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  Here we go again?: Dangerous new COVID strain found ...everywhere.
Posted by: Stone - 08-23-2021, 06:36 AM - Forum: Pandemic 2020 [Secular] - Replies (1)

Dangerous new COVID strain found in Israel
Health Min. reports 10 cases in Israel of AY3 COVID strain, a more virulent offshoot of the contagious Delta variant.

[Image: 979848.jpg]
Coronavirus ward, Ichilov Hospital Tel AvivEitan Elhadez / TPS

Israel National News |  Aug 19

The Health Ministry reported today (Thursday) that the first ten cases of the AY3 coronavirus strain based on the Delta strain had been found in Israel. The AY3 strain is based on the Delta variant, from which a number of further mutations have been found, including several considered more "virulent." Of those infected, eight had returned from abroad and two were infected inside Israel.

This week, a representative of the Health Ministry in the Knesset said of the strain that it "causes concern and will lead us to lockdown" and expressed concern about the possibility of it being discovered in Israel, since it is a variant with a high infection rate that can develop a resistance to the coronavirus vaccines.

The Health Ministry on Thursday morning reported that the number of severe coronavirus cases had reached 603.

At the same time, the Ministry reported that 7,856 new coronavirus cases were diagnosed on Wednesday, representing 5.50% of the coronavirus test results received.

There are currently 62,163 active coronavirus cases, and the country has so far seen 6,726 coronavirus deaths, including 17 who died on Tuesday and four who died Wednesday.

Nearly one thousand (994) coronavirus patients are hospitalized, including the 603 who are in serious condition, of whom 149 are in critical condition, with 106 patients intubated.

Earlier this month, the Health Ministry said that if Israel reaches 600-700 severe coronavirus cases, the country will need to lock down in order to avoid overwhelming the hospitals.

The reason for this is that Israel's hospitals are able to properly care for just 1,200 coronavirus patients, and reaching the Ministry benchmark would signal that hospitals would reach maximum capacity within the coming weeks.

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  Feast of the Immaculate Heart of Mary - August 22nd
Posted by: Stone - 08-22-2021, 02:21 PM - Forum: Our Lady - Replies (4)

August 22 – The Octave of the Assumption (Feast of the Immaculate Heart of Mary)
Taken from The Liturgical Year by Dom Prosper Guéranger  (1841-1875)

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He alone who could understand Mary’s holiness could appreciate her glory. But Wisdom, who presided over the formation of the abyss, has not revealed to us the depth of that ocean, beside which all the virtues of the just and all the graces lavished upon them are but streamlets. Nevertheless, the immensity of grace and merit, whereby the Blessed Virgin’s supernatural perfection stands quite apart from all others, gives us a right to conclude that she has an equal supereminence in glory, which is always proportioned to the sanctity of the elect. Whereas all the other predestined of our race are placed among the various ranks of the celestial hierarchy, the holy Mother of God is exalted above all the choirs, forming by herself a distinct order, a new heaven, where the harmonies of Angels and Saints are far surpassed. In Mary, God is more glorified, better known, more loved than in all the rest of the universe. On this ground alone, according to the order of creative Providence, which subordinates the less to the more perfect, Mary is entitled to be Queen of earth and heaven. In this sense, it is for her, next to the Man-God, that the world exists. The great theologian, Cardinal de Lugo, explaining the words of the Saints on this subject, dares to say: “Just as, creating all things in his complacency for his Christ, God made him the end of creatures; so, with due proportion, we may say he drew the rest of the world out of nothing through the love of the Virgin Mother, so that she too might thus be justly called the end of all things.”

As Mother of God, and at the same time his first-born, she had a right and title over his goods; as Bride she ought to share his crown. “The glorious Virgin,” says St. Bernardine of Sienna, “has as many subjects as the Blessed Trinity has. Every creature, whatever be its rank in creation, spiritual as the Angels, rational as man, material as the heavenly bodies or the elements, heaven and earth, the reprobate and the blessed, all that springs from the power of God is subject to the Virgin. For he who is the Son of God and of the Blessed Virgin, wishing, so to say, to make his Mother’s principality in some sort equal to his Father’s, became, God as he is, the servant of Mary. If then it be true to say that every one, even the Virgin, obeys God, we may also convert the proposition, and affirm that every one, even God, obeys the Virgin.”

The empire of Eternal Wisdom comprises, so the Holy Spirit tells us, the heavens, the earth, and the abyss: the same then is the appanage of Mary on this her crowning day. Like the divine Wisdom to whom she gave Flesh, she may glory in God. He whose magnificence she once chanted, today exalts her humility. The Blessed one by excellence has become the honor of her people, the admiration of the Saints, the glory of the armies of the Most High. Together with the Spouse, let her, in her beauty, march to victory; let her triumph over the hearts of the mighty and the lowly. The giving of the world’s scepter into her hands is no mere honor void of reality: from this day forward, she commands and fights, protects the Church, defends its head, upholds the ranks of the sacred militia, raises up Saints, directs Apostles, enlightens doctors, exterminates heresy, crushes hell.

Let us hail our Queen, let us sing her mighty deeds; let us be docile to her; above all, let us love her and trust in her love. Let us not fear that, amidst the great interests of the spreading of God’s Kingdom, she will forget our littleness or our miseries. She knows all that takes place in the obscurest corners, in the furthest limits of her immense domain. From her title of universal cause under the Lord, is rightly deduced the universality of her providence; and the masters of doctrine show us Mary in glory sharing in the science called of vision, whereby all that is, has been, or is to be, is present before God. On the other hand, we must believe that her charity could not possibly be defective: as her love of God surpasses the love of all the elect, so the tenderness of all mothers united, centered upon an only child, is nothing to the love wherewith Mary surrounds the least, the most forgotten, the most neglected of all the children of God, who are her children too. She forestalls them in her solicitude, listens at all times to their humble prayers, pursues them in their guilty flights, sustains their weakness, compassionates their ills, whether of body or of soul, sheds upon all men the heavenly favors whereof she is the treasury.

Let us then say to her in the words of one of her great servants: “O most holy Mother of God, who hast beautified heaven and earth, in leaving this world thou hast not abandoned man. Here below thou didst live in heaven; from heaven thou conversest with us. Thrice happy those who contemplated thee and lived with the Mother of life! But in the same way as thou didst dwell in the flesh with them of the first age, thou now dwellest with us spiritually. We hear thy voice; and all our voices reach thine ear; and thy continual protection over us makes thy presence evident. Thou dost visit us; thine eye is upon us all; and although our eyes cannot see thee, O most holy One, yet thou art in the midst of us, showing thyself in various ways to whosoever is worthy. Thy immaculate body, come forth from the tomb, hinders not the immaterial power, the most pure activity of that spirit of thine, which, being inseparable from the Holy Ghost, breathes also where it wills. O Mother of God, receive the grateful homage of our joy, and speak for thy children to him who has glorified thee: whatsoever thou askest of him, he will accomplish it by his divine power; may he be blessed for ever!”

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  CDC Buries Study Finding That Student Masking Has 'No Statistically Significant Benefit'
Posted by: Stone - 08-22-2021, 01:11 PM - Forum: Pandemic 2020 [Secular] - No Replies

CDC Buries Study Finding That Student Masking Has 'No Statistically Significant Benefit'


ZH | AUG 21, 2021 - 03:00 PM

Less than three months ago, the Centers for Disease Control published a mostly-ignored, large-scale study of Covid-19 transmission in US schools which concluded that while masking then-unvaccinated teachers and improving ventilation was associated with lower levels of virus transmission in schools - social distancing, classroom barriers, HEPA filters, and forcing students to wear masks did not result in a statistically significant benefit.

Quote:A few major news outlets covered its release by briefly reiterating the study’s summary: that masking then-unvaccinated teachers and improving ventilation with more fresh air were associated with a lower incidence of the virus in schools. Those are common-sense measures, and the fact that they seem to work is reassuring but not surprising. Other findings of equal importance in the study, however, were absent from the summary and not widely reported. These findings cast doubt on the impact of many of the most common mitigation measures in American schools. Distancing, hybrid models, classroom barriers, HEPA filters, and, most notably, requiring student masking were each found to not have a statistically significant benefit. In other words, these measures could not be said to be effective. -NYMag

According to the report, scientists believe that the CDC's decision to intentionally omit the findings on student masking from a summary of the study amounts to "file drawering" the findings - the practice of burying studies that don't have statistically significant results.

"That a masking requirement of students failed to show independent benefit is a finding of consequence and great interest," according to Vinay Prasad, an associate professor in University of California, San Francisco’s Department of Epidemiology and Biostatistics. "It should have been included in the summary."

Epidemiologist Tracy Hoeg, author of a different CDC study on Covid-19 transmission in schools said that "The summary gives the impression that only masking of staff was studied," adding "when in reality there was this additional important detection about a student-masking requirement not having a statistical impact."

As Twitchy notes, NYMag's David Zweig questioned why the US is requiring masks when other countries don't.




David was joined by others pointing out similar facts:



More via Twitchy:
But it’s not just this CDC study. There are no studies that Zwieg — or anyone — can find that “show conclusively that kids wearing masks in schools has any effect on their own morbidity or mortality or on hospitalization or death rate in the community around them”:



Meanwhile, as we've noted a few times in the past week, there are plenty of studies which conclude that masks provide minimal to no protection.

https://www.medrxiv.org/content/10.1101/....full-text
https://swprs.org/face-masks-evidence/
https://pubmed.ncbi.nlm.nih.gov/29395560/
https://pubmed.ncbi.nlm.nih.gov/32590322/
https://pubmed.ncbi.nlm.nih.gov/15340662/
https://pubmed.ncbi.nlm.nih.gov/26579222/
https://pubmed.ncbi.nlm.nih.gov/31159777/
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4420971/
https://www.medrxiv.org/content/10.1101/...20049528v1
https://www.medrxiv.org/content/10.1101/...20047217v2
https://www.nejm.org/doi/full/10.1056/NEJMp2006372
https://jamanetwork.com/journals/jama/fu...le/2749214
https://www.cmaj.ca/content/188/8/567
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC5779801/
https://pubmed.ncbi.nlm.nih.gov/19216002/
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC4420971/
https://academic.oup.com/cid/article/65/11/1934/4068747
https://www.jstage.jst.go.jp/article/bio...f/-char/en
https://link.springer.com/article/10.1007/BF01658736
https://www.journalofhospitalinfection.c...0148-2/pdf)
https://www.ncbi.nlm.nih.gov/pmc/article...9-0009.pdf
https://web.archive.org/web/202007171418...sound-data
https://www.nap.edu/catalog/25776/rapid-...ril-8-2020
https://www.nap.edu/read/25776/chapter/1#6
https://wwwnc.cdc.gov/eid/article/26/5/19-0994_article
https://academic.oup.com/annweh/article/54/7/789/202744
https://www.ncbi.nlm.nih.gov/pmc/articles/PMC6599448/
https://www.acpjournals.org/doi/10.7326/M20-1342
https://link.springer.com/article/10.100...20-01704-y
https://clinmedjournals.org/articles/jid...p?jid=jide
https://www.sciencedirect.com/science/ar...7308702355

So why are we making American kids wear oat bags every day?

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  Thirteenth Sunday after Pentecost
Posted by: Stone - 08-22-2021, 11:11 AM - Forum: Pentecost - Replies (6)

INSTRUCTION ON THE THIRTEENTH SUNDAY AFTER PENTECOST
From Fr. Leonard Goffine's Explanations of the Epistles and Gospels for the Sundays, Holydays, and Festivals throughout the Ecclesiastical Year 36th edition, 1880

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PRAY to-day at the Introit of the Mass with the Church against her enemies: Have regard, O Lord, to thy convenant, and forsake not to the end the souls of thy poor: arise, O Lord, end judge thy cause, and forget not the voices of them 3 that seek thee. O God, why hast thou cast us off unto the end: why is thy wrath enkindled against the sheep of thy pasture? (Ps. lxxiii.) Glory be to the Father, &c.

PRAYER OF THE CHURCH. Almighty and everlasting God, give unto us an increase of faith, hope and charity; and that we may obtain that which Thou dost promise, make us to love that which Thou dost command. Thro'.

EPISTLE. (Gal. iii. 16—22.) Brethren, To Abraham were the promises made, and to his seed. He saith not, And to his seeds, as of many, but as of one: And to thy seed, which is Christ. Now this I say, that the testament which was confirmed by God, the law which was made after four hundred and thirty years doth not disannul, or make the promise of no effect. For if the inheritance be of the law, it is no more of promise. But God gave it to Abraham by promise. Why, then, was the law? It was set because of transgressions, until the seed should come to whom he made the promise, being ordained by angels in the hand of a mediator. Now a mediator is not of one: but God is one. Was the law, then, against the promises of God? God forbid. For if there had been a law given which could give life, verily justice should have been by the law. But the scripture hath concluded all under sin, that the promise by the faith of Jesus Christ might be given to them that believe.

Quote:EXPLANATION. St. Paul in this epistle proves to the Galatians who were misled by false doctrines, and adhered too much to the Jewish Law, that they could be saved only through a lively faith in Christ, enriched by good works. Therefore he says that the great promises, made by God to Abraham, referred to Christ, through whom all nations of the earth, who would believe in Him, would be blessed and saved. (Gen. xii. 3., and xxii. 18.) The law, indeed, does not annul these promises, since it rather leads to their attainment, yet it must be placed after them because of their advantages, nay even cease to exist, because the promises are now fulfilled, Christ, the promised Messiah, has really appeared and liberated man, who could not be freed from their sins by the Jewish law. O, let us be grateful for this promise, yet more, however, for the Incarnation of Christ, whereby this promise has been fulfilled.

ASPIRATION. O God, who didst send the Promised One, and with Him hast given us all, grant that we, through a lively faith in Him, may become heirs of heaven.


