to the number of reasons for both choices but also the “quality” of each reason.
After careful consideration, determine what your human reason concludes. What reasonably gives the greatest glory to God? Again, this is an exercise of human reason, not a focus upon your affections and desires.
Once a rational decision is made as best as possible, submit that decision prayerfully to God so that He can confirm it in your prayer. It may also be useful to share your reasoning process and conclusion with a spiritual confidant or spiritual director if possible, especially when the decision to be made is of greater magnitude.
•The second method:
This method is used when the first way above does not produce the clarity needed to make a good decision regarding the will of God.
Begin by, once again, making the Love of God and His glory the single goal of your choice. Then try to objectively consider the decision from three perspectives.
First perspective: Consider what you would say to a stranger, whom you would want to help perfect his own choices to give greater glory to God. What would you recommend to this person? After doing this mental exercise, follow the same directions that you gave to the person to make your own choice. This imaginative exercise helps maintain objectivity and detachment.
Second perspective: Consider yourself on your deathbed. From that perspective, what will you have wished you had chosen?
Third perspective: Consider your day of judgment. As you stand before God, what would you have preferred that you had chosen?
As in the first way, once a rational decision is made as best as possible, submit that decision prayerfully to God so that He can confirm it in your prayer.
3. Third Time—Tranquil and Rational Evaluation
"The third time is quiet, when one considers, first, for what man is born—namely, to praise God our Lord and save his soul—and desiring this chooses as means a life or state within the limits of the Church, in order that he may be helped in the service of his Lord and the salvation of his soul."
There are three factors present when this third approach to discerning the will of God is to be used:
•You are interiorly calm and at peace; when the soul is not acted on by various spirits, and uses its natural powers freely and tranquilly.
•You do not have a clarity beyond doubt as described in the First Time above;
•You do not have a clear experience of consolation and desolation as described in the Second Time above.
When those three factors are present, you must rely upon a rational process of weighing the “pros and cons” of the decision. Ignatius offers two methods of discernment within this third situation:
•The first method:
Begin this process of discernment when you are tranquil, interiorly at peace. A peaceful disposition of the heart is essential to this objective process of discernment.
Place the decision before you. Strive to be “indifferent” to the outcome, ready to choose whichever conclusion tips the scale, so to speak, toward the greater glory to God.
Make a specific petition to God that He will incline your will toward that which gives Him the greatest glory. Pray that your intellect will comprehend and choose this.
Consider the advantages and disadvantages of both choices. Consider them side by side. As you do so, be attentive not only to the number of reasons for both choices but also the “quality” of each reason.
After careful consideration, determine what your human reason concludes. What reasonably gives the greatest glory to God? Again, this is an exercise of human reason, not a focus upon your affections and desires.
Once a rational decision is made as best as possible, submit that decision prayerfully to God so that He can confirm it in your prayer. It may also be useful to share your reasoning process and conclusion with a spiritual confidant or spiritual director if possible, especially when the decision to be made is of greater magnitude.
•The second method:
This method is used when the first way above does not produce the clarity needed to make a good decision regarding the will of God.
Begin by, once again, making the Love of God and His glory the single goal of your choice. Then try to objectively consider the decision from three perspectives.
First perspective: Consider what you would say to a stranger, whom you would want to help perfect his own choices to give greater glory to God. What would you recommend to this person? After doing this mental exercise, follow the same directions that you gave to the person to make your own choice. This imaginative exercise helps maintain objectivity and detachment.
Second perspective: Consider yourself on your deathbed. From that perspective, what will you have wished you had chosen?
Third perspective: Consider your day of judgment. As you stand before God, what would you have preferred that you had chosen?
As in the first way, once a rational decision is made as best as possible, submit that decision prayerfully to God so that He can confirm it in your prayer.
Ecce Verbum
Discerning the Will of God according to St. Ignatius of Loyola Notes based on 'Spiritual Excercises' •You ought to put the will of God as the essential starting point for your life. •It consist in a retreat of some days, during which the soul, removed from…
Third approach to discerning God’s will relies heavily upon the use of rational thought. You make the love and glory of God your number one goal; you then go through a process of considering the two options that you are choosing between; you weigh, from various perspectives, which one appears to give the greater glory to God; you make these considerations in as objective way as possible; and then you prayerfully submit the final choice to God so that He will confirm it as His will in your prayer.
You will then be able to make a good choice with confidence and with a clear and certain conscience.
#discernment
You will then be able to make a good choice with confidence and with a clear and certain conscience.
#discernment
"When, after the Apostles, heresies burst forth and were striving under various names to tear apart and divide the Queen of God (the Church), did not the apostolic people require a name of their own to mark the unity of the people? If at last we must give an account of the words Catholic, and draw it out from the Greek by a Latin interpretation, 'Catholic' means 'everywhere we are one.'"
"Christianus mihi nomen est, catholicus vero cognomen" ("My name is Christian, my surname is Catholic.")
🔗St. Pacian of Barcelona,, Epistle to Sympronian of the Catholic name, 385 A.D
"Christianus mihi nomen est, catholicus vero cognomen" ("My name is Christian, my surname is Catholic.")
🔗St. Pacian of Barcelona,, Epistle to Sympronian of the Catholic name, 385 A.D
Early Church Fathers - Works in English Translation unavailable elsewhere online
"These English translations are all out of copyright, but were not included in the 38 volume collection of Ante-Nicene, Nicene and Post-Nicene Fathers. Please take copies and place online elsewhere. In some cases I have felt it necessary to add an introduction to the online text. These are all placed in the public domain also -- copy freely. The texts are listed in chronological order."
https://www.tertullian.org/fathers/index.htm
#earlychurch #index
"These English translations are all out of copyright, but were not included in the 38 volume collection of Ante-Nicene, Nicene and Post-Nicene Fathers. Please take copies and place online elsewhere. In some cases I have felt it necessary to add an introduction to the online text. These are all placed in the public domain also -- copy freely. The texts are listed in chronological order."
https://www.tertullian.org/fathers/index.htm
#earlychurch #index
www.tertullian.org
Early Church Fathers - Additional Works in English Translation
unavailable elsewhere online
unavailable elsewhere online
Why do men persist in error
Some excerpts derived from "My way of life" by Fr. Walter Farrell O.P. and Fr. Martin Healy, S T.D., 1952
#pride
Some excerpts derived from "My way of life" by Fr. Walter Farrell O.P. and Fr. Martin Healy, S T.D., 1952
#pride
Ecce Verbum
Correction of our neighbour "You become worse than the sinner if you fail to correct him" St. Augustine •We ought to respect the image of God in everyone. "Love is the most necessary of all virtues. Love in the person who preaches the word of God is like…
On fraternal correction
"When we have to find fault with anyone, we should think whether we were never guilty of his sin; and then we must remember that we are men, and might have been guilty of it; or that we once had it on our conscience, but have it no longer: and then we should bethink ourselves that we are all weak, in order that our reproof may be the outcome, not of hatred, but of pity.
But if we find that we are guilty of the same sin, we must not rebuke him, but groan with him, and invite him to repent with us."
Saint Augustine
#correction
"When we have to find fault with anyone, we should think whether we were never guilty of his sin; and then we must remember that we are men, and might have been guilty of it; or that we once had it on our conscience, but have it no longer: and then we should bethink ourselves that we are all weak, in order that our reproof may be the outcome, not of hatred, but of pity.
But if we find that we are guilty of the same sin, we must not rebuke him, but groan with him, and invite him to repent with us."
Saint Augustine
#correction