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Biography of St. Gemma Galgani [Feast: April 11th] |
Posted by: Stone - 04-12-2021, 01:39 PM - Forum: The Saints
- Replies (1)
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Born: March 12, 1878
Extraordinary Mystical Experiences begin: 1898
Miraculous Cure: Friday, March 3, 1899 -1st Friday of the month (Sacred Heart devotion)
Received Stigmata: June 8, 1899 -Vigil of the Solemnity of the Sacred Heart of Jesus
Died: Holy Saturday, April 11, 1903
Beatified: May 14, 1933 by Pope Pius XI
Canonized: May 2, 1940 by Pope Pius XII
Patron Saint of Students, Pharmacists, Paratroopers and Parachutists, loss of parents, those suffering back injury or back pain, those suffering with headaches/migraines, those struggling with temptations to impurity and those seeking purity of heart.
Feast Day: April 11th (or May 16th for those in the Passionist Congregation).
BLESSED GEMMA GALGANI (1878-1903)
Translated from the Italian by FATHER OSMUND THORPE, C.P., 1935
Published by Burns, Oates, and Washbourne, London.
NIHIL OBSTAT: EDUARDUS J. MAHONEY, S.Th.D., Censor deputatus.
IMPRIMATUR: JOSEPH BUTT, Vic. Gen.
In obedience to the decrees of Urban VIII, and to the Apostolic Constitution ' Officiorum' of Leo XIII, we declare that we claim no authority for what is written in this book other than that which is purely human and historical.
[Webmasters note: Of all the books on St Gemma in english, this is the one that I personally most treasure, first and foremost because it is extremely well written, with lots of unique and original information on the holy life of Saint Gemma that is not availible in other books in english, but also because the english version of this book is so rare! After literally several years of searching on the world wide web for a copy of this book in English, I was finally able to acquire a copy from a used book dealer in Great Britain. And so, while this book is not that difficult to find in the original Italian, it is extremely rare in the english translation. Therefore given the original and unique information provided in this rare english translation, I felt it necessary to preserve this information on this website. I was deeply edified and inspired when I read this book, and I pray that those who read it may also be inspired and may be drawn ever deeper into the Heart of Jesus, through the intercession of Saint Gemma. -St Gemma, pray for us!]
BLESSED GEMMA GALGANI (Part 1 of 2)
CHAPTER I - BIRTH AND EARLY YEARS
A day of rejoicing occurred on March 12, 1878, in the home of the chemist of Camigliano, a smiling village at the foot of the blue Pizzorne near Lucca in Italy. Another child had come to gladden the hearts of Enrico Galgani and Aurelia Landi, who already had three children. Three more children were yet to bless their marriage, and therefore the child born in 1878 was to hold the middle place and to be as it were the heart of the family.
Because they considered their children to be the gifts of God, these virtuous parents rejoiced at every new birth. They had indeed every claim to be considered virtuous. Enrico on his mother's side was descended from the family of Blessed John Leonardi, and his character harmonized with the sanctity of .the stock from which he sprang. Aurelia, according to the witnesses whose evidence was taken during the processes for the Beatification of her daughter, was a model mother and a saintly woman. From among many depositions made concerning them, that of a priest, Francis Ghilardi, is very short and to the point: 'The Galgani family occupied a good position in society, bore an exemplary character, and was most exact in the fulfillment of its religious duties.' [All quotations unless otherwise stated are from the Summarium Proc, super virtutibus.]
The child was baptized the day after her birth by Don Peter Quilici, parish priest of Camigliano. There had been a disagreement in the family about the name she should be given. A paternal uncle, a captain of the army medical staff, wished her to be called Gemma. Her mother objected. The parish priest of Gragano, Don Olivo Dinelli, was asked to settle the question. Aurelia explained to him why she was reluctant to agree to her brother-in-law's suggestion. 'How can the child get to heaven,' she asked, 'if there is no saint of the name of Gemma?' 'But,' replied the priest, 'there are gems in heaven, and let . us hope that she may become a gem of Paradise.' So it was agreed to give the child the auspicious name of Gemma, to which were added Maria Umberta Pia.
EARLY EDUCATION
A month after Gemma's birth the family moved to Lucca with a view to living there permanently. Guido, the eldest child, explained that his father made this change of residence in order that he might the better attend to the education and training of his children. The story of Gemma's first years is best told by her aunt, Elisa Galgani, who figured prominently in her life, and who became a most important witness during the processes for her Beatification :
‘Gemma passed her childhood and youth in her own home under the watchful eye of her parents. At three years of age Gemma, together with her sisters and her very young brothers, was sent to a private school conducted by some sisters named Vallini. No complaints were ever made regarding Gemma, and her parents were assured that she was good and obedient. There she learned to say her prayers and to do very simple knitting. She was removed- from this school after her mother's death when she was seven. At this time she was always obedient and respectful to everyone and was never wayward. She was plump and good-natured, so much so that she used to amuse my brother.
‘When she was about four she came to our home at Porcari for a few days to enjoy the country air. My mother, in whose room Gemma slept in a little bed by herself, found her there one day on her knees, with hands joined, before a picture of the Heart of Mary. She called my brother, the army doctor, saying: "Come and see how Gemma prays," and together they watched her. "What are you doing, Gemma?" asked my brother. Gemma answered: "Go away, please; I am saying the Hail Mary." As they retired my brother said: "If I had a camera I would have taken her photograph! "’
Gemma's mother said morning and evening prayers daily with her children, and also taught the older ones to make little meditations. On Sundays she took them to Mass and to the evening devotions in the parish church. The children also went with her to the catechetical instructions for adults but she did not allow them to attend the catechetical instruction for children, preferring to instruct them herself or to bring a teacher into the house for that purpose. One of these teachers, Isabella Bastiani, made the following deposition in the processes:
‘The Galgani’s wanted someone to look after the sick and take charge of the children. My stepmother, Maddalena, was chosen. In this way I came to know the family and Gemma. My stepmother asked me if I would undertake to teach the children their prayers and catechism. I then began to teach Gemma and her brother Tonino the catechism, after which I used to bring Gemma to the Church to visit the Blessed Sacrament and say the Rosary and the other prayers I knew . Nothing seemed as pleasing to Gemma as to go to the Church to say her prayers. She never grew tired. When she had said an Our Father, Hail Mary and Glory be to the Father in honour of her Angel Guardian, she used to turn to me and say, "To whom should I pray now?" If I told her a pious story she always wanted another one and said repeatedly, " Tell me more, tell me more." Although so very young, when she was in the Church she always remained kneeling with her hands joined, and she was quite recollected.'
The evidence of the Vallini sisters completes the picture of Gemma and her family, given by Elisa Galgani and Isabella Bastiani.
‘Our family had a villa and some property in the neighborhood of Porcari about six miles from Lucca, and in consequence we formed a close friendship with Carlo Galgani, the district doctor. On the Feast of St. Michael to whom our Church was dedicated, he and his wife and children used to dine with us, and we returned the visits. In the course of time Carlo Galgani's son, Enrico, came to live at Lucca, and knowing that we kept a school there, with his wife's consent willingly entrusted to us his five little children, the second of whom was Gemma, then not more than two years of age.' [Elisa Galgani said that Gemma was three years of age when she first went to school, and since she was usually most exact in her statement she is not likely to be wrong on this occasion.]