GOSPEL. (Luke xvn. n — 19.) At that time. As Jesus was going to Jerusalem, he passed through the midst of Samaria and Galilee : and as he entered into a certain town, there met him ten men that were lepers, who stood afar off, and lifted up their voice, saying: Jesus, master, have mercy on us. Whom, when, he saw, he said: Go, show yourselves to the priests. And it came to pass, that as they went, they were made clean. And one of them, when he saw that he was made clean, went back, with a loud voice glorifying God, and he fell on his face before his feet, giving thanks: and this was a Samaritan. And Jesus answering, said: Were not ten made clean? And where are the nine? There is no one found to return , and give glory to God, but this stranger. And he said to him: Arise go thy way; for thy faith hath made thee whole.


✠ ✠ ✠


What may be understood by leprosy in a spiritual sense?

Sin, particularly impurity, by which the soul of man is stained much more than is the body by the most horrid leprosy. In the Jewish law (Lev. xiii.) three kinds of leprosy are enumerated, viz: the leprosy of the flesh, of garments, and of houses. Spiritually, the impure are afflicted with the leprosy of the flesh, who easily infect others, and are therefore to be most carefully avoided. The leprosy of garments consists in extravagance of dress and scandalous fashions, whereby not only individuals, but also whole communities are brought to poverty, and many lose their innocence. The leprosy of houses, finally, is to be found in those places, where scandalous servants are retained, where nocturnal gatherings of both sexes are encouraged, where obscenities are indulged in, where unbecoming dances and plays are held, and filthy actions performed; where married people allow themselves liberties in presence of others, and give scandal to their household, where they take their small children and even such as already have the use of reason, with themselves to bed, where they permit children of different sexes to sleep together, &c. Such houses are to be avoided, since they are infected with the pestilential leprosy of sin, and woe to them who voluntarily remain in them.


Why did the lepers remain standing afar off?

Because it was thus commanded in the law of Moses, (Lev. xiii. 46.) so that no one would be infected by them. From this we learn that we must carefully avoid scandalous persons and houses; for he who converses with lewd, vain and unchaste persons, will soon become like them. (Ecclus. xiii. 1.)


Why did Christ send the lepers to the priests?

This He did to show the honor due to the sacerdotal dignity and to the law of God: for it was commanded, (Lev. xiv.) that the lepers should show themselves to the priests, in order to be declared by them clean or unclean; He did it to try the faith, the confidence, and the obedience of these lepers: for Christ did not wish to heal them upon their mere prayer, but their cure was to cost them something, and they were to merit it by their cooperation. Their purification, therefore, was the reward of their obedience and faith. Further Christ sent these lepers to the priests to show figuratively, as it were, that he who wishes to be freed from the leprosy of sin, must contritely approach the priest, sincerely confess his sins, and be cleansed by him by means of absolution.


Why did Christ ask for the others, who were also made clean?

To show how much ingratitude displeases Him. Although He silently bore all other injuries, yet He could not permit this ingratitude to pass unresented. So great, therefore, is the sin of ingratitude, hateful alike to God and man! Ingratitude," says St. Bernard, is an enemy of the soul, which destroys merits, corrupts virtues, and impedes graces: it is a heavy wind, which dries up the fountain of goodness, the dew of mercy, and the stream of the grace of God." "The best means," says St. Chrysostom, "of preserving benefits, is the remembrance of them and gratitude for them, and nothing is more acceptable to God than a grateful soul; for, while He daily overloads us with innumerable benefits, He asks nothing for them, but that we thank Him." Therefore, my dear Christian, by no means forget to thank God in the morning and evening, before and after meals. As often as you experience the blessing of God in your house, in your children, and your whole property, thank God, but particularly when you take in the fruits of the earth; (Lev. xxiii. 10.) by this you will always bring upon yourself new blessings and new graces. "We cannot think, say, or write anything better or more pleasing to God," says St. Augustine, "than: Thanks be to God."

ASPIRATION. O most gracious Jesus! who, as an example for us, wast always grateful to Thy Heavenly, Father, as long as Thou didst live upon earth, grant, that I may always thank God for all His benefits, according to Thy example and the teaching of Thy servant St. Paul. (Col. ii. 17.)



✠ ✠ ✠



INSTRUCTION ON THE SACRAMENT OF HOLY ORDER

Go, show yourselves to the priests. (Luke xvii. 14.)

SUCH honor did God show to the priests of the Old Law that He sent the lepers to them, although they could in no wise contribute to the removal of leprosy. What honor, therefore, do the priests of the New Law deserve, who through the sacerdotal ordination, have not only received from God the power to free mankind from the leprosy of the soul, but also far higher privileges.


Is the priesthood a special and holy state, selected by God?

Yes; this is evident from the writings of the Old as well as of the New Testament, and is confirmed by holy apostolic tradition. In the Mosaic Law God Himself selected a particular race — Aaron and his descendants — from among the tribes of Juda, to perform solemnly the public service, to pray for the people, and instruct them in matters of religion, (Exod. xxviii. 1.; Lev.xi. 7; Kings ii. 28.) but particularly to offer the daily sacrifices, (Lev. i. 1 1 ; Num. xviii.) for which offices they were consecrated by different ceremonies, ordained by God, which ceremonies lasted seven days. (Exod. xxviii. 4. &c. id. xxix.) Besides these, God instituted a sort of minor priesthood, Levites, for the service of the temple and of God; (Num. hi. 12; viii. 6-18.) they were of the tribe of Levi, and received no land like the other tribes, but lived on the offerings and tithes, and were consecrated like the priests. (Num. xviii. 21.; viii. 6-26.)

This priesthood, an emblem of the real priesthood of the New Testament, was not abolished by Christ, but He brought it to its fulfilment and completed it, since He did not come to take away but fulfil the law. For this reason Christ selected twelve apostles and seventy-two disciples from among the faithful, at the commencement of His public life, and He said to them: I have chosen you, and have appointed you, that you should go, and should bring forth fruit. (John xv. 10.) He gave them power to free man from sin, to sanctify and reconcile him with God. (Matt, xviii. 18.) He commanded them to preach His gospel to all nations, {Matt, xxviii. 18 — 20.) and to offer up His holy Sacrifice. (Luke xxii. 19.) Just as the apostles were chosen by Christ, so afterwards by the Holy Ghost St. Paul was chosen to be an apostle, and he calls himself a minister of Christ and a dispenser of the mysteries of God, (i Cor. iv. i) and who together with Barnabas was ordained. (Acts xiii. 2, 3.) In the same manner the apostles chose their successors, and ordained them, (i Tim. iv. 14.; ii Tim. i. 6.) and even appointed seven deacons, as assistants in the priestly office. (Acts vi. 1—3.) From these clear testimonies of holy Writ, it is evident that, as God in the Old, so Christ in the New Testament chose a particular class of men, and established certain grades among them, for the government of His Church, for the service of God, and the salvation of the faithful, as holy apostolic tradition also confirms. Already the earliest Fathers, Ignatius and Clement, disciples of the apostles, write of bishops, priests, and deacons, who are destined for the service of God and the faithful. Subdeacons, ostiariates , lectors, exorcists, and acolytes, are mentioned by St. Gregory of Nazianzen, St. Justin, St. Cyprian, and many others, but particularly by the Council of Carthage in the year 398, which also gives the manner of ordaining priests.

The heretics, indeed, contend that the Roman Catholic Church robs the true believers of their dignity, since she grants the priesthood only to a certain class, and give as proofs of their assertion two texts, where St. Peter (i Pet. ii. 9.) calls the faithful a kingly priesthood, and where St. John (Apoc. i. 6.) says that Christ made us kings and priests. But these texts speak only of an internal priesthood, according to which every Christian, sanctified by baptism, who is in the state of grace, and consequently justified, and a living member of Christ , the great High Priest, should offer spiritual sacrifices, that is, good works, such as prayer, mortification, charity, penance &c, on the altar of the heart, as also St. Peter, (i Pet. ii. 5-) St. Paul, (Rom. xii. 1.) and David (Ps. 1. 19.) teach. If the assertion of the heretics were true that all believers are priests, why did God in the Old Law institute an especial priesthood, why did Christ and the apostles choose suitable men for the service of God? If all believers must be priests, why are not all kings, since St. John says, that Christ has made us kings? God on the contrary, severely punished those who presumed to arrogate to themselves a priestly office, as He did to King Ozias, who was afflicted with leprosy, because he burnt incense in the temple, which the priests alone were permitted to do. (ii Paralip. xxvi. 18. 19.)

Of course heretics must make this assertion; for since they say that Scripture is the only rule of faith, and that every one can explain it, for what purpose are preachers necessary? And since they have no sacrifice, and with the exception of baptism, no Sacraments, for what purpose should hey want priests? But since the sacrifice of Jesus is to continue m the Catholic Church until the end of time, since all the Sacraments instituted by Christ are still dispensed by her and the command of Christ to teach all nations, must be carried out by her, therefore there must be priests chosen and destined, who will perform the ministry of the Lord and these must not only be chosen, but also be consecrated for
this by a special Sacrament.


What is Holy Order?

Holy Order is a Sacrament by which Bishops, Priests &c are ordained, and receive grace and power to perform the duties belonging to their charge.


What is the external sign, by which grace is communicated to the priests?

The imposition of the bishop's hands, the presentation of the chalice with bread and wine, and the words by which power is given to offer the Sacrifice of the New Law changing bread and wine into the Body and Blood of Christ, and to forgive or retain sins. (Cone. Flor. in Deer. Eug. et 7 rid Sess. 14. c . 3. de poen. et Sess. 22. c. 1.)


When did Christ institute this Sacrament?

At the Last Supper, when, having changed bread and ine into His body and blood, He said: Do this for a commemoration of me, and when after His Resurrection He said to them: As the Father hath sent me, I also send you (to free man from sin and to sanctify him). When he had said this, he breathed on them: and he said to them: Receive ye the Holy Ghost. (John xx. 21. 22.) The power to forgive and retain sins He gave them when He said: Whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained. (John xx. 23.)


Has Holy Order always been regarded as a Sacrament in the Church?

Yes for St Paul admonishes his disciple Timothy (i Tim iv. 14.) not to neglect the grace conferred upon him by the imposition of hands, and in another place he admonishes him, (ii Tim, i. 6.) to stir up the grace which was in him by the imposition of his (St. Paul's; hands. From this it follows, that St. Paul believed that the external sign of the imposition of hands of the bishops conferred a particular grace, wherein, indeed, the essence of a Sacrament consists. Therefore the Council of Trent (Scss. 23. de ord. can. 3.) declares those anathema, who contend, that Holy Order is not a real and true Sacrament, instituted by Christ, but only a human invention, or a certain form of electing the ministers of the Word of God and the Sacraments.


Are those called to the priesthood ordained at once?

No, they are not admitted to Holy Order until they have undergone a rigid examination regarding their vocation, moral conduct, and their knowledge of the sacred science.


How many degrees are there in Holy Order?

In Holy Order there are seven degrees: four lesser, and three greater.

Of the lesser, the first is that of Porter, whose office is to keep the keys of the Church, sacristy, treasury, and to see that due respect is observed in the house of God: to him the bishop says, in his ordination: So behave yourself as to give an account to God of what is kept under your charge.

2. That of Lector: his office is to read aloud the lessons of the Old and New Testament, which belong to the divine office, and to instruct the ignorant in the rudiments of the Christian religion: the bishop gives him a book containing those things, and charges him faithfully and profitably to fulfil his office.

3. That of Exorcist; to him is given power to exorcise possessed persons: the bishop gives a book of exorcism, and bids him receive the power to lay his hands on such as are possessed, whether baptized or catechumens.

4. That of Acolyte; his office is to assist the deacon and sub-deacon at the altar; to carry the Lights, to prepare the wine and water for consecration, and attend to the divine mysteries: the bishop gives him a wax candle, with two little cruets, bidding him light the candle, and serve wine and water in the cruets.

The first of the greater is the order of subdeacon; he serves the deacon; prepares the altar, the chalice, the bread, and the wine; he reads the epistle aloud at high Mass; the bishop before he ordains him declares that none are to receive this order, but those who will observe perpetual continency; he then gives him a chalice, paten, basin and towel, two little cruets, and the book of epistles; bids him consider his ministry, and behave so as to please God.

The second of the greater orders is that of Deacon; his office is immediately to assist the bishop or priest at high Mass; and the administration of the sacraments. He reads the Gospel aloud at high Mass; he gives the cup when the sacrament of the Eucharist is given in both kinds; he may administer baptism, and preach the Gospel, by commission. To him the bishop gives a book of Gospels, with power to read it in the Church of God. The third is that of Priesthood, which has two degrees of power and dignity: that of bishops, and that of priests. The office of a priest is to consecrate and offer the sacrifice of the Body and Blood of Christ, under the forms of bread and wine ; to administer all the sacraments, except Confirmation and Holy Order; to preach the Gospel, to bless the people, and to conduct them in the way to life eternal; as also to bless such things as are not reserved to the benediction of the bishop. The bishop, when he ordains a priest, anoints his hands with oil; he gives him the paten with bread upon it, and a chalice with wine, with power to offer sacrifice for the living and the dead; then he lays his hands upon him and says: Receive the Holy Ghost, whose sins &c, and performs several other ceremonies.

Learn from this instruction to honor and respect the priests, whose dignity as representatives of God, and dispensers of His mysteries, surpasses all human dignity; upon whom a load, too heavy even for angels, as St. Chrysostom says, has been imposed, namely the care of your immortal soul; who daily enter the sanctuary before the face of the Lord, to offer the immaculate Lamb of God for the forgiveness of our sins; to whom Jesus confided the merits of His most precious blood, in order to cleanse your soul therewith in the tribunal of penance, if you confess your sins contritely; of whom God will one day ask the strictest account. Honor, therefore, these ministers of God, pray daily for the assistance of heaven in their difficult calling; particularly on the Ember-days implore God, that He may send pious and zealous priests; and if, perhaps, you know a bad priest, do not despise his high dignity which is indelibly imprinted on him, have compassion on him, pray for him, and consider that Jesus has said of such: "All things whatsoever they shall say to you, observe and do: but according to their works do ye not." (Matt, xxiii. 3.)

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  The martyrdom of Barsamya, bishop of Edessa.
Posted by: Stone - 08-21-2021, 08:37 AM - Forum: The Saints - No Replies

Martyrdom of Barsamya of Edessa
Taken from here

Further, the Martyrdom of Barsamya, the Bishop of the Blessed City Edessa.

In the year four hundred and sixteen of the kingdom of the Greeks, that is the fifteenth year of the reign of the sovereign ruler, our lord, Trajan Cæsar, in the consulship of Commodus and Cyrillus, in the month Ilul, on the fifth day of the month, the day after Lysinus, the judge of the country, had heard the case of Sharbil the priest; as the judge was sitting in his judgment-hall, the Sharirs of the city came before him and said to him: We give information before your Excellency concerning Barsamya, the leader of the Christians, that he went up to Sharbil, the priest, as he was standing and ministering before the venerable gods, and sent and called him to him secretly, and spoke to him, quoting from the books in which he reads in the church where their congregation meets, and recited to him the belief of the Christians, and said to him, It is not right for you to worship many gods, but only one God, and His Son Jesus Christ— until he made him a disciple, and induced him to renounce the gods whom he had formerly worshipped; and by means of Sharbil himself also many have become disciples, and are gone down to the church, and lo! This day they confess Christ; and even Avida, and Nebo, and Barcalba, and Hafsai, honourable and chief persons of the city, have yielded to Sharbil in this. We, accordingly, as Sharirs of the city, make this known before your Excellency, in order that we may not receive punishment as offenders for not having declared before your Excellency the things which were spoken in secret to Sharbil by Barsamya the guide of the church. Your Excellency now knows what it is right to command in respect of this said matter.

And, immediately that the judge heard these things, he sent the Sharirs of the city, and some of his attendants with them, to go down to the church and bring up Barsamya from the church. And they led him and brought him up to the judgment-hall of the judge; and there went up many Christians with him, saying: We also will die with Barsamya, because we too are of one mind with him in respect to the doctrine of which he made Sharbil a disciple, and in all that he spoke to him, and in all the instruction that Sharbil received from him, so that he was persuaded by him, and died for the sake of that which he heard from him.

And the Sharirs of the city came, and said to the judge: Barsamya, as your Excellency commanded, lo! Is standing at the door of the judgment-hall of your Lordship; and honourable chief-persons of the city, who became disciples along with Sharbil, lo! Are standing by Barsamya, and crying out, We will all die with Barsamya, who is our teacher and guide.

And, when the judge heard those things which the Sharirs of the city had told him, he commanded them to go out and write down the names of the persons who were crying out, We will die with Barsamya. And, when they went out to write down the names of these persons, those who so cried out were too many for them, and they were not able to write down their names, because they were so many: for the cry kept coming to them from all sides, that they would die for Christ's sake along with Barsamya.

And, when the tumult of the crowd became great, the Sharirs of the city turned back, and came in to the judge, and said to him: We are not able to write down the names of the persons who are crying aloud outside, because they are too many to be numbered. And the judge commanded that Barsamya should be taken up to the prison, so that the crowd might be dispersed which was collected together about him, lest through the tumult of the multitude there should be some mischief in the city. And, when he went up the jail, those who had become disciples along with Sharbil continued with him.

And after many days were passed the judge rose up in the morning and went down to his judgment-hall, in order that he might hear the case of Barsamya. And the judge commanded, and they brought him from the prison; and he came in and stood before him. The officers said: Lo, he stands before your Excellency.

The judge said: Are you Barsamya, who hast been made ruler and guide of the people of the Christians, and made a disciple of Sharbil, who was chief-priest of the gods, and used to worship them?

Barsamya said: It is I who have done this, and I do not deny it; and I am prepared to die for the truth of this.

The judge said: How is it that you were not afraid of the command of the emperors, so that, when the emperors commanded that every one should sacrifice, you induced Sharbil, when he was standing and sacrificing to the gods and offering incense to them, to deny that which he had confessed, and confess Christ whom he had denied?

Barsamya said: I was assuredly made a shepherd of men, not for the sake of those only who are found, but also for the sake of those who have strayed from the fold of truth, and become food for the wolves of paganism; and, had I not sought to make Sharbil a disciple, at my hands would his blood have been required; and, if he had not listened to me, I should have been innocent of his blood.

The judge said: Now, therefore, since you have confessed that it was you that made Sharbil a disciple, at your hands will I require his death; and on this account it is right that you rather than he should be condemned before me, because by your hands he has died the horrible deaths of grievous tortures for having abandoned the command of the emperors and obeyed your words.

Barsamya said: Not to my words did Sharbil become a disciple, but to the word of God which He spoke: You shall not worship images and the likenesses of men. And it is not I alone that am content to die the death of Sharbil for his confession of Christ, but also all the Christians, members of the Church, are likewise eager for this, because they know that they will secure their salvation before God thereby.

The judge said: Answer me not in this manner, like Sharbil your disciple, lest your own torments be worse than his; but promise that you will sacrifice before the gods on his behalf.

Barsamya said: Sharbil, who knew not God, I taught to know Him: and do you bid me, who have known God from my youth, to renounce God? God forbid that I should do this thing!

The judge said: You have made the whole creation disciples of the teaching of Christ; and lo! They renounce the many gods whom the many worshipped. Give up this way of thinking, lest I make those who are near tremble at you as they behold you today, and those also that are afar off as they hear of the torments to which you are condemned.

Barsamya said: If God is the help of those who pray to Him, who is he that can resist them? Or what is the power that can prevail against them? Or your own threats — what can they do to them: to men who, before you give commandment concerning them that they shall die, have their death already set before their eyes, and are expecting it every day?

The judge said: Bring not the subject of Christ before my judgment-seat; but, instead of this, obey the command of the emperors, who command to sacrifice to the gods.

Barsamya said: Even though we should not lay the subject of Christ before you, yet the sufferings of Christ are portrayed indelibly in the worshippers of Christ; and, even more than you hearken to the commands of the emperors, do we Christians hearken to the commands of Christ the King of kings.

The judge said: Lo! You have obeyed Christ and worshipped him up to his day: henceforth obey the emperors, and worship the gods whom the emperors worship.

Barsamya said: How can you bid me renounce that in which I was born? When lo! You exacted punishment for this at the hand of Sharbil, and said to him: Why have you renounced the paganism in which you were born, and confessed Christianity to which you were a stranger? Lo! even before I came into your presence you yourself gave testimony on the matter beforehand, and said to Sharbil: The Christians, to whom you are gone over, do not renounce that in which they were born, but continue in it. Abide, therefore, by the word, which you have spoken.

The judge said: Let Barsamya be scourged, because he has rebelled against the command of the emperors, and has caused those also who were obedient to the emperors to rebel with him.

And, when he had been scourged by five men, he said to him: Reject not the command of the emperors, nor insult the emperors' gods.

Barsamya said: Your mind is greatly blinded, O judge, and so also is that of the emperors who gave you authority; nor are the things that are manifest seen by you; nor do ye perceive that lo! The whole creation worships Christ; and you say to me, Do not worship Him, as if I alone worshipped Him — Him whom the watchers above worship on high.

The judge said: But if you have taught men to worship Christ, who is it that has persuaded those above to worship Christ?

Barsamya said: Those above have themselves preached, and have taught those below concerning the living worship of the King Christ, seeing that they worship Him, and His Father, together with His divine Spirit.

The judge said: Give up these things which your writings teach you, and which you teach also to others, and obey those things which the emperors have commanded, and spurn not their laws— lest ye be spurned by means of the sword from the light of this venerable sun.

Barsamya said: The light which passes away and abides not is not the true light, but is only the similitude of that true light, to whose beams darkness comes not near, which is reserved and stands fast for the true worshippers of Christ.

The judge said: Speak not before me of anything else instead of that about which I have asked you, lest I dismiss you from life to death, for denying this light which is seen and confessing that which is not seen.

Barsamya said: I cannot leave alone that about which you ask me, and speak of that about which you do not ask me. It was you that spoke to me about the light of the sun, and I said before you that there is a light on high which surpasses in its brightness that of the sun which you worship and honour. For an account will be required of you for worshipping your fellow- creature instead of God your Creator.

The judge said: Do not insult the very sun, the light of creatures, nor set at nought the command of the emperors, nor contentiously resist the lords of the country, who have authority in it.

Barsamya said: Of what avail is the light of the sun to a blind man that cannot see it? For without the eyes of the body, it is not possible for its beams to be seen. So that by this you may know that it is the work of God, forasmuch as it has no power of its own to show its light to the sightless.

The judge said: When I have tortured you as you deserve, then will I write word about you to the Imperial government, reporting what insult you have offered to the gods, in that you made a disciple of Sharbil the priest, one who honoured the gods, and that you despise the laws of the emperors, and that you make no account of the judges of the countries, and live like barbarians, though under the authority of the Romans.

Barsamya said: You do not terrify me by these things which you say. It is true, I am not in the presence of the emperors today; yet lo! Before the authority which the emperors have given you I am now standing, and I am brought to trial, because I said, I will not renounce God, to whom the heavens and the earth belong, nor His Son Jesus Christ, the King of all the earth.

The judge said: If you are indeed assured of this, that you are standing and being tried before the authority of the emperors, obey their commands, and rebel not against their laws, lest like a rebel you receive the punishment of death.

Barsamya said: But if those who rebel against the emperors, even when they justly rebel, are deserving of death, as you say, for those who rebel against God, the King of kings, even the punishment of death by the sword is too little.

The judge said: It was not that you should expound in my judgment-hall that you were brought in before me, because the trial on which you stand has but little concern with expounding, but much concern with the punishment of death, for those who insult the emperors and comply not with their laws.

Barsamya said: Because God is not before your eyes, and you refuse to hear the word of God; and graven images that are of no use, which have a mouth and speak not, are accounted by you as though they spoke, because your understanding is blinded by the darkness of paganism in which you stand —

The judge interrupting said: Leave off those things you are saying, for they will not help you at all, and worship the gods, before the bitter tearings of combs and harsh tortures come upon you.

Barsamya said: Do thou too leave off the many questions which lo! You ask me, and give command for the stripes and the combs with which you menace me: for your words will not help you so much as your inflictions will help me.

The judge said: Let Barsamya be hanged up and torn with combs.

And at that very moment there came to him letters from Alusis the chief proconsul, father of emperors. And he commanded, and they took down Barsamya, and he was not torn with combs; and they took him outside of the hall of judgment.

And the judge commanded that the nobles, and the chief persons, and the princes, and the honourable persons of the city, should come before him, that they might hear what was the order that was issued by the emperors, by the hand of the proconsuls, the rulers of the countries under the authority of the Romans. And it was found that the emperors had written by the hand of the proconsuls to the judges of the countries: Since our Majesty commanded that there should be a persecution against the people of the Christians, we have heard and learned, from the Sharirs whom we have in the countries under the dominion of our Majesty, that the people of the Christians are persons who eschew murder, and sorcery, and adultery, and theft, and bribery and fraud, and those things for which the laws of our Majesty also exact punishment from those who commit them. We, therefore, in our impartial justice, have commanded that on account of these things the persecution of the sword shall cease from them, and that there shall be rest and quietness in all our dominions, they continuing to minister according to their custom and no man hindering them. It is not, however, towards them that we show clemency, but towards their laws, agreeing as they do with the laws of our Majesty. And, if any man hinder them after this our command, that sword which is ordered by us to descend upon those who despise our command, the same do we command to descend upon those who despise this decree of our clemency.

And, when this command of the emperor's clemency was read, the whole city rejoiced that there was quietness and rest for every man. And the judge commanded, and they released Barsamya, that he might go down to his church. And the Christians went up in great numbers to the judgment-hall, together with a great multitude of the population of the city, and they received Barsamya with great and exceeding honour, repeating psalms before him, according to their custom; there went also the wives of the chief of the wise men. And they thronged about him, and saluted him, and called him the persecuted confessor, the companion of Sharbil the martyr. And he said to them: Persecuted I am, like yourselves; but from the tortures and combs of Sharbil and his companions I am clean escaped. And they said to him: We have heard from you that a teacher of the Church has said, The will, according to what it is, so is it accepted. And, when he was entered into the church, he and all the people that were with him, he stood up and prayed, and blessed them and sent them away to their homes rejoicing and praising God for the deliverance which He had wrought for them and for the Church.

And the day after Lysinas the judge of the country had set his hand to these Acts, he was dismissed from his authority.

I Zenophilus and Patrophilus are the notaries who wrote these Acts, Diodorus and Euterpes, Sharirs of the city, bearing witness with us by setting-to their hand, as the ancient laws of the ancient kings command.

This Barsamya, bishop of Edessa, who made a disciple of Sharbil, the priest of the same city, lived in the days of Fabianus, bishop of the city of Rome. And ordination to the priesthood was received by Barsamya from Abshelama, who was bishop in Edessa; and by Abshelama ordination was received from Palut the First; and by Palut ordination was received from Serapion, bishop of Antioch; and by Serapion ordination was received from Zephyrinus, bishop of Rome; and Zephyrinus of Rome received ordination from Victor of the same place, viz., Rome; and Victor received ordination from Eleutherius; and Eleutherius received it from Soter; and Soter received it from Anicetus; and Anicetus received it from Dapius; and Dapius received it from Telesphorus; and Telesphorus received it from Xystus; and Xystus received it from Alexander; and Alexander received it from Evartis; and Evartis received it from Cletus; and Cletus received it from Anus; and Anus received it from Simon Cephas; and Simon Cephas received it from our Lord, together with his fellow apostles, on the first day of the week, the day of the ascension of our Lord to His glorious Father, which was the fourth day of Heziran, which was is the nineteenth year of the reign of Tiberius Cæsar, in the consulship of Rufus and Rubelinus, which year was the year 341; for in the year 309 occurred the advent of our Saviour in the world, according to the testimony which we ourselves have found in a correct register among the archives, which errs not at all in whatever it sets forth.