Even at this tender age Gemma had reached the use of reason and her intellect was prematurely developed. We could teach her prayers that lasted twenty-five minutes without her ever growing tired. At five she could read the Breviary like an experienced person. She was assiduous at her work and learned all that was taught to her. She was loved by all her companions for these good qualities. All the time she was with us, we had no occasion to punish her; a word of reproof was enough for the defects inseparable from her age. Her two brothers and two sisters were with her at school, but never once was she known to be angry with them. She allowed them to select the best fruit, and at dinner she was always contented, whatever she had, the smile that played on her lips being the only sign that she was pleased or displeased.'
EARLY GROWTH IN HOLINESS
If Gemma's good qualities were pleasing to all who knew her, they were certainly a source of great consolation to her parents. To her father she was , the light of his eyes.' He seemed unable to do without her, his first question on returning home always being: 'Where's Gemma?' He used to say that he had only two children, Gemma and Gino. Gino was two years older than Gemma and was her rival in virtue. Of him Gemma wrote in her Autobiography: 'I really loved him more than all the others, and we were always together. During the holidays we used to amuse ourselves by making little altars. . . .' [Autobiographia, p, 26]
Enrico Galgani's preference for his eldest daughter reminds one of the particular affection between St Therese of Lisieux and her father. Her clothes had to come from the best shops. She very frequently accompanied him and whenever they were in the city at the dinner hour, it was made evident that in his opinion the best hotel was her due.
This favoritism did not altogether please her: she seems to have recognized the friction and jealousy it might cause. 'Am I your only child? ' she asked her father one day. 'I love all the children,' he answered, 'but remember, you are my eldest daughter.' When he took her on his knees to caress her, she used to break away from him crying: , Papa, do not touch me.' 'But I am your father,' he would expostulate. ' Yes, Papa, but I do not want anyone to touch me.' Enrico, puzzled but not displeased, used to say: ' I wonder what will become of my Gemma! '
So great indeed was her objection to being touched in any way by anyone that she even preferred to wash herself rather than permit her Aunt Elisa to do so. Once, when she was only six or seven, a cousin who came on horseback to deliver a parcel at her home, paid dearly for trying to kiss her, as she ran to take the parcel from him. He held her outstretched hand and bent down to caress her, but she repulsed him so violently that he lost his balance and, falling off the horse, hurt himself. Gemma was punished for this conduct by having her hands tied behind her back for a whole day.
Her mother's love, though not less tender, was certainly more solid. She, too, preferred Gemma. Was she not the child of prayer-the fulfillment of a long desire to have a daughter? The knowledge that her health was being undermined by tuberculosis, and that her days were numbered, made Aurelia even more affectionate towards Gemma, who years later wrote in her Autobiography: ' I remember that when I was very small my mother often took me in her arms, and many times in doing so, she wept. "I prayed so long that Jesus might send me a daughter," she said to me. " He has consoled me, it is true, but too late. I am sick and I must die and leave you." , '
In the face of death Aurelia sought comfort in prayer and until the end did her utmost to fulfill her duties towards her children. When oppressed with fever, even when wearing plasters to relieve her cough, she rose very early to go to Holy Communion. Every Saturday she brought her children to the Church and prepared them there herself for the Sacrament of Penance. Their frequent presence in the Church was noticed by the Parish Priest, Don Raphael Cianetti, who afterwards described Gemma as ' a silent child whose demeanor edified all who saw her.'
Sometimes this holy woman, emulating the mother of St. Paul of the Cross, the Founder of the Passionists, would take her daughter on to her lap and pointing to the Crucifix would speak to her of the sufferings of Jesus. 'Look, Gemma, this good Jesus has died on the Cross for us !' It was a scene that must have filled the Angels with admiration. Gemma drank in eagerly the story of the Passion. Looking now at the Crucifix, now at her mother, she used to say: 'Tell me more, Mom, tell me more.' Often when Aurelia was busy in the house she felt her dress plucked and heard Gemma's pleading voice: 'Mom, speak to me for a little while about Jesus.'
But the disease that was consuming Aurelia was making implacable progress. The coming separation from her seven children who needed her so much, added to her sufferings. The thought of leaving Gemma pained her most of all. 'Gemma,' she said to her one day, ' if you were able, would you come with me to the place to which Jesus is calling me ? ' Where? ' asked Gemma. 'To Paradise with Jesus and the Angels.' This invitation filled Gemma with joy and an indefinable yearning. With an ingenuousness that was her constant characteristic she wrote sixteen years. later: 'I t was Mom who made me as a child long to go to Heaven. And now,' she added, alluding to a prohibition that she must not ask God to let her die, ' if I still desire Heaven and want to go there, there is almost an outcry.' So anxious indeed was the child Gemma to go to Heaven that she was loath to leave her mother's side lest she might flyaway without her.
THE FIRST SACRIFICE
But Aurelia could not take Gemma with her to Heaven, so she directed all her thoughts towards the child's spiritual future. To whom was she to entrust her soul? To the Holy Ghost, concluded Aurelia. At once she began to complete her religious instruction in preparation for the Sacrament of Confirmation, which Gemma received from Archbishop Nicholas Ghilardi, on May 26, 1885, in the Basilica of St. Michael in Foro.
At the end of the ceremony Gemma assisted at a Mass of Thanksgiving. The Holy Ghost Who had found her soul so well disposed for His gifts, willed to ask of this child of scarcely seven years the greatest sacrifice she could make. 'I was assisting as best I could,' wrote Gemma in her Autobiography, 'and praying for Mom, when on a sudden a voice in my heart said to me: "Are you willing to give me your mother?" "Yes," I replied," if you take me also!" "No," said the voice, " give me your mother of your own will. For the present you must remain with your father. I will take you to her in Heaven later." I had to say yes, and when the Mass was finished I ran home.'
This constitutes the first celestial conversation to occur in the life of Blessed Gemma Galgani. It is also the first in a long chain of sacrifices which God was to demand of this generous soul. Her life was to be a succession of pains and sufferings, which were to be for her the key that opened the treasures of God's grace.
Gemma arrived home to find her mother almost at the point of death, and on seeing her she burst into tears and wept unrestrainedly. She could not tear herself away from the bed. She had indeed made the sacrifice, but she could not help wishing to go to heaven with her.
The imminent danger of death passed, but only for a short time, and within four months Aurelia was dead. Gemma was not present at the end. The story of the last days is told in the processes by Elisa Galgani: 'Gemma had the misfortune to lose her mother when she was seven years of age. Although only a child she tried to assist her sick mother as best she could and did not want to be separated from her. Sometimes she would climb on to the bed and put her arms around her mother's neck and kiss her. The doctors often suggested that the children, especially Gemma, who was the eldest daughter and the most thoughtful and affectionate, should be kept away from the sick-room because the patient had tuberculosis. Gemma was, therefore, sent to St. Gennaro to stay with an uncle, Anthony Landi, who owned much property in that district. The place was not new to Gemma, for her mother used to spend a month there every year with her children.'
Gemma was at St. Gennaro for three months, according to her aunt Elena Landi, when her mother died on September 17, 1886, aged thirty-nine. Her five years of slow martyrdom had purified her soul and made it more worthy of Heaven.