Here ends the martyrdom of Barsamya, bishop of Edessa.

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  August 21st – St. Jane Frances Fremiot de Chantal, Widow
Posted by: Stone - 08-21-2021, 08:27 AM - Forum: August - No Replies

August 21 – St. Jane Frances Fremiot de Chantal, Widow
Taken from The Liturgical Year by Dom Prosper Guéranger  (1841-1875)

[Image: ffrancisdesales.jpg?resize=768%2C768&ssl=1]

Although Mary’s glory is within her, beauty appears also in the garment wherewith she is clad: a mysterious robe woven of the virtues of the Saints, who owe to her both their justice and their reward. As every grace comes to us through our Mother, so all the glory of heaven converges towards that of the Queen.

Now among the blessed souls there are some more immediately connected with the holy Virgin. Prevented by the peculiarly tender love of the Mother of grace, they left all things, when on earth, to run after the odor of the perfumes of the Spouse she gave to the world; in heaven they keep the greater intimacy with Mary which was theirs even in the time of exile. Hence it is that at this time of her exaltation beside the Son of God, the Psalmist sings also of the Virgins entering joyously with her into the temple of the King. The crowning of our Lady is truly the special feast of these daughters of Tyre, who have themselves become princesses and queens in order to form her noble escort and her royal court.

If the Saint proposed to our veneration today is not adorned with the diadem of virginity, she is nevertheless one of those who have deserved in their humility to hear the heavenly message: Hearken, O daughter, and see, and incline thy ear; and forget thy people and thy father’s house. In reply, such was her eagerness in the ways of love, that numberless virgins followed in her footsteps in order to be more sure of reaching the Spouse. She also, then, has a glorious place in the vesture of gold, with its play of colors, wherewith the Queen of Saints is clad in her triumph. For what is the variety noticed by the Psalm, in the embroideries and fringes of that robe of glory, if not the diversity of tints in the gold of divine charity among the elect? In order to bring forward the happy effect produced by this diversity in the light of the Saints, Eternal Wisdom has multiplied the forms under which the life of the counsels may be presented to the world. Such is the teaching given in the holy Liturgy, by bringing together the feasts of yesterday and today on its sacred cycle. Between Cistercian austerity and the more interior renouncement of the Visitation of holy Mary, there seems to be a great distance: nevertheless the Church unites the memory of St. Jane de Chantal and of the Abbot of Clairvaux in homage to the Blessed Virgin during the happy Octave which consummates her glory; it is because all rules of perfection are alike in being merely variations of the one Rule, that of love, of which Mary’s life was a perfect patter. “Let us not divide the robe of the Bride,” says St. Bernard. “Unity, as well in heaven as on earth, consists in charity. Let him who glories in the rule, not break the rule by acting contrary to the Gospel. If the kingdom of God is within us, it is because it is not meat and drink; but justice, and peace, and joy in the Holy Ghost. To criticize others on their exterior observance, and to neglect the Rule in what regards the soul, is to take out a gnat from the cup and to swallow a camel. Thou breakest thy body with endless labor, thou mortifiest with austerities thy members which are on the earth; and thou dost well. But while thou allowest thyself to judge him who does not so much penance, he perhaps is following the advice of the Apostle: more eager for the better gifts, keeping less of that bodily exercise which is profitable to little he gives himself up more to that godliness which is profitable to all things. Which then of you two keeps the Rule better? doubtless he that becomes better thereby. Now which is the better? The humbler? or the more fatigued? Learn of me, said Jesus, because I am meek and humble of heart.”

St. Francis de Sales, in his turn, speaking of the diversity of religious Orders, says very well: “All Religious Orders have one spirit common to them all, and each has a spirit peculiar to itself. The common spirit is the design they all have of aspiring after the perfection of charity; but the peculiar spirit of each is the means of arriving at that perfection of charity, that is to say, at the union of our souls with God, and with our neighbor through the love of God.” Coming next to the special spirit of the institute he had founded together with our Saint, the Bishop of Geneva declares that it is “a spirit of profound humility towards God and of a great sweetness towards our neighbor, inasmuch as there is less rigor towards the body, so much the more sweetness must there be in the heart.” And because “this Congregation has been so established that no great severity may prevent the weak and infirm from entering it and giving themselves up to the perfection of divine love,” he adds playfully: “If there be any sister so generous and courageous as to wish to attain perfection in a quarter of an hour by doing more than the Community does, I would advise her to humble herself and be content to become perfect in three days, following the same course as the rest. For a great simplicity must always be kept in all things: to walk simply, that is the true way for the daughters of the Visitation, a way exceedingly pleasing to God and very safe,”

With sweetness and humility for motto, the pious Bishop did well to give his daughters for escutcheon the divine Heart whence these gentle virtues derive their source. We know how magnificently heaven justified the choice. Before a century had elapsed, a nun of the Visitation, the Blessed Margaret Mary, could say: “Our adorable Savior showed me the devotion to his divine Heart as a beautiful tree which he had destined from all eternity to take root in the midst of our Institute. He wills that the daughters of the Visitation should distribute the fruits of this sacred tree abundantly to all those that wish to eat of it, and without fear of its failing them.”

“Love! love! love! my daughters; I know nothing else.” This did Jane de Chantal, the glorious co-operatrix of St. Francis in establishing the Visitation of holy Mary, often cry out in her latter years. “Mother,” said one of the sisters, “I shall write to our houses that your Charity is growing old, and that, like your godfather St. John, you can speak of nothing but love.” To which the Saint replied: “My daughter, do not make such a comparison, for we must not profane the Saints by comparing them to poor sinners; but you will do me a pleasure if you tell those sisters that if I went by my own feelings, if I followed my inclination, and if I were not afraid of wearying the sisters, I should never speak of anything but Charity; and I assure you, I scarcely ever open my mouth to speak of holy things, without having a mind to say: Thou shalt love the Lord with thy whole heart, and thy neighbor as thyself.”

Such words are worthy of her who obtained for the Church the admirable Treatise on the Love of God, composed, says the Bishop of Genoa, for her sake, at her request and solicitation, for herself and her companions. At first, however, the impetuosity of her soul, overflowing with devotedness and energy, seemed to unfit her to be mistress in a school where heroism can only express itself by the simple sweetness of a life altogether hidden in God. It was to discipline this energy of the valiant woman without extinguishing its ardor, that St. Francis perseveringly applied himself during the eighteen years he directed her. “Do all things,” he repeats in a thousand ways, “without haste, gently, as do the Angels; follow the fuidance of divine movements, and be supple to grace; God wills us to be like little children.” And this reminds us of an exquisite page from the amiable Saint, which we cannot resist quoting: “If one had asked the sweet Jesus when he was carried in his Mother’s arms, whither he was going, might he not with good reason have answered: I go not, ’tis my Mother that goes for me: and if one had said to him: But at least do you not go with your Mother? Might he not reasonably have replied: No, I do not go, or if I go whither my Mother carries me, I do not myself walk with her nor by my own steps, but by my Mother’s, by her, and in her. But if one had persisted with him, saying: But at least, O most dear divine child, you really will to let yourself be carried by your sweet Mother? No, verily, might he have said, I will nothing of all this, but as my entirely good Mother walks for me, so she wills for me; I leave her the care as well to go as to will to go for me where she likes best; and as I go not but by her steps, so I will not but by her will; and from the instant I find myself in her arms, I give no attention either to willing or not willing, turning all other cares over to my Mother, save only the care to be on her bosom, to suck her sacred breast, and to keep myself close clasped to her most beloved neck, that I may most lovingly kiss her with the kisses of my mouth. And be it known to you that while I am amidst the delights of these holy caresses which surpass all sweetness, I consider that my Mother is a tree of life, and myself on her as its fruit, that I am her own heart in her breast, or her soul in the midst of her heart, so that as her going serves both her and me without my troubling myself to take a single step, so her will serves us both without my producing any act of my will about going or coming. Nor do I ever take notice whether she goes fast or slow, hither or thither, nor do I inquire whither she means to go, contenting myself with this, that go whither she please I go still locked in her arms, close laid to her beloved breasts, where I feed as among lilies … Thus should we be, Theotimus, pliable and tractable to God’s good pleasure.”

The Church abridges for us far better than we could, the life of St. Jane Frances de Chantal:

Quote:Jane Frances Frémiot de Chantal was born at Dijon in Burgundy, of noble parents, and from her childhood gave clear signs of her future great sanctity. It was said that when only five years of age, she put to silence a Calvinist nobleman by substantial arguments, far beyond her age, and when he offered her a little present she immediately threw it into the fire, saying: “This is how heretics will burn in hell, because they do not believe Christ when he speaks.” When she lost her mother, she put herself under the care of the Virgin Mother of God, and dismissed a maid servant who was enticing her to love of the world. There was nothing childish in her manners; she shrank from worldly pleasures, and thirsting for martyrdom, she devoted herself entirely to religion and piety. She was given in marriage by her father to the Baron de Chantal, and in this new state of life she strove to cultivate every virtue, and busied herself in instructing in faith and morals her children, her servants and all under her authority. Her liberality in relieving the necessities of the poor was very great, and more than once God miraculously multiplied her stores of provisions; on this account she promised never to refuse any one who begged an alms in Christ’s name.

Her husband having been killed while hunting, she determined to embrace a more perfect life and bound herself by a vow of chastity. She not only bore her husband’s death resignedly, but overcame herself so far as to stand godmother to the child of the man who had killed him, in order to give a public proof that she pardoned him. She contented herself with a few servants and with plain food and dress, devoting her costly garments to pious usages. Whatever time remained from her domestic cares she employed in prayer, pious reading, and work. She could never be induced to accept offers of second marriage, even though honorable and advantageous. In order not to be shaken in her resolution of observing charity, she renewed her vow, and imprinted the most holy name of Jesus Christ upon her breast with a red-hot iron. Her love grew more ardent day by day. She had the poor, the abandoned, the sick, and those who were afflicted with the most terrible diseases brought to her, and not only sheltered, and comforted, and nursed them, but washed and mended their filthy garments, and did not shrink from putting her lips to their running sores.

Having learned the will of God from St. Francis de Sales her director, she founded the Institute of the Visitation of our Lady. For this purpose she quitted, with unfaltering courage, her father, her father-in-law, and even her son, over whose body she had to step in order to leave her home, so violently did he oppose her vocation. She observed her Rule with the utmost fidelity, and so great was her love of poverty, that she rejoiced to be in want of even the necessaries of life. She was a perfect model of Christian humility, obedience, and all other virtues. Wishing for still higher ascensions in her heart, she bound herself by a most difficult vow, always to do what she thought most perfect. At length when the Order of the Visitation had spread far and wide, chiefly through her endeavors, after encouraging her sisters to piety and charity by words and example, and also by writings full of divine wisdom; laden with merits, she passed to the Lord at Moulins, having duly received the Sacraments of the Church. She died on the 13th of December, in the year 1641. St. Vincent de Paul, who was at a great distance, saw her soul being carried to heaven, and St. Francis de Sales coming to meet her. Her body was afterwards translated to Annecy. Miracles having made her illustrious both before and after her death, Benedict XIV placed her among the Blessed, and Pope Clement XIII among the Saints. Pope Clement XIV commanded her feast to be celebrated by the universal Church on the 12 of the Calends of September.

The office of Martha seemed at first to be destined for thee, O great Saint! Thy father, Francis de Sales, forestalling St. Vincent de Paul, thought of making thy companions the first daughters of Charity. Thus was given to thy work the blessed name of Visitation, which was to place under Mary’s protection thy visits to the sick and neglected poor. But the progressive deterioration of strength in modern times had laid open a more pressing want in the institutions of holy Church. Many souls called to share Mary’s part were prevented from doing so by their inability to endure the austere life of the great contemplative Orders. The Spouse, who deigns to adapt his goodness at all times, made choice of thee, O Jane, to second the love of his Sacred Heart, and come to the rescue of the physical and moral miseries of an old, worn-out, and decrepit world.

Renew us, then, in the love of him whose charity consumed thee first; in its ardor, thou didst traverse the most various paths of life, and never didst thou fail of that admirable strength of soul, which the Church presents before God today in order to obtain through thee the assistance necessary to our weakness. May the insidious and poisonous spirit of Jansenism never return to freeze our hearts; but at the same time, as we learn from thee, love is only then real when, with or without austerities, it lives by faith, generosity, and self-renunciation, in humility, simplicity, and gentleness. It is the spirit of thy holy institute, the spirit which became, through thy angelic Father, so amiable and so strong: may it ever reign amidst thy daughters, keeping up among their houses the sweet union which has never ceased to rejoice heaven; may the world be refreshed by the perfumes which ever exhale from the silent retreats of the Visitation of holy Mary!

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  Cdl. Cupich mandates COVID jab for ‘all employees and clergy’ or face ‘disciplinary action’
Posted by: Stone - 08-21-2021, 08:08 AM - Forum: Pandemic 2020 [Spiritual] - No Replies

Cdl. Cupich mandates COVID jab for ‘all employees and clergy’ or face ‘disciplinary action’
No exemptions will be allowed in the Archdiocese of Chicago except for documented medical reasons.

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Fri Aug 20, 2021

CHICAGO (LifeSiteNews adapted) — Chicago Cardinal Blase Cupich released a new archdiocesan policy, ordering “all employees and clergy” to receive the COVID-19 injections no more than “five weeks” after full approval of “at least one of the three vaccines,” threatening “disciplinary measures” if priests and employees do not comply. 