Shortly before her death she said: 'I offer my life willingly to God that I may obtain the grace of having my eight children with me in Paradise.'
‘Gemma received the news of the death from her aunt at St. Gennaro with whom she was staying,' continues Elisa Galgani. 'Her only words then were: "Mom is in Heaven." Although she loved her mother deeply she did nor cry, but remained serene and calm, and submissive to God's will. Her first words to me on returning home from St. Gennaro were: " Why are you weeping? Mom is in Heaven and suffers no longer; oh, how much she suffered ! You must now try to regain your own health so that you can help us." ,
THE LOSS OF HER MOTHER
The loss of a mother is always a great calamity in a family, especially when all the children are still young. At Aurelia's death, the youngest child, Julia, was not yet three. What was Enrico Galgani to do? Already his sister Elisa was living with him while she recovered from the effects of an accident sustained at Lucca. So he decided to invite another sister, Elena, to look after his home and the children. As for Gemma, she had already chosen in place of her earthly mother, a heavenly one-Mary, the Mother of God.
In addition to the void left in the family by his wife's death, there was the void made in Enrico's heart by Gemma's absence. About Christmas time, therefore, he arranged for the homecoming of his children who for some months had been staying with various relatives. Gemma was to leave St. Gennaro. There were difficulties, however. She had grown into the hearts of her uncle and aunt, and they were reluctant to part with her. 'Gemma was always good and obedient to all,' said Elena Landi.
‘When her mother sickened, she asked me to take charge of this child, saying: "If there is no objection at your home, I should be very pleased if you would keep Gemma with you." One day the aunts and nephews came to say that since Gemma was the eldest daughter she should return home to her brothers and sisters, and that if I wanted one of the children I could have one of the younger girls. I loved Gemma so much that I did not wish to have anyone else in her place, and I became indignant. The poor child seeing me cry became upset, and said to me resignedly: "Oh Aunt, let me go to please them; I will come again soon." Hearing these words from a child of seven only made me more indignant. I cannot describe how displeased I was.'
But even before Elena and Elisa had set out to bring back Gemma from St. Gennaro, there was one who had been praying fervently for her return home. This was Gino. To Enrico, Gino and Gemma were one, and this was an added reason that made him determined that there should be no delay about Gemma's return. So at Christmas the members of the scattered family were once more reunited. But it was a sad Christmas. No one could fill their mother's place and she was missed at every turn. Everyone was sad except Gemma, who with a strength above her years encouraged them all. , Why should we weep? ' she said, ' Mom is in Heaven.'
CHAPTER II - CHILDHOOD- ENTRUSTED TO THE CARE OF THE SISTERS OF ST. ZITA
After probably the saddest Christmas in his life, Enrico came to an important decision regarding Gemma, who since his wife's death had become doubly dear to him. Gemma had already left the infants' school kept by the sisters Vallini, and it was therefore necessary to send her to a more advanced school where her rare gifts of mind and heart might be cultivated to the best advantage. Like a good Catholic, Enrico could think of nothing better than to place her under the care of a very holy nun, Sister Elena Guerra, who had founded in Lucca a religious institute, the Oblates of the Holy Ghost, commonly called Zitine Sisters.
What, one conjectures, were the feelings of the holy foundress when she first came face to face with Gemma Galgani? Sometimes it happens that saintly souls when meeting on the pathway of life experience an unusual spiritual attraction for one another. When in 1907 Sister Elena Guerra heard that steps were being taken to have Gemma raised to the altars of the Church, she wrote: 'My poor heart rejoices in the knowledge that they are working for the glorification of my holy pupil, Gemma Galgani.' On her side Gemma, as it were in gratitude for the care bestowed upon her, seems to have obtained for this noble woman the grace of dying on Holy Saturday as the Easter bells were ringing out, on April 11, 1914 -the anniversary of her own death. Sister Elena is said to have influenced Leo XIII to issue his Encyclical on devotion to the Holy Ghost.
Gemma was delighted with her new school. ‘I began to go to the Nuns' school’ she wrote in her Autobiography, 'and I was in Heaven.' It could not have seemed otherwise to such a child. She lived in an atmosphere of piety, under the guidance of religious who were still filled with that fervour which characterizes, more particularly, the first members of a new religious Institute.
'I WILL STRIVE TO BE A SAINT'
Gemma's longing for divine knowledge, already seen in her conversations with her mother, began to be manifested more clearly now. She asked Sister Catherine Vagliensi to tell her something about the sufferings of Christ in His Passion, and drank in every word so eagerly, and allowed herself to be so penetrated by the recital, that she became ill. , I told my mistress of my desire (of knowing Jesus Crucified),' wrote Gemma, ' and she began to tell me something every day, choosing an hour for the recital when the other children were in bed.
One evening she described the Crucifixion, the crowning with thorns, and all the other sufferings of Jesus so vividly, that the sorrow and compassion I felt brought on a high fever and I had to remain in bed the whole day after.'
Fortunately, when the processes for the Beatification were set on foot, Sister Julia Sestini, who on the death in 1888 of Sister Catherine Vagliensi, became Gemma's mistress and confidante, was still living, and able to make important depositions concerning her pupil. One incident she mentioned recalls something similar in the life of Blessed Bartolomea Capitanio, Foundress of the Sisters of Charity of Milan. One day a teacher in school asked Bartolomea and her companions which of them desired to be a saint. They answered with one voice: all wanted to be saints. Who would be a saint first? The teacher decided to solve the question by casting lots. . She procured as many straws of unequal length as there were pupils, and holding them in her hand declared that whoever drew the longest straw should be a saint first. Bartolomea drew the longest straw. She was so surprised that she at once ran to the Chapel to pray.' [Le Beata Bartolomea Capitanio, Fondatrice delle Suore de Carita, Venice, 1926, p. 27] Gemma did not run to the Chapel when in a similar way she drew the longest straw. According to Sister Julia Sestini, she danced with joy and cried out: ‘Yes! I will strive to be a saint.'
Another incident, related by Elisa Galgani, again reveals the innocence and artlessness of this singular child. One day when she came home from school she said to her aunt: 'The Superior, Sister Elena Guerra, said to me: "Gemma, Gemma, you have committed an act of pride to-day." Aunt, what are acts of pride? Explain to me what an act of pride means; I do not know this sin.' Her aunt suggested that she should ask the Mother Superior herself for a definition of an act of pride. She did so, and was greatly relieved to find that she had not committed it. She returned home. on the evening of that day very pleased and said: 'No, I have done nothing wrong, but I am glad also to know what this sin is.' Years later she wrote in her Autobiography: 'Yes, I did indeed commit this sin, but Jesus knows whether I recognized it or not. I often went to all the teachers, to all the pupils, to the Mother Superior, to ask pardon for this sin. In the evening and very often at night, I wept over it alone. Without being aware of it I fell into this sin many times a day.'
STRUGGLING TO FORM CHARACTER
It will be interesting to know why this holy child was accused of pride. From what has been said, it is clear that she herself was often responsible and she knew it-for these accusations. She even admitted in her Autobiography that pride was the only defect of which she was accused and for which she was punished. 'The teacher,' she wrote, ' often called me a proud girl.'
According to Father Germanus, her first biographer-and everyone who knew her at this time agrees with him-Gemma was 'by nature vivacious. , Whoever watched her closely,' he says, ' could not but observe that she had a sanguine temperament and that her blood was easily fired. Only the violence she did to her natural bent prevented her from becoming what indeed some said she was, a little imp. Alert and perspicacious as she was, this inclination might easily have dominated her whole character. ' [“Life of Gemma Galgani”, by Father Germanus, C.P.] This may explain the almost contradictory depositions made concerning her at this period of her life. Sister Julia Sestini declared she had a lively disposition. Another witness said that she was accustomed to hold in check a rather spirited temperament. On the other hand, according to Don Andrew Bartoloni, she was of a quiet and calm disposition, and Sister Julia Sestini in another deposition says: 'She was so obedient that only a sign was necessary to recall her to her duty .... She was noted for her application to study and her assiduity at her work, and she obtained several prizes. . . . She was generally well liked by the children, and she knew how to keep silent.'
The truth is that Gemma was even now seriously endeavoring to correct her faults of character, and for this purpose was opposing her own will and nature. What was pleasing to her she refused, what she disliked she welcomed. Nevertheless, her first steps in the way of perfection were not accomplished with ease. Her demeanor suggested that she was watching over her conduct with effort and excessive attention, and this made her appear serious-minded, unsociable and too silent for her age. Her motives could not be known to all nor could they be always understood. That is why she was said to be unintelligent, blunt in speech, off-hand and even rude in manner. Some said she was proud and disdainful, others, more kind-hearted, that she was shy; a few declared that she was stupid. Compliments never came Gemma's way, at any time. She certainly never sought them. 'Oh!' she used to say, ' How can I please people? I am indeed stupid, and what does it matter if I am taken for what I am ?' When charged with being proud she answered: 'What is the meaning of pride? I never even think of it. I do not reply to questions because I do not know what to say. If I do answer, I am at a loss afterwards to know whether I answered right or wrong, and so I remain silent.'
As the years rolled by, however, Gemma made such progress in virtue that even before she left school she had acquired almost complete self-mastery. Whatever was artificial or forced in her manners or conduct disappeared, and virtue seemed to become a second nature.
YOU BELONG TO JESUS
Whatever the attitude of others, Sister Julia Sestini was Gemma's friend. But even Sister Julia often said: 'Gemma, Gemma, if I did not read you in your eyes, I would judge you as the others do.' She understood the soul-struggles of this holy girl and did her best to keep her on the right path. Her predecessor,. Sister Catherine Vagliensi, had often said to Gemma: 'Gemma, you belong to Jesus and you must give yourself entirely to Him. . . . He is pleased with you, but you are in need of great assistance from Him. Your greatest pleasure ought to be to meditate on His Sacred Passion and death.' So well did she know her pupil that Gemma wrote in her Autobiography: 'This good teacher had guessed what was in my mind.' Sister Julia Sestini's influence was not less efficacious. 'Under her direction,' wrote Gemma, ' I began to have a greater desire for prayer. Every evening after school, I went home and shut myself in a room where I recited the whole Rosary on my knees. Often at night, I got up for a quarter of an hour to recommend my poor soul to Jesus.'
It was also at this time that she began to long to practice penance, and this desire burst into flame whenever she meditated upon the Sacred Passion.
‘Every day,' she wrote, ' I had a part of the Passion explained to me. Often when reflecting on my sins and on my ingratitude towards Jesus we began to weep together. During these four years this good teacher also taught me to practice some little penance for love of Jesus. The first was to wear a cord around my waist . . . but so far as I was able I obtained permission from my confessor. Then she taught me to mortify my eyes and my tongue, and I succeeded in becoming better, but it was hard work.'
Her spirit of piety in these years was well remembered by Sister Julia Sestini :
'We were accustomed, especially during Lent, to explain the Passion of our Divine Lord. Gemma listened most attentively, and never grew tired of it. I have seen her weep sometimes. One day she and another child stood up, and Gemma asked: "What is the book out of which you read these things, because we should like to get one in order to study and meditate upon them better?" I advised the children to make five minutes' meditation in the morning, and to devote a few minutes every evening to an examination of conscience. I saw Gemma smile. When I questioned her I found that she had already the habit of making meditation and that she spent much more than five minutes at it.'
With a heart already so united to God, it is not surprising that Gemma was remarkable for the way in which she attended to the altars in the Chapel and classrooms, devoting her time to keeping them clean and becomingly decorated, nor is it surprising to know that she had no interest in the amusements which delight other children. 'She had no inclina-tion or desire for games,' said Sister Julia Sestini, , and when obedience compelled her to take part in school plays or concerts her demeanor was always edifying and serious. In the daily recreations she preferred to be alone or with the teacher. . . . When her companions invited her to accompany them I used to advise her to do so, saying: "Go along, Gemma, and don't be singular." Then she went gladly and quite willingly.'
Elisa Galgani's recollections of Gemma's piety at this time are more detailed:
‘She had a deep love for the Blessed Virgin and prayed to Her with great fervor and devotion, often repeating: "Holy Mary, make me a saint." She had also a very special devotion to the Sacred Heart of Jesus Whom she ardently loved and to Whom she prayed
with extraordinary fervor. I remember that when she was a child at school, she used to pray for success in her examinations so that her father especially might be pleased. She not only prayed, but carried on her person little pictures of the Sacred Hearts of Jesus and Mary. Once I saw her dip her finger in the oil of the lamp that was burning before the Blessed Sacrament, then touch her tongue with it in order that she might be able to answer the examiners well .... She often read books about the Blessed Virgin, which were given to her by Monsignor Volpi or by the parish priest of St. Leonard's. Sometimes she read them aloud to her brothers and sisters and even to her aunts. Every day she said the Rosary with the family .... She made triduums or novenas for every feast of the Blessed Virgin and not only attended the special devotions held in Our Lady's honor during the months of May and October in the Church, but also repeated them at home with her brothers and sisters.'
THE QUEEN OF VIRTUES
Among the virtues that adorned Gemma's soul, the queen virtue shone conspicuously. And indeed charity or love for her neighbor for God's sake was one of her most outstanding characteristics even as a girl. Her brother Guido speaks of her' special charity towards the poor.' If she met a beggar on her way to or from school she would be sure to part with whatever money she had, and found more pleasure in its loss than she would have found in anything it could have purchased. It was this charity united to a profound humility which made Gemma keep silent under unmerited reproof, thus screening the actual offenders. 'Why don't you tell. your teacher and let her know that you are not guilty? ' said Sister Julia Sestini, who did not like to see her unjustly accused. 'Oh let the matter rest,' Gemma answered, ' it is better so.'
But already in these early years Gemma's zeal for the spiritual welfare of her neighbor was noticeable. She listened with particular interest when the Sister read to the pupils in school the Annals of the Foreign Missions.
‘Gemma was filled with a great desire for the universal reign of Christ,' deposed Sister Julia Sestini, ' and worked for the conversion of infidels not only by prayer, but also by contributing whatever money she had.' The pupils of the Sisters of St. Zita were all enrolled in the Associations called Propagation of the Faith and Holy Childhood, and Gemma paid her subscription regularly.