In a memo dated August 18, Cardinal Cupich outlined that the “goal of this policy is that all employees and clergy will be fully vaccinated against COVID-19 using one of the U.S. Food and Drug Administration (FDA) authorized vaccines and vaccination regimen.”

The directive, not “currently” applicable for volunteers, is due to take force just “five weeks” after the FDA gives approval to “at least one of the three vaccines,” which Cupich wrote would give time for the “unvaccinated persons to get their full regimen” of the injections. 


‘Non-compliance’ with injection mandate could lead to ‘disciplinary action’

Cupich’s directive stipulates that in addition to receiving the gene-therapy injections, the employees and clergy must provide “documentation” to the archdiocesan “tracking portal or website” in order to prove their vaccination status. This “tracking” is to be done “centrally” so that the archdiocese will have full oversight into the vaccine status of all clergy and employees.

Despite the abortion-tainted nature of the injections – which has led Cardinal Raymond Burke to declare it is “never morally justified to develop a vaccine through the use of the cell lines of aborted fetuses,” – Cardinal Cupich did not permit any religious exemptions.

“Consistent with the current guidance of the Church, there will be no allowable religious exemption from compliance with the vaccination policy,” wrote the cardinal. However, in doing so, Cupich ignored a line from the December 2020 note from the Congregation for the Doctrine of the Faith (CDF). 

While the CDF’s document did offer some support for using abortion-tainted vaccines – a matter strongly protested by a number of prominent, faithful clergy – the CDF also stated that “practical reason makes evident that vaccination is not, as a rule, a moral obligation and that, therefore, it must be voluntary.”

Instead, Cupich allows exemptions from the mandate only on medical grounds.

Should such a medical exemption be sought, a request is to be assessed by “a panel including two Medical Doctors; a pastor, a member of the General Counsel’s office and an AoC HR representative.” The decision of this body is not subject to an appeal, wrote Cupich.

Should such an exemption be granted, the cleric or employee would be forced to undergo weekly tests for COVID-19 and submit the results to the archdiocesan tracking portal, although the note mentions that the frequency of the tests. In addition, those who are not vaccinated will have to wear a face mask “at all times in Archdiocese facilities until further notice for the health and safety of employees/clergy and guests.”

Such restrictions are in addition to the cardinal’s stipulation that the “unvaccinated … may be restricted from use of certain amenities such as eating in lunchrooms if appropriate social distancing and/or other mitigation measures cannot be implemented to maintain a safe environment (e.g. staggered times, more than six-foot distancing etc.) in Archdiocese facilities until further notice for the health and safety of employees and guests.”

Furthermore, those who are able to obtain a medical exemption from the cardinal’s vaccine mandate might still face additional restrictions, as yet unspecified: “The Archdiocese reserves the right to prohibit unvaccinated employees/clergy from entering archdiocesan facilities for reasons of health and safety of employees and guests.”

The policy ends with a veiled threat from the cardinal’s office as he warns against “Non-compliance with the provisions of this policy,” which “may result in disciplinary action for those individuals.” No further detail is given about what “disciplinary action” might be expected.

LifeSiteNews repeatedly contacted the cardinal’s secretary, the diocesan press office, and the vaccine policy office but was unable to make successful contact with anyone authorized to respond to LifeSite’s questions about the policy. 


Cupich orders priests to refuse vaccine exemptions

The cardinal, known for his widespread deviation from Church teaching on a variety of issues, has also ordered his priests not to issue any religious exemptions from the abortion-tainted injections. In a letter sent out August 17, Cupich told priests to “politely decline” signing any such religious exemption templates, declaring “there is no basis in Catholic moral teaching for rejecting vaccine mandates on religious grounds.”

Writing that the Holy See “clearly stated that receiving the Covid vaccine is unquestionably in keeping with Catholic faith,” and that Catholic morality “always keeps in focus the common good,” Cupich declared that priests must thus refuse to support requests for a religious exemption. 

He told clergy to explain that signing such a form “would mean that you would be endorsing something that is not in keeping with Catholic teaching.” 

While the 72-year-old cardinal admitted that the laity “can determine their own actions” and refuse the injection, he told priests to “clarify” that lay Catholic “cannot use the teaching of the church to justify such decisions, which in their essence, are a rejection of the church’s authentic moral teaching regarding  Covid vaccines.”

Days earlier, reports emerged that Cupich’s opposition to any such religious exemption had resulted in him reportedly “leaning hard” on bishops and board members of the National Catholic Bioethics Center (NCBC) to retract their defense of religious exemptions from mandatory vaccination. 

In a July 2 statement, the NCBC defended religious, medical, and conscience exemptions, and a few days later issued an exemption letter template that provided the basis for the Colorado letter some weeks later. 

Speaking anonymously to CNA, one of the NCBC board members revealed that Cupich had been putting “a tremendous pressure” on the organization to retract its statements allowing for religious exemptions, but added that the NCBC would not change its statement.


Civil war among U.S. bishops over vaccine exemptions

With the issue of mandatory vaccination now looming in many areas of life, the Catholic episcopate in the United States appears divided over whether to grant religious exemptions from such mandates.

Catholic bishops in Colorado and South Dakota, along with the National Catholic Bioethics Center, have recently written to defend exemptions from vaccine mandates. All of these statements supported the right to religious, medical and freedom of conscience exemptions in the matter of vaccine mandates.

“If a Catholic comes to an informed judgment that he or she should not receive a vaccine, then the Catholic Church requires that the person follow this judgment of conscience and refuse the vaccine,” wrote the NCBC and Colorado’s Catholic prelates.

Meanwhile, along with Cupich, an increasing number of the U.S hierarchy refuses to permit religious exemptions to the abortion-tainted vaccines, including Archbishop José Gomez of Los Angeles, Cardinal Timothy Dolan of New York, Bishop Robert McElroy of San Diego, and Bishop Daniel Garcia of Monterey.


Their support for the injections, along with support for mandatory injections, comes in direct opposition to Cardinal Burke, former Prefect of the Supreme Tribunal of the Apostolic Signatura, who previously spoke out against vaccines using aborted babies: “It must be clear that it is never morally justified to develop a vaccine through the use of the cell lines of aborted fetuses. The thought of the introduction of such a vaccine into one’s body is rightly abhorrent.”

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  Australia Intensely Fighting Back Against Covid Restrictions
Posted by: Stone - 08-21-2021, 07:35 AM - Forum: Global News - Replies (5)

Taken from here

Melbourne today, August 21st 2021

>One organiser of last month’s protests sentenced to 8 months jail earlier this week.

>Police set up road blocks and attempted to stop people from entering the city. Used rubber bullets on protesters, which is new for vicpol.

>Protesters had flares and broke police lines on at least one occasion.

>News helicopters refused to release arial footage of the protest.

>News media reporting “hundreds” of protestors. Footage shows at least 5,000.

>Government used cell tower triangulation to text "Disperse" messages to everyone in the city with a phone.

>Public transport and ride-sharing services were suspended in an effort to prevent more people from coming in.

Melbourne is going the way of Hong Kong.


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  French rebel as grocery stores begin demanding COVID passport
Posted by: Stone - 08-21-2021, 07:26 AM - Forum: COVID Passports - No Replies

French rebel as grocery stores begin demanding COVID passport
Over the past few weeks, France has extended COVID pass requirements to nearly all basic venues
including bars, cafés, restaurants, cinemas, trains, stadiums, and gyms. Supermarkets are the latest addition to this list.

Fri Aug 20, 2021
PARIS, France (LifeSiteNews) — Some French supermarkets are now requiring their customers to show a COVID pass before entering.

The measure is sparking much controversy as a video showing police blocking the entrance of a supermarket to a group of people has immerged on Twitter.

Over the past few weeks, France has extended COVID pass requirements to nearly all basic venues including bars, cafés, restaurants, cinemas, trains, stadiums, and gyms. Supermarkets are the latest addition to this list. This week, some French supermarket chains have announced that they are now requiring customers to show a valid COVID pass before entering stores whose surfaces exceed 20,000 square meters (approximately 215,278 square feet), in areas where the COVID incidence rate is over 200 per 100,000 inhabitants.

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Notices informing shoppers of the new regulation have been placed at the entrance of many supermarkets. One from Carrefour (see above) reads: “Welcome! From Monday August 16 onward, have your COVID passes ready for a serene shopping experience.”

There are only two ways French citizens can obtain the “sanitary pass.” One is to show proof of a “full vaccination package” which becomes valid a week after receiving both shots of a COVID-19 vaccine. The other is to show proof of a negative PCR or antigen test result obtained within the last 72 hours (an extension from the previous standard of 48 hours). The cost of PCR tests is currently covered by French social security, but as of mid-October this will no longer be the case.

A fine of up to 750 euros (approx. $818 US) is applicable to people presenting a fake or fraudulent COVID pass. The fine increases to 1500 euros (approx. $1754 US) for a second offense and to 3750 euros (approx. $4384 US) for a third.

The French department (administrative region) of Gironde, which launched the use of COVID bracelets on Wednesday, is one of 24 departments where the new measure applies. A prefectorial decree released on August 13 indicated that the COVID pass would be required to access the ten biggest supermarkets in the department from Monday, August 16 to Tuesday, August 31.

The document states: “Because of the active circulation of the virus (…) COVID pass checks will be carried out at the entrance of the stores before people are allowed to move freely.”

According to Franceinfo, the 24 departments have enforced the COVID pass since August 16 for access to a total of 144 supermarkets.

The new measure is not universally popular. Some claim it has no legal basis, even according to Decree 2021-1059 of August 7, that is, the new French law on the management of the COVID crisis. This legislation specifies that the extension of the COVID pass must be carried out “with conditions guaranteeing access to essential goods and services, including, in some cases, public transport.” Those against the new measure interpret this passage in a way that would make barring access to supermarkets to people without a COVID pass illegal.

A video appeared on Twitter showing a group of people with no COVID pass gathered in front of an E. Leclerc supermarket in Pau, a city in southwestern France, demanding entry. When security guards and police barred them from entering, the protestors shouted “Discrimination” before demanding to see a document proving the legal basis of this policy. They then shouted for the manager.



In response to complaints from the many customers who deem the measure illegal, the French supermarket group Carrefour issued a statement simply inviting the unhappy customers to take their grievances to the Prefects:

“The application of the COVID pass was dictated by the prefectures. We only apply the rules that were communicated to us,” wrote Carrefour group, adding that according to the prefectorial decree, “the COVID pass is required to enter these supermarkets regardless of the types of goods intended to be purchased.”

The prefecture of Gironde explained that some supermarkets with a surface equal to or exceeding 20,000 square meters might be exempt from the rule in cases where no  smaller business is available nearby to serve people without a COVID pass. Each prefecture is responsible for studying the area around the supermarkets that are affected by this measure. This means that in supermarkets where the rule is maintained, no exemptions can be granted to anyone because it is thought that people without a COVID pass can buy their groceries elsewhere in the area. For this reason, no one without a COVID pass will be allowed access to supermarkets where the pass was made obligatory even for the purchase of essential goods.

The prefecture of Haute-Garonne also indicated that prefects are within their right to shut supermarkets that do not conform to the new law, especially if multiple violations are reported by police.

In reaction to all this, some have called for the boycott of big supermarket chains, which means they now face losing a significant part of their customer base. Small businesses, on the other hand, might experience a sudden boom, at least in areas where the new decree applies.

According to the Conseil Constitutionel, France’s highest constitutional authority, the COVID pass, implemented since August 9, is expected to apply until November 15, 2021. However, the timeframe may either be shortened or extended depending on “the necessity” as the spokesperson of the French government Gabriel Attal indicated on July 28.

“We will use the COVID pass as long as it is necessary,” said Attal

He added, “As soon as we won’t need the pass anymore, we won’t use it.”

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  Vaccination center destroyed in Toulouse
Posted by: Stone - 08-20-2021, 10:15 AM - Forum: Global News - No Replies

Vaccination center destroyed in Toulouse

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BP Via Teller Report| August 20, 2021



A vaccination center vandalized and 500 doses destroyed near Toulouse – France 24

Toulouse (AFP)

A Covid-19 vaccination center near Toulouse was vandalized overnight and 500 doses were destroyed, we learned Tuesday from corroborating sources.

No registration or claim was observed on site, the mayor of Saint-Orens-de-Gameville, Dominique Faure, told AFP.

“This is classic vandalism: tables and chairs were broken as well as two computer screens,” she said, adding that the alarm system with which the associative room has been transformed into a vaccination had not worked.

Five hundred doses of vaccine were also destroyed on the spot, according to a source close to the investigation.

A complaint was lodged by the town hall of the town and the investigation is entrusted to the research section of the Toulouse gendarmerie and the Villefranche-de-Lauragais research brigade, the Toulouse prosecutor’s office told AFP. .

The vaccination center should resume its activities “before the end of the week”, hopes Ms. Faure.

These acts of vandalism occur in a context of strong mobilization against the “health dictatorship” set up by the government, according to opponents of the health pass and the compulsory vaccination of caregivers.

Demonstration against the health pass and compulsory vaccination of caregivers on August 14, 2021 in Nantes Sebastien SALOM-GOMIS AFP / Archives

Several tens of thousands of people have been demonstrating every Saturday for the past five weeks.

At the beginning of August, the premises of the Order of Nurses in Toulouse had been vandalized, in particular with anti-health pass tags.

In July, an arson destroyed a tent hosting a vaccination center in Urrugne (Pyrénées-Atlantiques) and another had been vandalized in Lans-en-Vercors (Isère), with anti-vaccine inscriptions tagged on the building.

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  US Investigates Moderna Jab After Data Show 2.5x Higher Risk Of Heart Inflammation
Posted by: Stone - 08-20-2021, 10:12 AM - Forum: Pandemic 2020 [Secular] - No Replies

US Investigates Moderna Jab After Data Show 2.5x Higher Risk Of Heart Inflammation

ZH | AUG 20, 2021

The Internet's social-media censors have been extremely vigilant at suppressing every tidbit of COVID vaccine "misinformation" that comes their way. So, as readers might imagine, drawing attention to publicly released data about the rare (but sometimes deadly) side effects associated with both mRNA and adenovirus-vector jabs has been...a challenge.