God was pleased with her zeal for the salvation of souls, and seems to have given proof of His pleasure on an occasion which was recalled by Sister Julia Sestini: 'It was during the Carnival,' she said, , and we were rehearsing for our Concert when the Mother Superior entered the Hall and asked for prayers for a dying man who had refused to receive the last Sacraments. We stopped the rehearsal and said some prayers. When they were over Gemma came up to me and whispered: "Our prayers are answered." That same evening I heard of the man's sincere conversion and that he had died with all the comforts of religion.'
A MODEL PUPIL
Gemma was, as we have seen, her father's joy, and her return every . evening from school with a smile on her lips helped not a little to assuage the troubles of the day. He anticipated great things for her and watched with pleasure her progress not only in virtue, but also in her studies. Elisa Galgani had distinct recollections of Gemma at this time :
‘Once she had to confess to me that she had passed very well in all subjects in her class, and in French had secured very high marks. Some of her companions having failed were sad and sore about it. She said to me: "I am sorry that some of my companions did not pass. I should have liked all to pass, for then I should have been happier myself." She did not like amusements or games, not even those suited to her age, and did not play with dolls. I remember that on one occasion her father wanted her to go to hear the city band which was to play in the Piazza. "Gemma," he said, "take your sister this evening to hear the band." But she answered: "No, Daddy, let us go to the Walls; there we shall enjoy ourselves better." The people of Lucca being gathered round the band the path on top of the walls was deserted. They would also be able to go along in good time to the evening devotions in the parish church. Unlike other children Gemma never went alone into the City.'
Although Gemma did not enter for the public examinations, because it was not customary at the College, she did well at the examinations which were held by a visiting professor. According to her teacher, she attained a high degree of proficiency in literature, science and mathematics. But it was in the knowledge of her religion, the catechism, the Bible and ecclesiastical history, that she shone conspicuously. In a competition amongst the children of the city she won the gold medal for Christian Doctrine. This success elated her father, who thought of sending her later on to the University. But Gemma's answer to the suggestion was uncompromising: 'No, the University is not for me.'
Man proposes, but God disposes. God was preparing Gemma for another mission in life, and her thoughts were already turned away from this world. Sister Julia Sestini gives us a glimpse of Gemma's soul:
‘She used always to say that her hopes were in Jesus, and often repeated: "How dreary it is upon earth! " and raising her eyes to Heaven, " How pleasant to be up there !" She used to turn towards the Chapel where Jesus dwelt behind closed doors and say: "Faith breaks down all barriers and love stands chained to Jesus." When we suggested to the children on one occasion some act of mortification, advising them to practise these acts frequently, Gemma said: "What wealth! We can go to Heaven with overflowing riches!" She often said: " Gemma is good for nothing, but Gemma and Jesus can do all things!" It was thus she encouraged herself to overcome obstacles.'
CHAPTER III - HER FIRST HOLY COMMUNION -‘GIVE ME JESUS!’
The most important event which occurred while Gemma was at the College of the Zitine Sisters was her first Holy Communion, an event which had a profound influence upon her subsequent life. The desire to draw near to Jesus and receive Him in Holy Communion had very early inflamed her heart. The example of her mother, for whom the Eucharist was daily bread during her long sickness, certainly helped to intensify this desire, and we may be sure that in answer to the oft-repeated request: 'Talk to me about Jesus,' Aurelia poured into the heart and mind of her child her own ardent longings for the Divine Guest of the Altar.
That Gemma yearned to receive the Bread of Angels, we have the testimony of her aunt Elisa, who also deposed in the processes for the Beatification that the curate of St. Leonard's parish where the Galgani family lived, had said to Gemma: , You will receive Holy Communion when you are seven; you are too young now.' But her seventh birthday came without the fulfillment of this promise. There was then a universal prejudice against allowing young children to receive Holy Communion. If Gemma had lived a few years longer she would have seen a Pope, the saintly Pius X, open to innocent hearts the Tabernacles of the world, and would have grieved that she had been born too soon to be able to enjoy this privilege.
When, after her mother's death, Gemma was sent to the College of the Zitine Sisters, the desire of being united to Jesus in the Blessed Sacrament grew more ardent. I t became her only thought, the one aspiration of her heart. She now said to her teachers at the College what she had already often said at home: 'Give me Jesus, and you will see how good I shall be. I shall be different; I shall not commit any more sins. Give Him to me; I long for Him so much that it is becoming unbearable.' But her age, according to the then prevailing custom, was against her. Besides, because of her delicate appearance she looked like a child, not of nine, but of six years, and all her tearful requests were in vain. In her humility, Gemma seems never to have realized why her repeated requests were refused, for in her Autobiography she attributes it to her sins: '. . . I early manifested the desire to receive Holy Communion, but I was found so bad and ignorant that they were afraid to allow me to do so. They began to instruct me and to give me good advice, but I always became worse.'
Finally, the spiritual director of the College, Mgr. John Volpi, was conquered by the child's insistence and decided to plead her cause with her father. Mgr. Volpi, who was Gemma's ordinary confessor until her death, and who was in 1897 consecrated Auxiliary Bishop to the Archbishop of Lucca, and later became Bishop of Arezzo, died in Rome, June 19, 1931, as titular Archbishop of Antioch in Pisidia. He was a man of outstanding piety and integrity, a father to the orphans and the poor. Leo XIII used to call him' the saint of Lucca.' Everywhere he went he left the imprint of his charity and indefatigable zeal. Before his death he gave a considerable sum of money as the first subscription towards the enlargement and beautifying of the Chapel of the Passionist Nuns, where Gemma's body now lies, and where he himself desired to be one day buried.
The argument used by Mgr. Volpi to overcome Enrico's reluctance was the most likely one to touch a father's heart. He pointed out to Enrico that he was in this dilemma, either he must give his permission or see his child die of sorrow. The permission was immediately granted.
Gemma's joy was unbounded, but in her Autobiography all she says is: 'I had only one desire, to make my first Communion soon, and it was known to be so strong that my request was very soon granted.'
PREPARING FOR HER FIRST HOLY COMMUNION
Gemma, however, was not yet fully satisfied and began to think of the best way of preparing herself for this first meeting with Jesus in the sacrament of His love. Nothing seemed more appropriate than to spend the ten days usually devoted to spiritual exercises with the Sisters at the Convent. But how was she to obtain permission from her father, who did not like to be separated from her for even a few days? But there was one sure means of getting her own way with him, and she knew it-tears. So Enrico capitulated and even promised not to visit her or disturb her recollection in any way.
This settled, Gemma turned all her attention to preparing her soul for the coming of Jesus.
‘In the evening I received permission to go,' she wrote, ' and in the morning I went to the Convent. During this time I saw none of the family. But how happy I was; it was Heaven! '
Of those days it is better to let her speak for herself:
'I had scarcely reached the Convent and settled down before I ran to the Chapel to thank Jesus and ask Him to prepare me well to receive Him in Holy Communion. But I also had another desire. When I was very small Mom used to show me the Crucifix and tell me that Jesus had died on the Cross for mankind, and afterwards I heard the same from my teachers, but I never understood properly, and I would have liked to know perfectly the Life and Passion of Jesus.'
What a sublime aspiration for a young child, to know Jesus and Him crucified, to know Him in His Passion in order to know Him better in the Eucharist. Jesus in the Eucharist and Jesus on the Cross would be throughout her life the inseparable objects of her love. '0 Jesus,' she was later on heard to say in an ecstasy, ' You hear what the confessor asks me: What do you do when you are before Jesus ? If I am with Jesus Crucified, I suffer; if I am with Jesus in the Blessed Sacrament, I love.' For Gemma, to suffer and to love were the same thing. , Oh, yes, Jesus,' she said in ecstasy, ' whoever loves Thee truly, suffers willingly. . . . 0 Jesus, to love Thee and to suffer for Thee!' This was her heart's cry and her life's sole objective.
At this point in her Autobiography, Gemma describes the effects which the story of the Passion, as related by Sister Catherine Vagliensi, had upon her and the fever it brought on, and her father's displeasure when he knew she was sick.
Referring to these facts, Sister Gesualda in her Life of Gemma asks whether so deep an impression could be made upon a child by the mere description of the Passion, however vivid, and suggests that it was rather the result of the direct action of Jesus Who desired to prepare her for the gift He was later on to bestow upon her, that of participating in His Passion. 'Jesus filled her with a. love for His Passion,' she says, 'because the lively sorrow she would experience in meditating upon it would awaken in her an ardent desire to be associated with Him in His sufferings and to share in them, to give love for love.'
Gemma listened very attentively to the priest who gave the spiritual exercises to the children. One thing he said struck her particularly. It was a paraphrase of the words of the Gospel: 'Whoever eats the Flesh of Jesus shall live by His life.' 'These words,' she wrote, ' filled me with consolation, and I said to myself that when Jesus is with me I shall . live no longer, but Jesus will live in me. I was burning with desire for the moment to arrive when I could say: "Jesus lives in me." Consumed with desire I passed entire nights in meditating upon these words.'
To crown her days of preparation Gemma decided to make a general confession. She was only a child of nine years of age, most innocent, almost angelic, and yet she tells us that with the help of the Sisters she prepared herself for a general confession and completed it at a third visit to her confessor, Mgr. Volpi. One wonders what such an angel had to confess?
RECEIVED HER FIRST HOLY COMMUNION
A truly happy day for Gemma was June 17, 1887, the Feast of the Sacred Heart.
She had jotted down on the previous evening, the resolutions she had made during the retreat: (1)' I will go to confession and Communion each time as if they were to be my last. (2) I will often visit Jesus in the Blessed Sacrament, especially when I am in trouble. (3) I will prepare for every Feast of the Blessed Virgin by some mortification, and every evening I will ask the blessing of my heavenly Mother. (4) I desire to remain always in the presence of God. (5) Every time the clock strikes I will repeat three times, " My Jesus Mercy." She would have added more had she not been observed by a wise and prudent teacher who told her to be content with what she had already written.
She then wrote to her father :
‘DEAR PAPA,
The vigil of my first Holy Communion day has come, a day of unbounded happiness for me. I am writing to assure you of my affection, and to ask you to pray to Jesus for me that when He comes to me for the first time, He may find me well disposed to receive all the graces He has prepared for me. I ask your pardon for having been disobedient to you, and for all the trouble I have caused you, and I beg of you this evening to forget the past and to give me your blessing.
‘Your most affectionate daughter,
‘GEMMA.'
The long expected day at length arrived. Gemma thus wrote of it in her Autobiography:
‘Sunday morning came at last. I got up immediately and hastened to ,meet Jesus for the first time. All my longings were finally satisfied. I understood then for the first time the promise of Jesus: "He that eateth Me, the same also shall live by Me." I cannot express in words what passed between Jesus and me in that moment. Jesus made Himself felt, oh, so strongly, in my poor soul. I realized that the delights of. heaven are not the same as those of earth. I desired intensely to make that union with God continuous. I felt myself more and more detached from the earth and more and more disposed to recollection.'
It was related by one who had the happiness of making her first Holy Communion on the same day, that after receiving the Blessed Sacrament, Gemma said, pointing to her heart: 'I feel a fire here . . . I feel myself burning; do you feel like that?' Another witness deposes that Gemma made her first Holy Communion with such enthusiasm and devotion that she was unable to restrain her joy.
Two days later Gemma again received Holy Communion, this time in her own parish Church of St. Frediano.
Gemma never forgot the impressions of that happy day. I t can be said in fact that henceforward she lived only for Jesus in the Blessed Sacrament. For a few years she communicated once, and occasionally twice, a week, and on the other days satisfied her longings for union with Jesus by spiritual Communions, according to Sister Julia Sestini, always making more than the number suggested to the children.
The Feast of the Sacred Heart, which always reminded Gemma of her first meeting with Jesus, became her special day of devotion. Every year she used to unite herself with those who were making their first Communion, and make the spiritual exercises with them in spirit.
Fourteen years later, in 1901, when she wrote the following letter to her spiritual Director, the memory of that day was still very green :
‘I do not know, Father, whether you have heard that the Feast of the Sacred Heart is indeed my Feast day. Yesterday, Father, was a heavenly day; I was with Jesus all the time, I was happy with Jesus, I wept with Jesus. An interior recollection kept me more than usually united to my dear Jesus, but my happiness was even greater, when in the evening Jesus blessed me. I heard Him say these words:
"Dearest daughter, I am pleased with you to-day!" I answered: "0 Jesus, would that I could please Thee always." And I cried in the depths of my heart: "Oh chilling thoughts of the world, go far from me; I want to be always with Jesus, and with Jesus alone." Poor Jesus! He abases Himself to come and dwell in this vile body of mine. And when my dear Jesus lovingly says to me that all His joy is to be with me, I ask Him: "0 my Jesus, what is there in me to give Thee pleasure? You come to a soul that has a thousand times rebelled against Thee, that has in a thousand ways outraged and even dishonoured Thee! But Jesus, do You bear with me. The more I think, the more I realize that I can be happy only by casting myself upon Thine Infinite Mercy. 0 Jesus most merciful!" Father, where have my thoughts carried me to? To that beautiful day of my first Communion. Yesterday, the Feast of the Sacred Heart, I experienced once again the joy of that happy day . Yesterday, I again tasted the pleasures of Paradise. But what is the enjoyment of a day compared with the ages of eternity? I can say with truth that on that day of my first Communion my heart was most on fire with love for Jesus. How happy I was when with Jesus in my heart I could say: "0 my God, Thy Heart is like mine; what gives Thee pleasure, can make me happy also. What then am I in need of? Nothing.~' If I compare the peace of heart that was mine on the day of my first Communion with that which I experience now I find no difference .... '
Throughout the whole of her life she lived only for Holy Communion. '0 Jesus, what would I do if there was no Holy Communion? ' she said, 'if You were not there. . . . You, the object upon which my heart is set, how my love would languish away! If You wert in Heaven only, my heart, for certain, would go astray. But wonders Thy Mercy has worked! I will love Thee always. When the morning dawns, when the evening darkens into night, at every hour of the day, at every moment I will love Thee always, always, always! I will never leave Thee.' She told her spiritual director that if it were possible she would live in the Tabernacle. 'And if Jesus allowed me to enter the holy Tabernacle where His Body and Blood is present, would it not be like being in Paradise? '
Gemma did indeed understand in its fullness of meaning the promise of Jesus: 'He that eateth Me, the same also shall live by Me.' And she could repeat in all sincerity the words of St. Paul : ‘I live, now not I, but Christ liveth in me.'