But let's back up: over the past couple of months, health authorities in the US and Israel connected rare instances of myocarditis - that is, inflammation of the heart - to the mRNA jabs produced by Pfizer and Moderna. After a hurried secret meeting with its advisors in late June, the FDA reluctantly released a warning about a "likely association" between incidences of myocarditis and the new side effects.

And now, a new twist: On Thursday evening, the Washington Post published a report claiming that the Moderna coronavirus vaccine may be associated with a higher risk of myocarditis in younger adults than previously believed. The report relies on new data from a Canadian study that has yet to be released.

How much more dangerous is the Moderna jab than the Pfizer? Well, the preliminary data leaked to WaPo show the risk of myocarditis might be as much as 2.5x higher for the Moderna jab.

The news represents the latest bump in the road for Moderna's high-flying stock, as patients (especially younger men in their 20s and 30s deemed at highest risk to suffer the side effect) now have an incentive to prefer Pfizer's jab over Moderna's (if they still have any confidence in the mRNA jabs at all, that is).

WaPo's sources stressed that the new research hasn't yet been concluded, and that there's still plenty of work to be done before the FDA decides whether to attach another warning label to the Moderna jabs. The sources also claimed that the new data "are not slam bang".

Quote:The investigation, which involves the Food and Drug Administration and the Centers for Disease Control and Prevention, is focusing on Canadian data that suggests the Moderna vaccine may carry a higher risk for young people than the Pfizer-BioNTech vaccine, especially for males below the age of 30 or so. The authorities also are scrutinizing data from the United States to try to determine whether there is evidence of an increased risk from Moderna in the U.S. population.

The two people who described the investigation spoke on the condition of anonymity to discuss an ongoing review because they were not authorized to discuss it.

One of the people familiar with the review emphasized it is too early to reach a conclusion. The person said the agencies must do additional work before deciding whether to issue any kind of new or revised warning or recommendation about the situation. In June, the FDA added a warning label for the Pfizer and Moderna shots — both known as mRNA vaccines — about increased risk of myocarditis.

“We have not come to a conclusion on this,” one of the people familiar with the investigation said. “The data are not slam bang.”

The FDA and CDC both said they're looking into the data. To be sure, WaPo notes that the side effects remain "extremely rare" - or at least "very uncommon." Probably...

Quote:The myocarditis side effect is extremely rare and even if it is more likely in people receiving the Moderna vaccine, it probably is still very uncommon. Officials want to be careful not to cause alarm among the public, especially when officials are trying to persuade more people to be vaccinated amid a surge of cases fueled by the fast-moving delta variant.

So far, the FDA and CDC's official position is that the threat posed by COVID is far worse than any threat posed by vaccine side effects, and that all Americans over the age of 12 should get the jab. But as with any recent scientific judgment, there are others in the community who disagree - some who believe that the risk of side effects for young people might just outweigh the risk of harm from contracting COVID, which - as we have reviewed before - is virtually nil.

Quote:“There might be a 2.5 times higher incidence of myocarditis in those who get the Moderna vaccine compared with Pfizer's vaccine.” Any risk at all for young people under 17 is unacceptable https://t.co/vz1REfaaj8

— Sue Cook (@SueC00K) August 20, 2021

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  A Declaration of Faith (St. Gregory Thaumaturgus)
Posted by: Stone - 08-20-2021, 10:06 AM - Forum: Fathers of the Church - No Replies

A Declaration of Faith 
by St. Gregory Thaumaturgus
Taken from here.

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There is one God, the Father of the living Word, who is His subsistent Wisdom and Power and Eternal Image: perfect Begetter of the perfect Begotten, Father of the only-begotten Son. There is one Lord, Only of the Only, God of God, Image and Likeness of Deity, Efficient Word, Wisdom comprehensive of the constitution of all things, and Power formative of the whole creation, true Son of true Father, Invisible of Invisible, and Incorruptible of Incorruptible, and Immortal of Immortal and Eternal of Eternal. And there is One Holy Spirit, having His subsistence from God, and being made manifest by the Son, to wit to men: Image of the Son, Perfect Image of the Perfect; Life, the Cause of the living; Holy Fount; Sanctity, the Supplier, or Leader, of Sanctification; in whom is manifested God the Father, who is above all and in all, and God the Son, who is through all. There is a perfect Trinity, in glory and eternity and sovereignty, neither divided nor estranged. Wherefore there is nothing either created or in servitude in the Trinity; nor anything superinduced, as if at some former period it was non-existent, and at some later period it was introduced. And thus neither was the Son ever wanting to the Father, nor the Spirit to the Son; but without variation and without change, the same Trinity abides ever.

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  St. Ephraim the Syrian: The Pearl -- Seven Hymns on the Faith
Posted by: Stone - 08-20-2021, 09:55 AM - Forum: Fathers of the Church - No Replies

The Pearl -- Seven Hymns on the Faith
Taken from here.

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Hymn 1

1. On a certain day a pearl did I take up, my brethren; I saw in it mysteries pertaining to the Kingdom; semblances and types of the Majesty; it became a fountain, and I drank out of it mysteries of the Son.

I put it, my brethren, upon the palm of my hand, that I might examine it: I went to look at it on one side, and it proved faces on all sides. I found out that the Son was incomprehensible, since He is wholly Light.

In its brightness I beheld the Bright One Who cannot be clouded, and in its pureness a great mystery, even the Body of our Lord which is well-refined: in its undividedness I saw the Truth which is undivided.

It was so that I saw there its pure conception — the Church, and the Son within her. The cloud was the likeness of her that bare Him, and her type the heaven, since there shone forth from her His gracious Shining.

I saw therein His trophies, and His victories, and His crowns. I saw His helpful and overflowing graces, and His hidden things with His revealed things.

2. It was greater to me than the ark, for I was astonied thereat: I saw therein folds without shadow to them because it was a daughter of light, types vocal without tongues, utterances of mysteries without lips, a silent harp that without voice gave out melodies.

The trumpet falters and the thunder mutters; be not daring then; leave things hidden, take things revealed. You have seen in the clear sky a second shower; the clefts of your ears, as from the clouds, they are filled with interpretations.

And as that manna which alone filled the people, in the place of pleasant meats, with its pleasantnesses, so does this pearl fill me in the place of books, and the reading thereof, and the explanations thereof.

And when I asked if there were yet other mysteries, it had no mouth for me that I might hear from, neither any ears wherewith it might hear me. O you thing without senses, whence I have gained new senses!

3. It answered me and said, The daughter of the sea am I, the illimitable sea! And from that sea whence I came up it is that there is a mighty treasury of mysteries in my bosom! Search out the sea, but search not out the Lord of the sea!

I have seen the various who came down after me, when astonied, so that from the midst of the sea they returned to the dry ground; for a few moments they sustained it not. Who would linger and be searching on into the depths of the Godhead?

The waves of the Son are full of blessings, and with mischiefs too. Have you not seen, then, the waves of the sea, which if a ship should struggle with them would break her to pieces, and if she yield herself to them, and rebel not against them, then she is preserved? In the sea all the Egyptians were choked, though they scrutinised it not, and, without prying, the Hebrews too were overcome upon the dry land, and how shall you be kept alive? And the men of Sodom were licked up by the fire, and how shall you prevail?

At these uproars the fish in the sea were moved, and Leviathan also. Have you then a heart of stone that you read these things and run into these errors? O great fear that justice also should be so long silent! Ecclesiastes 8:11

4. Searching is mingled with thanksgiving, and whether of the two will prevail? The incense of praise rises along with the fume of disputation from the tongue, and unto which shall we hearken? Prayer and prying [come] from one mouth, James 3:10 and which shall we listen to?

For three days was Jonah a neighbour [of mine] in the sea: the living things that were in the sea were affrighted, [saying,] Who shall flee from God? Jonah fled, and you are obstinate at your scrutiny of Him!


Hymn 2

1. Whereunto are you like? Let your stillness speak to one that hears; with silent mouth speak with us: for whoever hears the stammerings of your silence, to him your type utters its silent cry concerning our Redeemer.

Your mother is a virgin of the sea; though he took her not [to wife]: she fell into his bosom, though he knew her not; she conceived you near him, though he did not know her. Do thou, that are a type, reproach the Jewish women that have you hung upon them. You are the only progeny of all forms which art like to the Word on High, Whom singly the Most High begot. The engraven forms seem to be the type of created things above. This visible offspring of the invisible womb is a type of great things. Your goodly conception was without seed, and without wedlock was your pure generation, and without brethren was your single birth.

Our Lord had brethren and yet not brethren, since He was an Only-Begotten. O solitary one, you type exact of the Only-Begotten! There is a type of yours in the crown of kings, [wherein] you have brothers and sisters.

Goodly gems are your brethren, with beryls and unions as your companions: may gold be as it were your kinsman, may there be unto the King of kings a crown from your well-beloved ones! When you came up from the sea, that living tomb, you cried out. Let me have a goodly assemblage of brethren, relatives, and kinsmen. As the wheat is in the stalk, so you are in the crown with princes: and it is a just restoration to you, as if of a pledge, that from that depth you should be exalted to a goodly eminence. Wheat the stalk bears in the field; you the head of the king upon his chariot carries about.

O daughter of the water, who hast left sea, wherein you were born, and art gone up to the dry land, wherein you are beloved: for men have loved and seized and adorned themselves with you, like as they did that Offspring Whom the Gentiles loved and crowned themselves withal.

It is by the mystery of truth that Leviathan is trodden down of mortals: the various put him off, and put on Christ. In the sacrament of oil did the Apostles steal You away, and came up. They snatched their souls from his mouth, bitter as it was.

Your Nature is like a silent lamb in its sweetness, of which if a man is to lay hold, he lifts it by its ears in the form of a cross, as it was on Golgotha. He cast out abundantly all His gleams upon them that looked upon Him.

2. Shadowed forth in your beauty is the beauty of the Son, Who clothed Himself with suffering when the nails passed through Him. The awl passed in you since they handled you roughly, as they did His hands; and because He suffered He reigned, as by your sufferings your beauty increased.

And if they showed no pity upon you, neither did they love you: still suffer as you might, you have come to reign! Simon Peter showed pity on the Rock; whoever has smitten it, is himself thereby overcome; it is by reason of Its suffering that Its beauty has adorned the height and the depth.


Hymn 3

1. You do not hide yourself in your bareness, O pearl! With the love of you is the merchant ravished also, for he strips off his garments; not to cover you, [seeing] your clothing is your light, your garment is your brightness, O you that are bared!

You are like Eve who was clothed with nakedness. Cursed be he that deceived her and stripped her and left her. The serpent cannot strip off your glory. In the mysteries whose type you are, women are clothed with Light in Eden.

2. Very glistening are the pearls of Ethiopia, as it is written, Who gave you to Ethiopia [the land] of black men. He that gave light to the Gentiles, both to the Ethiopians and unto the Indians did His bright beams reach.

The eunuch of Ethiopia upon his chariot Acts 8:27 saw Philip: the Lamb of Light met the dark man from out of the water. While he was reading, the Ethiopian was joy, and journeyed on!

He made disciples and taught, and out of black men he made men white. And the dark Ethiopic women became pearls for the Son; He offered them up to the Father, as a glistening crown from the Ethiopians.

3. The Queen of Sheba 1 Kings 10:1 was a sheep that had come into the place of wolves; the lamp of truth did Solomon give her, who also married her when he fell away. She was enlightened and went away, but they were dark as their manner was.

The bright spark which went down home with that blessed [Queen], held on its shining amid the darkness, till the new Day-spring came. The bright spark met with this shining, and illumined the place.

4. There are in the sea various fishes of many cubits, and with all their greatness they are very small; but by your littleness the crown is made great, like as the Son, by whose littleness Adam was made great.

For the head is your crown intended: for the eye your beauty, for the ear your goodliness. Come up from the sea, you neighbour to the dry land, and come and sojourn by the [seat of] hearing. Let the ear love the word of life as it loves you!

In the ear is the word, and without it is the pearl. Let it as being warned by you, by you get wisdom, and be warned by the word of truth. Be its mirror: the beauty of the Word in your own beauty shall it see: in you it shall learn how precious is the Word on High! The ear is the leaf: the flesh is the tree, and you in the midst of it are a fruit of light, and to the womb that brings forth Light, you are a type that points.

You He used as a parable of that kingdom, O pearl! As He did the virgins that entered into it, five in number, clothed with the light of their lamps! To you are those bright ones like, you that are clad in light!

5. Who would give a pearl to the daughter of the poor? For when it hangs on her, it becomes her not. Gain without price that faith, all of which becomes all the limbs of men. But for no gold would a lady exchange her pearl.

It were a great disgrace if you should throw your pearl away into the mire for nought!

In the pearl of time let us behold that of eternity; for it is in the purse, or in the seal, or in the treasury. Within the gate there are other gates with their locks and keys. Your pearl has the High One sealed up as taking account of all.


Hymn 4

1. The thief gained the faith which gained him, Luke 22:42 and brought him up and placed him in paradise. He saw in the Cross a tree of life; that was the fruit, he was the eater in Adam's stead.

The fool, who goes astray, grazes the faith, as it were an eye, Zechariah 2:8 by all manner of questions. The probing of the finger blinds the eye, and much more does that prying blind. the faith.

For even the diver pries not into his pearl. In it do all merchants rejoice without prying into whence it came; even the king who is crowned therewith does not explore it.

2. Because Balaam was foolish, a foolish beast in the ass spoke with him, because he despised God Who spoke with him. You too let the pearl reprove in the ass's stead.

The people that had a heart of stone, by a Stone He set at nought, Matthew 21:42 for lo, a stone hears words. Witness its work that has reproved them; and you, you deaf ones, let the pearl reprove today.

With the swallow Jeremiah 8:7 and the crow did He put men to shame; with the ox, yea with the ass, Isaiah 1:3 did He put them to shame; let the pearl reprove now, O you birds and things on earth and things below.

3. Not as the moon does your light fill or wane; the Sun whose light is greater than all, lo! Of Him it is that a type is shadowed out in your little compass. O type of the Son, one spark of Whom is greater than the sun!—

The pearl itself is full, for its light is full; neither is there any cunning worker who can steal from it; for its wall is its own beauty, yea, its guard also! It lacks not, since it is entirely perfect.

And if a man would break you to take a part from you, you are like the faith which with the heretics perishes, seeing they have broken it in pieces and spoiled it: for is it any better than this to have the faith scrutinised?

The faith is an entire nature that may not be corrupted. The spoiler gets himself mischief by it: the heretic brings ruin on himself thereby. He that chases the light from his pupils blinds himself.

Fire and air are divided when sundered. Light alone, of all creatures, as its Creator, is not divided; it is not barren, for that it also begets without losing thereby.

4. And if a man thinks that you are framed [by art] he errs greatly; your nature proclaims that you, as all stones, are not the framing of art; and so you are a type of the Generation which no making framed.

Your stone flees from a comparison with the Stone [which is] the Son. For your own generation is from the midst of the deep, that of the Son of your Creator is from the highest height; He is not like you, in that He is like His Father.

And as they tell, two wombs bare you also. You came down from on high a fluid nature; you came up from the sea a solid body. By means of your second birth you showed your loveliness to the children of men.

Hands fixed you, when you were embodied, into your receptacles; for you are in the crown as upon a cross, and in a coronet as in a victory; you are upon the ears, as if to fill up what was lacking; you extend over all.


Hymn 5

1. O gift that came up without price Isaiah 55:1 with the diver! You laid hold upon this visible light, that without price rises for the children of men: a parable of the hidden One that without price gives the hidden Dayspring!

And the painter too paints a likeness of you with colors. Yet by you is faith painted in types and emblems for colors, and in the place of the image by you and your colors is your Creator painted.

O you frankincense without smell, who breathes types from out of you! You are not to be eaten, yet you give a sweet smell unto them that hear you! You are not to be drunk, yet by your story, a fountain of types are you made unto the ears!

2. It is you which are great in your littleness, O pearl! Small is your measure and little your compass with your weight; but great is your glory: to that crown alone in which you are placed, there is none like.

And who has not perceived of your littleness, how great it is; if one despises you and throws you away, he would blame himself for his clownishness, for when he saw you in a king's crown he would be attracted to you.

3. Men stripped their clothes off and dived and drew you out, pearl! It was not kings that put you before men, but those naked ones who were a type of the poor and the fishers and the Galileans.

For clothed bodies were not able to come to you; they came that were stript as children; they plunged their bodies and came down to you; and you much desired them, and you aided them who thus loved you.

Glad tidings did they give for you: their tongues before their bosoms did the poor [fishers] open, and produced and showed the new riches among the merchants: upon the wrists of men they put you as a medicine of life.

4. The naked ones in a type saw your rising again by the sea-shore; and by the side of the lake they, the Apostles of a truth, saw the rising again of the Son of your Creator. By you and by your Lord the sea and the lake were beautified.

The diver came up from the sea and put on his clothing; and from the lake too Simon Peter came up swimming and put on his coat; John 21:7 clad as with coats, with the love of both of you, were these two.

5. And since I have wandered in you, pearl, I will gather up my mind, and by having contemplated you, would become like you, in that you are all gathered up into yourself; and as you in all times are one, one let me become by you!

Pearls have I gathered together that I might make a crown for the Son in the place of stains which are in my members. Receive my offering, not that You are shortcoming; it is because of my own shortcoming that I have offered it to You. Whiten my stains!

This crown is all spiritual pearls, which instead of gold are set in love, and instead of ouches in faith; and instead of hands, let praise offer it up to the Highest!


Hymn 6

1. Would that the memory of the fathers would exhale from the tombs; who were very simple as being wise, and reverend as believing. They without cavilling searched for, and came to the right path.

He gave the law; the mountains melted away; fools broke through it. By unclean ravens He fed Elijah at the desert stream; and moreover gave from the skeleton honey unto Samson. They judged not, nor inquired why it was unclean, why clean.

2. And when He made void the sabbaths, the feeble Gentiles were clothed with health. Samson took the daughter of the aliens, and there was no disputing among the righteous; the prophet also took a harlot, and the just held their peace.

He blamed the righteous, Hosea 1:2 and He held up and lifted up [to view] their delinquencies: He pitied sinners, Matthew 9:13 and restored them without cost: and made low the mountains of their sins: Luke 18:9 He proved that God is not to be arraigned by men, and as Lord of Truth, that His servants were His shadow; and whatsoever way His will looked, they directed also their own wills; and because Light was in Him, Song of Songs 2:17 their shadows were enlightened.

3. How strangely perplexed are all the heretics by simple things! For when He plainly foreshadowed this New Testament by that of the Prophets, those pitiable men rose, as though from sleep, and shouted out and made a disturbance. And the Way, wherein the righteous held straight on, and by their truths had gone forth therein, that [Way] have these broken up, because they were besotted: this they left and went out of; because they pried, an evil searching, [yea,] an evil babbling led them astray.

They saw the ray: they made it darkness, that they might grope therein: they saw the jewel, even the faith: while they pried into it, it fell and was lost. Of the pearl they made a stone, that they might stumble upon it.

4. O Gift, which fools have made a poison! The People were for separating Your beauteous root from Your fountain, though they separated it not: [false] teachings estranged Your beauty also from the stock thereof.

By You did they get themselves estranged, who wished to estrange You. By You the tribes were cut off and scattered abroad from out of Sion, and also the [false] teachings of the seceders.

Bring Yourself within the compass of our littleness, O Gift of ours. For if love cannot find You out on all sides, it cannot be still and at rest. Make Yourself small, You Who is too great for all, Who comes unto all!

5. By this would those who wrangle against our Pearl be reproved; because instead of love, strife has come in and dared to essay to unveil your beauty. It was not graven, since it is a progeny which cannot be interpreted.

You showed your beauty among the abjects to show whereto you are like, you Pearl that art all faces. The beholders were astonied and perplexed at you. The separatists separated you in two, and were separated in two by you, you that are of one substance throughout.

They saw not your beauty, because there was not in them the eye of truth. For the veil of prophecy, full as it was of the mysteries; to them was a covering of your glistering faces: they thought that you were other [than you are], O you mirror of ours! And therefore these blind schismatics defiled your fair beauty.

6. Since they have extolled you too much, or have lowered you too much, bring them to the even level. Come down, descend a little from that height of infidelity and heathendom; and come up from the depth of Judaism, though you are in the Heaven.

Let our Lord be set between God and men! 1 Timothy 2:5 Let the Prophets be as it were His heralds! Let the Just One, as being His Father, rejoice! That Word it is which conquered both Jews and Heathens!

7. Come, You Gift of Holy Church, stay, rest in the midst of Her! The circumcised have troubled You, in that they are vain babblers, and so have the [false] doctrines in that they are contentious. Blessed be He that gave You a goodly company which bears You about!

In the covenant of Moses is Your brightness shadowed forth: in the new covenant You dart it forth: from those first Your light shines even unto those last. Blessed be He that gave us Your gleam as well as Your bright rays.


Hymn 7

1. As in a race saw I the disputers, the children of strife, [trying] to taste fire, to see the air, to handle the light: they were troubled at the gleaming, and struggled to make divisions.

The Son, Who is too subtle for the mind, did they seek to feel: and the Holy Ghost Who cannot be explored, they thought to explore with their questionings. The Father, Who never at any time was searched out, have they explained and disputed of.

The sound form of our faith is from Abraham, and our repentance is from Nineveh and the house of Rahab, and ours are the expectations of the Prophets, Genesis 15:6 ours of the Apostles.

2. And envy is from Satan: the evil usage of the evil calf is from the Egyptians. The hateful sight of the hateful image of four faces is from the Hittites. Accursed disputation, that hidden moth, is from the Greeks.

The bitter [enemy] read and saw orthodox teachings, and subverted them; he saw hateful things, and sowed them; and he saw hope, and he turned it upside down and cut it off. The disputation that he planted, lo! It has yielded a fruit bitter to the tooth.

3. Satan saw that the Truth strangled him, and united himself to the tares, and secreted his frauds, and spread his snares for the faith, and cast upon the priests the darts of the love of pre-eminence.

They made contests for the throne, to see which should first obtain it. There was that meditated in secret and kept it close: there was that openly combated for it: and there was that with a bribe crept up to it: and there was that with fraud dealt wisely to obtain it.

The paths differed, the scope was one, and they were alike. Him that was young, and could not even think of it, because it was not time for him; and him that was hoary and shaped out dreams for time beyond; all of them by his craftiness did the wicked one persuade and subdue. Old men, youths, and even striplings, aim at rank!

4. His former books did Satan put aside, and put on others: the People who was grown old had the moth and the worm devoured and eaten and left and deserted: the moth came into the new garment of the new peoples:

He saw the crucifiers who were rejected and cast forth as strangers: he made of those of the household, pryers; and of worshippers, they became disputants. From that garment the moth gendered and wound it up and deposited it.

The worm gendered in the storehouse of wheat, and sat and looked on: and lo! The pure wheat was mildewed, and devoured were the garments of glory! He made a mockery of us, and we of ourselves, since we were besotted!

He showed tares, and the bramble shot up in the pure vineyard! He infected the flock, and the leprosy broke out, and the sheep became hired servants of his! He began in the People, and came unto the Gentiles, that he might finish.

5. Instead of the reed which the former people made the Son hold, others have dared with their reed to write in their tracts that He is only a Son of man. Reed for reed does the wicked one exchange against our Redeemer, and instead of the coat of many colors, wherewith they clothed Him, titles has he dyed craftily. With diversity of names he clothed Him; either that of a creature or of a thing made, when He was the Maker.

And as he plaited for Him by silent men speechless thorns that cry out, thorns from the mind has he plaited [now] by the voice, as hymns; and concealed the spikes amid melodies that they might not be perceived.

6. When Satan saw that he was detected in his former [frauds]; that the spitting was discovered, and vinegar, and thorns, nails and wood, garments and reed and spear, which smote him, and were hated and openly known; he changed his frauds.

Instead of the blow with the hand, by which our Lord was overcome, he brought in distractions; and instead of the spitting, cavilling entered in; and instead of garments, secret divisions; and instead of the reed, came in strife to smite us on the face.

Haughtiness called for rage its sister, and there answered and came envy, and wrath, and pride, and fraud. They have taken counsel against our Redeemer as on that day when they took counsels at His Passion.

And instead of the cross, a hidden wood has strife become; and instead of the nails, questionings have come in; and instead of hell, apostasy: the pattern of both Satan would renew again.

Instead of the sponge which was cankered with vinegar and wormwood, he gave prying, the whole of which is cankered with death. The gall which they gave Him did our Lord put away from Him; the subtle questioning, which the rebellious one has given, to fools is sweet.

7. And at that time there were judges against them, Luke 23:14-15 lo, the judges are, as it were, against us, and instead of a handwriting are their commands. Priests that consecrate crowns, set snares for kings.

Instead of the priesthood praying for royalty that wars may cease from among men, they teach wars of overthrow, which set kings to combat with those round about.

O Lord, make the priests and kings peaceful; that in one Church priests may pray for their kings, and kings spare those round about them; and may the peace which is within You become ours, Lord, You that are within and without all things!

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  August 20th - St. Bernard, Abbot and Doctor of the Church
Posted by: Stone - 08-20-2021, 09:17 AM - Forum: August - Replies (1)

August 20 – Feast of St Bernard, Abbot and Doctor of the Church
Taken from The Liturgical Year by Dom Prosper Guéranger  (1841-1875)

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The valley of wormwood has lost its bitterness; having become Clairvaux, or the bright valley, its light shines over the world; from every point of the horizon vigilant bees are attracted to it by the honey from the rock which abounds in its solitude. Mary turns her glance upon its wild hills, and with her smile sheds light and grace upon them. Listen to the harmonious voice arising from the desert; it is the voice of Bernard, her chosen one. “Learn, O man, the counsel of God; admire the intentions of Wisdom, the design of love. Before bedewing the whole earth, he saturated the fleece; being to redeem the human race, he heaped up in Mary the entire ransom. O Adam, say no more: ‘The woman whom thou gavest me offered me the forbidden fruit;’ say rather: ‘The woman whom thou gavest me has fed me with a fruit of blessing.’ With what ardor ought we to honor Mary, in whom was set all the fullness of good! If we have any hope, any saving grace, know that it overflows from her who today rises replete with love: she is a garden of delights, over which the divine South Wind does not merely pass with a light breath, but sweeping down from the heights, he stirs it unceasingly with a heavenly breeze, so that it may shed abroad its perfumes, which are the gifts of various graces. Take away the material sun from the world: what would become of our day? Take away Mary, the star of the vast sea: what would remain but obscurity over all, a night of death and icy darkness? Therefore, with every fiber of our heart, with all the love of our soul, with all the eagerness of our aspirations, let us venerate Mary; it is the will of him who wished us to have all things through her.”