CHAPTER IV - PRECIOUS ORNAMENTS -HER GUARDIAN ANGEL CHIDES HER
When Gemma received the gold medal for Catechism from Archbishop Nicholas Ghilardi at his Palace in Lucca, she wore a specially-made frock and a necklace with a gold pendant, which her father had given her. She had also a gold watch, which, it seems, had once belonged to her mother; This is not certain, since Justina Giannini deposed in the processes that she had heard that Gemma had received as a present a gold watch from Countess Guinigi, who had been her sponsor at Confirmation, which, however, she had worn only once.
Although Gemma says in her Autobiography that she had looked forward to wearing these ornaments, so as to please her father and those at home, nevertheless on her return home as she was taking off the necklace, she saw her Angel Guardian looking severely at her. 'Remember,' he said, 'that the ornaments of a spouse of a Crucified King are thorns and the Cross.' Her Guardian then disappeared. This is the first mention of those angelical apparitions which are such a remarkable feature of her life.
The visit and the reproof of the Angel made a deep impression. She immediately gave the offending ornaments to her brothers. 'Out of love for Jesus and to please Him, I will never wear or even speak of such vanities.' This was the resolution she then made and we know from her own words how well she kept it: 'From that day forward,' she wrote, ' I have had nothing to do with them.'
Gemma Galgani, the chosen bride of Christ, was to appear before the eyes of her heavenly Spouse, richly and splendidly arrayed in the precious ornaments mentioned by the Angel. Even at the time of the angelic visit, towards the end of 1893, the shadow of the Cross had appeared in her path, and thorns had torn her heart.
A YEAR OF DESOLATION
But it must not be thought that Gemma's life was full of that sweetness and peace of mind which she experienced on the day of her first Holy Communion; such is not the lot of those who follow the Crucified. Very soon the Divine Spouse of souls pressed to her lips that chalice of bitterness and sorrow which in her short life she drank to the very dregs. Her trial at this time was a deep dejection of mind, which she felt all the more because until now she had lived entirely and only for her heavenly Spouse. If all earthly helps and consolations were taken away, she would have accounted it as nothing, as will be seen from the following pages. But to feel no longer the presence of Jesus, to be as it were almost abandoned by Him, this was a torment too hard to bear. Those hours of desolation are terrible to souls on fire with love for God, and this trial is for them a decisive experience. If they struggle and conquer and persevere in their love, the way of great and rapid strides towards perfection and union with God is opened to them; if they give up the struggle and lay down their arms, they take a path that leads away from God, perhaps to eternal ruin.
Though Gemma came out of this trial victorious, it was only after a long and painful struggle. Instead of having consolation and pleasure in serving God, and ease in the practice of virtue, she now experienced repugnance for prayer and every exercise of piety, and weariness and sadness. Jesus seemed far away and unreal. She wept and cried out in her anguish, but her tears were in vain. Yet she persevered. The more God seemed to fly from her, the more earnestly did she seek Him.
During the whole course of this trial, which lasted a year, Gemma, although her heart was heavy, faithfully followed the path of duty. Nevertheless, she found in herself only faults. and failings. She believed she was giving scandal to everybody and often asked pardon for this with great humility. She even wanted to make another general confession, but her confessor prudently withheld his consent. 'I tried to make another general confession,' she wrote in her Autobiography, 'but I was refused permission. I confessed to Jesus, however, and He filled me with such great sorrow that I even feel it still. I asked the teachers to forgive me for all the annoyance I caused them. But this change in me did not please my father or my brothers. I was often reproved by one of my brothers for getting up early to go to Mass. Jesus, however, from then on helped me more than ever. At that time, owing to the death of my grandfather and an uncle, two of my father's sisters came to live with us.'
Gemma, in the above passage, reveals another source of sorrow and another temptation, which might have led a soulless strong than hers to become somewhat relaxed in the practice of piety. Her family did not understand her ever-growing desire for greater union with God, or her manner of life which was becoming every day secluded. Even her father, who was as we have seen a truly pious man, sided with the rest of the family in reproving her. They disapproved of her going to church both morning and evening, and wished her to lead what they considered an ordinary life to amuse herself, wear more fashionable clothes and to go out and about more often. It must have been a hard struggle for Gemma, but she persevered in her resolutions in the face of all opposition. To reward her fidelity God dispelled the darkness that had enveloped her and her soul, which emerged from the trial purified and strengthened. At length the attitude of her family changed and she was able to pursue in peace her pious practices.
SPIRITUAL EXERCISES, 1891
A long-desired opportunity to make closed retreat was offered to Gemma at this time, when the Zitine Sisters announced that a course of spiritual exercises was to be given at the College. She participated in them with zest. 'It seemed impossible,' she wrote, ' that I should ever again be able to concentrate my mind upon Jesus. . . . I well understood that Jesus gave me this opportunity in order that I might know myself better and become purified and more pleasing to Him.'
In her Autobiography she gives the notes she took at this Retreat: they are headed thus: 'A Retreat made in the year 189 I in which Gemma must change and give herself entirely to Jesus.' Then she continues:
'. . . I remember that the priest said: "Let us keep in mind that we are nothing and that God is all. God is our Creator; all that we have and are comes from Him." A few days later the preacher gave a meditation on sin, and then it was that I understood how worthy of being despised by all I was, because I was so full of sin and so ungrateful to God. During the meditation on Hell I realized how much I had merited it, and I made this resolution: I will make acts of contrition during the day, especially when I have committed some fault. . . . Finally during the last days of the Retreat we considered the examples of meekness, obedience and patience left to us by Jesus and as a result I made the following resolutions : (1) To make a visit to the Blessed Sacrament every day and to speak to Jesus more with the heart than with the tongue. (2) I will try as much as possible to speak of heavenly rather than of indifferent things.'
FURTHER TRIAL
The graces which Gemma received at this Retreat prepared her for another trial-another precious ornament with which to make herself more pleasing to her Crucified Master. This trial took the form of the early death of her brother Gino. He had also given himself entirely to God and had received Minor Orders in the Seminary of St. Michael in Foro, where he had been for some years, when God marked him as an acceptable victim and took him to Heaven.
Gino's death was preceded by a long sickness, in which he was nursed with the most loving care by Gemma. Despising the danger of infection Gino was attacked by the same disease that killed his mother-she attended him night and day until his death in September, 1894. Her grief was so great that she became seriously ill herself and for several months came very near to death. Her father was broken-hearted. First the death of his wife, then the death of Gino had overwhelmed him with sorrow, but he could not bear the loss of Gemma.
‘I cannot describe the care everyone took of me,' wrote Gemma, ' especially my father. I often saw him weep, and heard him ask Jesus to let him die instead of me.' It seems that his prayer was answered, for he died within three years, after three months of intense pain, whereas Gemma was completely restored to health.