Thus spoke the monk who had acquired his eloquence, as he tells us himself, among the beeches and oaks of the forest, and he poured into the wounds of mankind the wine and oil of the Scriptures. In 1113, at the age of twenty-two, Bernard arrived at Citeaux, in the beauty of his youth, already ripe for great combats. Fifteen years before, on the 21st of March, 1098, Robert of Molesmes, had created this new desert between Dijon and Beaune. Issuing from the past, on the very feast of the patriarch of monks, the new foundation claimed to be nothing more than the literal observance of the precious Rule given by him to the world. The weakness of the age, however, refused to recognize the fearful austerity of these new comers into the great family, as inspired by that holy code, wherein discretion reigns supreme; for this discretion is the characteristic of the school accessible to all, where Benedict “hoped to ordain nothing rigorous or burdensome in the service of God.” Under the government of Stephen Harding, the next after Alberic, successor of Robert, the little community from Molesmes was becoming extinct, without human hope of recovery, when the descendant of the lords of Fontaines arrived with thirty companions, who were his first conquest, and brought new life where death was imminent.

“Rejoice, thou barren one that bearest not, for many will be the children of the barrn.” La Ferté was founded that same year in Châlonnais; next Pontigny, near Auxerre; and in 1115 Clairvaux and Morimond were established in the diocese of Langres; while these four glorious branches of Citeaux were soon, together with their parent stock, to put forth numerous shoots. In 1119 the Charter of charity confirmed the existence of the Cistercian Order in the Church. Thus the tree, planted six centuries earlier on the summit of Monte Cassino, proved once more to the world that in all ages it is capable of producing new branches which, though distinct from the trunk, live by its sap, and are a glory to the entire tree.

During the months of his novitiate, Bernard so subdued nature that the interior man alone lived in him; the senses of his own body were to him as strangers. By an excess, for which he had afterwards to reproach himself, he carried his rigor, though meant for a desirable end, so far as to ruin the body, that indispensable help to every man in the service of his brethren and of God. Blessed fault, which heaven took upon itself to excuse so magnificently. A miracle (a thing which no one has a right to expect) was needed to uphold him henceforth in the accomplishment of his destined mission.

Bernard was as ardent in the service of God as others are for the gratification of their passions. “You would learn of me,” he says in one of his earliest works, “why and how we must love God. And I answer you: The reason for loving God is God himself; and the measure of loving him is to love him without measure.” What delights he enjoyed at Citeaux in the secret of the face of the Lord! When, after two years, he left this blessed abode to found Clairvaux, it was like coming out of Paradise. More fit to converse with Angels than with men, he began, says his historian, by being a trial to those whom he had to guide: so heavenly was his language, such perfection did he require surpassing the strength of even the strong ones of Israel, such sorrowful astonishment did he show on the discovery of infirmities common to all flesh.

But the Holy Spirit was watching over the vessel of election called to bear the name of the Lord before kings and people; the divine charity which consumed his soul taught him that love has two inseparable, though sadly different, object: God, whose goodness makes us love him; and man, whose misery exercises our charity. According to the ingenious remark of William de Saint-Thierry, his disciple and friend, Bernard re-learned the art of living through men. He imbued himself with the admirable recommendations given by the legislator of monks to him who is chosen Abbot over his brethren: “When he giveth correction, let him act prudently, and push nothing to extremes, lest while eager of of extreme scouring off the rust, the vase get broke … When he enjoineth work to be done, let him use discernment and moderation, and think of holy Jacob’s discretion, who said: ‘If I cause my flocks to be overdriven, they will all die in one day.’ Taking, therefore, these and other documents regarding that mother of virtue, discretion, let him so temper all things as that the strong may have what to desire and the weak nothing to deter them.”

Having received what the Psalmist calls ‘understanding concerning the needy and the poor,” Bernard felt his heart overflowing with the tenderness of God for those purchased by the divine Blood. He no longer terrified the humble. Beside the little ones who came to him attracted by the grace of his speech might be seen the wise, the powerful, and the rich ones of the world, abandoning their vanities, and becoming themselves little and poor in the school of one who knew how to guide them all, from the first elements of love to its very summits. In the midst of seven hundred monks receiving daily from him the doctrine of salvation, the Abbot of Clairvaux could cry out with the noble pride of Saints: “He that is mighty has done great things in us, and with good reason our soul magnifies the Lord. Behold we have left all things to follow thee: it is a great resolution, the glory of the great Apostles; yet we too, by his great grace have taken it magnificently. Perhaps, even if I wish to glory therein, I shall not be foolish, for I will say the truth: there are some here who have left more than a boat and fishing nets.”

“What more wonderful,” he said on another occasion, “than to see one who formerly could scarce abstain two days from sin, preserve himself from it for years, and even for his whole life? What greater miracle than that so many young men, boys, noble personages, all those, in a word, whom I see here, should be held captive without bonds in an open prison by the sole fear of God, and should persevere in penitential macerations beyond human strength, above nature, contrary to habit? What marvels we should discover, as you well knew, were we allowed to seek out the details of each one’s exodus from Egypt, of his passage through the desert, his entrance into the monastery, and his life within its walls.”

But there were other marvels not to be hidden within the secret of the cloister. The voice that had peopled the desert was bidden to echo through the world; and the noises of discord and error, of schism and the passions, were hushed before it; at its word the whole West was precipitated as one man upon the infidel East. Bernard had now become the avenger of the sanctuary, the umpire of kings, the confidant of sovereign Pontiffs, the thaumaturgus applauded by enthusiastic crowds; yet, at the very height of what the world calls glory, his one thought was the loved solitude he had been forced to quit. “It is high time,” he said, “that I should think of myself. Have pity on my agonized conscience: what an abnormal life is mine! I am the chimera of my time; neither clerk nor layman, I have the habit of a monk and none of the observances. In the perils which surround me, at the brink of precipices yawning before me, help me with your advice, pray for me.”

While absent from Clairvaux he wrote to his monks: “My soul is sorrowful and cannot be comforted till I see you again. Alas! Must my exile here below, so long protracted, be rendered still more grievous? Truly those who have separated us have added sorrow upon sorrow to my evils. They have taken away from me the only remedy which enabled me to live away from Christ; while I could not yet contemplate his glorious Face, it was given me at least to see you, you his holy temple. From that temple the way seemed easy to the eternal home. How often have I been deprived of this consolation? This is the third time, if I mistake not, that they have torn out my heart. My children are weaned before the time; I have begotten them by the Gospel and I cannot nourish them. Constrained to neglect those dear to me and to attend to the interests of strangers, I scarcely know which is harder to bear, to be separated from the former or to be mixed up with the latter. O Jesus, is my whole life to be spent in sighing? It were better for me to die than to live; but I would fain die in the midst of my family; there I should find more sweetness, more security. May it please my Lord that the eyes of a father, how unworthy soever of the name, may be closed by the hands of his sons; that they may assist him in his last passage; that their desires, if thou judge him worthy, may bear his soul to the abode of the blessed; that they may bury the body of a poor man with the bodies of those who were poor with him. By the prayers and merits of my brethren, if I have found favor before thee, grant me this desire of my heart. Nevertheless, thy will, not mine, be done; for I wish neither to live nor to die for myself.”

Greater in his Abbey than in the noblest courts, Bernard was destined to die at hom at the hour appointed by God; but not without having had his soul prepared for the last purification by trials both public and private. For the last time he took up again, but could not finish, the discourses he had been delivering for the last eighteen years on the Canticle. These familiar conferences, lovingly gathered by his children, reveal in a touching manner the zeal of the sons for divine science, the heart of the father and his sanctity, and the incidents of daily life at Clairvaux. Having reached the first verse of the third chapter, he was describing the soul seeking after the Word in the weakness of this life, in the dark night of this world, when he broke off his discourses, and passed to the eternal face to face vision, where there is no more enigma, nor figure, nor shadow.

The following is the notice consecrated by the Church to her great servant:

Quote:Bernard was born of a distinguished family at Fountains in Burgundy. As a youth, on account of his great beauty he was much sought after by women, but could never be shaken in his resolution of observing chastity. To escape these temptations of the devil, he at twenty-two years of age, determined to enter the monastery of Citeaux, the first house of the Cistercian Order, then famous for sanctity. When his brothers learned Bernard’s design, they did their best to deter him from it; but he, more eloquent and more successful, won them and many others to his opinion; so that together with him thirty young men embraced the Cistercian Rule. As a monk he was so given to fasting that whenever he had to take food he seemed to be undergoing torture. He applied himself in a wonderful manner to prayer and watching, and was a great lover of Christian poverty; thus he led a heavenly life on earth, free from all anxiety or desire of perishable goods.

The virtues of humility, mercy, and kindness shone conspicuously in his character. He devoted himself so earnestly to contemplation that he seemed hardly to use his senses except to do acts of charity, and in these he was remarkable for his prudence. While thus occupied he refused the bishoprics of Genoa, Milan, and others, which were offered to him, declaring that he was unworthy of so great an office. He afterwards became Abbot of Clairvaux, and built monasteries in many places, wherein the excellent rules and discipline of Bernard long flourished. When the monastery of Ss. Vincent and Anastasius at Rome was restored by Pope Innocent II, St. Bernard appointed as Abbot the future sovereign Pontiff, Eugenius III; to whom he also sent his book “De Consideratione.”

He wrote many other works which clearly show that his doctrine was more the gift of God than the result of his own labors. On account of his great reputation for virtue, the greatest princes begged him to act as arbiter in their disputes, and he went several times into Italy for this purpose, and for arranging ecclesiastical affairs. He was of great assistance to the Supreme Pontiff Innocent II in putting down the schism of Peter de Leone, both at the courts of the emperor and of king Henry of England, and at a Council held at Pisa. At length, being sixty-three years old, he fell asleep in the Lord. He was famous for miracles, and Pope Alexander III placed him among the Saints. Pope Pius VIII, with the advice of the Congregation of Sacred Rites, declared St. Bernard a Doctor of the universal Church and commanded all to recite the Mass and Office of a Doctor on his feast. He also granted a plenary indulgence yearly, for ever, to all who visit churches of the Cistercian Order on this day.

Let us offer to St. Bernard the following Hymn, with its ingenuous allusions;
it is worthy of him by the graceful sweetness wherewith it celebrates his grandeurs:

Hymn

Lacte quondam profluentes, * Ite, montes vos procul, * Ite, colles, fusa quondam * Unde mellis flumina; * Israel, jactare late * Manna priscum desine.
Ye mountains, once flowing with milk, depart to a distance; depart, ye hills that once poured forth streams of honey; Israel, cease to boast freely of your ancient manna.


Ecce cujus corde sudant, * Cujus ore profluunt * Dulciores lacte fontes, * Mellis amnes æmuli: * Ore tanto, corde tanto * Manna nullum dulcius.
Behold one from whose heart ebb forth, and from whose mouth flow out sweet fountains of milk and rival rivers of honey: than such a mouth, than such a heart no manna could be sweeter.


Quæris unde duxit ortum * Tanta lactis copia; * Unde favus, unde prompta * Tanta mellis suavitas; * Unde tantum manna fluxit, * Unde tot dulcedines.
Thou askest whence such abundance of milk originated; whence the honeycomb, whence the swift-flowing sweetness of honey; whence such manna; and whence so many delights.


Lactis imbres Virgo fudit * Cœlitus puerpera: * Mellis amnes os leonis * Excitavit mortui: * Manna sylvæ, cœlitumque * Solitudo proxima.
The showers of milk the Virgin-Mother shed on him from heaven: the mouth of the dead lion was the source of the honeyed rivers: the woods and the solitude so nigh the heavens produced the manna.


Doctor o Bernarde, tantis * Aucte cœli dotibus, * Lactis hujus, mellis hujus, * Funde rores desuper; * Funde stillas, pleniore * Jam potitus gurgite.
O Bernard, O Doctor, enriched with such gifts of heaven, shed down upon us the dews of milk and of this honey; give us the drops, now that thou possessest the full sea.


Summa summo laus Parenti, * Summa laus et Filio: * Par tibi sit, sancte, manans * Ex utroque, Spiritus; * Ut fuit, nunc et per ævum * Compar semper gloria. Amen.
Highest praise be to the Sovereign Father, and highest praise to the Son: and be the like to thee, O Holy Spirit, proceeding from them both, as it was, now is, and ever will be, equal glory eternally. Amen.


It was fitting to see the herald of the Mother of God following so closely her triumphal car; entering heaven during this bright Octave, thou delightest to lose thyself in the glory of her whose greatness thou didst proclaim on earth. Be our protector in her court; attract her maternal eyes towards Citeaux; in her name save the Church once more, and protect the Vicar of Christ.

But today, rather than to pray to thee, thou invitest us to sing to Mary and pray to her with thee; the homage most pleasing to thee, O Bernard, is that we should profit by thy sublime writings and admire the Virgin who, ‘today ascending glorious to heaven, put the finishing touch to the happiness of the heavenly citizens. Brilliant as it was already, heaven became resplendent with new brightness from the light of the virginal torch. Thanksgiving and praise resound on high. And shall we not in our exile partake of these joys of our home? Having here no lasting dwelling, we seek the city where the Blessed Virgin has arrived this very hour. Citizens of Jerusalem, it is but just that, from the banks of the rivers of Babylon, we should think with dilated hearts of the overflowing river of bliss, of which some drops are sprinkled on earth today. Our Queen has gone before us; the reception given to her encourages us who are her followers and servants. Our caravan will be well treated with regard to salvation, for it is preceded by the Mother of mercy as advocate before the Judge her Son.”

“Whoso remembers having ever invoked thee in vain in his needs, O Blessed Virgin, let him be silent as to thy mercy. As for us, thy little servants, we praise thy other virtues, but on this one we congratulate ourselves. We praise thy virginity, we admire thy humility; but mercy is sweeter to the wretched; we embrace it more lovingly, we think of it more frequently, we invoke it unceasingly. Who can tell the length and breadth and height and depth of thine, O Blessed one? Its length, for it extends to the last day; its breadth, for it covers the earth; its height and depth, for it has filled heaven and emptied hell. Thou art as powerful as merciful; having now rejoined thy Son, manifest to the world the grace thou hast found before God: obtain pardon for sinners, health for the sick, strength for the weak, consolation for the afflicted, help and deliverance for those who are in any danger, O clement, O merciful, O sweet Virgin Mary!’

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