At this point in her life we are confronted with several discrepancies in the accounts given by her biographers and the witnesses in the Processes for her Beatification. The former state that after the sickness just mentioned, Gemma left school for good, and that shortly afterwards she was taken ill with the decay, or caries, of a bone in her foot. On the other hand, Sister Julia Sestini declared that Gemma suffered from this complaint while she was still at College, and Elisa Galgani agrees with this opinion. This is the account Elisa Galgani gave in the processes :
‘Gemma got ill with a bad foot. There had been a swelling on the instep, and she would have said nothing about it, if a bench had not fallen on it when she was at school with the Zitine Sisters. This accident, however, burst the tumour and she was then compelled to tell her father about it. He at once summoned a doctor who said that an immediate operation was necessary. in order to clean the wound and scrape the bone. Gemma accepted this illness and the accompanying pain with great patience and resignation, so much so that when I said to her: "You have suffered a great deal, Gemma?" she just answered with a smile. She suffered so much indeed that I could not bring myself to watch her being operated upon. My sister Elena, however, and my nephew Guido, who remained to see the operation, said that at no time did she make any complaint. When the operation was over one of the doctors, named Gianni, said to Gemma :
"Well done, Gemma: You have been very brave!" And she smiled again.'
Sister Julia Sestini remembered that when Gemma was sick all the children prayed for her, and that when she was better she came to the school to thank everybody. She even kissed her teacher. 'This was in May, I believe,' continued Sister Julia.
‘When her foot was bad she suffered much, but she was calm and resigned. She had on her bed several objects of devotion, among them a Crucifix which she kissed frequently.'
From this time Gemma's path in life ran through thorny places. The further she proceeded along the road that leads to perfection, the sharper grew the thorns, so as to make her in the end the living image of her Crucified Redeemer.
CHAPTER V AT HOME -THE ANGEL OF THE HOME
The kiss Gemma gave to Sister Julia Sestini was the final expression of her gratitude . for the care bestowed upon her at the school where her soul had made such progress in virtue. Her sickness had so weakened her that the doctor advised her father to take her away from the College. She was, also, inclined to study too assiduously and frequently such remarks as these were addressed to her: 'Why so much study! Don't you know enough already?' Her father and friends, although proud of her scholastic attainments and the prizes she won, were more anxious that her health should be completely restored, and therefore welcomed the doctor's suggestion.
Gemma obeyed and settled down to the daily round in the home where she always gave 'an example of humility and patience.' According to her brother Guido, she was always meek and submissive, the peacemaker in all their childish quarrels, , the bearer of the olive branch.' Her Aunt Elisa reports how willingly she performed her domestic duties and that she directed her attention especially towards helping her younger brothers and sisters in every possible way, and in teaching them their prayers. 'Her example not only encouraged her brothers and sisters, but was the admiration of us, her aunts, and of her father.'
Alessandrina Maggi, a domestic servant of Gemma's uncles at Camaiore, made the following deposition :
‘I know that when at her father's wish she left school and remained at home, she carried out her duties to the admiration of all, and was occupied more with her brothers' and sisters' education than with material cares. I remember that sometimes she had to suffer much from one of her sisters. She never, however, was wanting in charity, nor became impatient with her .... Gemma always liked to say the morning and evening prayers with her brothers and sisters. She used to take the younger ones to Church, where every evening she taught them to say the Rosary and other family prayers.'
Guido also remembered that Gemma used to teach catechism not only to the children at home, but also to the children of the neighbourhood, and that she used to sew and embroider articles for the Church. She greatly venerated whatever pertained even indirectly to the Mass. On one occasion she made a piece of point lace to decorate an altar cloth for the private chapel of Mgr . Volpi.
SACRIFICE AND RENUNCIATION
It was not always easy for Gemma to be the bearer of the olive branch. In her home, as in every other home, the various members of the family did not always see eye to eye. One of the members of the household, irritated by the piety of Gemma and her aunts, shrugging the shoulders, used to say: ‘You are hypocrites!' Others, among them one of her sisters, disliked Gemma's ways and let her know it. To all offensive remarks, however, she replied patiently and sweetly. Years later when the sister in question asked forgiveness for her unkindness, Gemma bade her forget it and think rather of being good and of not offending God.
It should be remembered that when these things were happening Enrico was either dead or was already in the grip of the terrible disease-cancer of the throat-that caused his death. Otherwise no one would have dared to treat his favorite daughter so unkindly.
Two episodes in particular caused her virtues to shine forth conspicuously, and these virtues, which were the fruit of self-sacrifice, are eminently imitable. For it must not be forgotten that, according to the witnesses in the processes, Gemma had a lively and impulsive disposition, and only appeared outwardly calm and self-possessed because of her virtue and strength of will. The first episode is thus related in the Processes :
‘One of her brothers wished to attend the theatre one evening but had not enough money. Gemma tried to dissuade him from going and to put the matter out of his head. This upset him and matters were not improved by Gemma saying smilingly: "It's not worth getting upset about." His vexation then reached such a pitch that he gave her a blow in the eye that left a mark .... The next day, when asked what had happened to her, she answered with wonderful reticence: "I richly deserved it.".
The second episode was related by her Aunt Elisa:
‘In her dealings with her brothers and sisters she was always humble, even though, as the eldest daughter, she could have insisted upon her authority being respected. One day she reproved one of her sisters for standing at the window, and tried to induce her to come away, saying: "Our brothers do not like it, and besides, it is not the proper thing for us to do." Her sister turned round and becoming violently angry, caught Gemma by the hair. The noise quickly brought my sister Elena to the scene. When Elena reproached Gemma's sister with her want of self-control and with the evil she had done, Gemma, even in these circumstances, calm and collected, intervened by saying: " Aunt, it's all right, there is nothing to worry about." Afterwards she asked us not to speak of the incident to her brother Guido, who would certainly have punished the culprit.'
In spite of her dislike of amusements Gemma knew how to adapt herself occasionally to the wishes of her brothers. Once Mgr. Volpi persuaded her to go with them and her little sisters, accompanied by an aunt, to see a children's play in which her brother Anthony was taking part. As a rule, however, she not only abstained from such amusements, but even induced others not to attend them. At home she sometimes took part with her brothers and sisters in some game or other, but it was only out of politeness.
LOVE OF HER NEIGHBOUR
Gemma's charity, which indeed made her the angel of her home, was not restricted to her family. She practiced this virtue over a wide field according to the circumstances in which she found herself. She wrote in her Autobiography:
‘Every time I went out I used to ask father for money, and if, as sometimes happened, he refused I would take bread and flour and other things. And God arranged that I should often meet poor people, every time I left the house. To the poor who. came to the door I gave clothes and whatever else I had. Then my confessor forbade me to do this, and I did not do it any more, and by this Jesus worked in me a new conversion. F or since my father no longer gave me money and I could not take anything from the house, when I went out and the poor came to me, I had nothing to give them. This was a great sorrow and always made me weep, that in the end I only left the house when it was absolutely necessary to do so.'
Elisa Galgani had some interesting things to say about this aspect of Gemma's life:
‘She often visited the sick in the Hospital, to whom she brought a little money or something else, and whom she comforted especially by speaking of God. She also overflowed with charity for the poor and used every means in her power to help them. Sometimes she would take something from the house to take to an old man who lived at the corner of our street. At that time we ourselves were in reduced circumstances, so that I felt compelled to tell her : " There will be nothing left for our own supper." Gemma used to answer: "Providence will give us plenty." And indeed, several times things were brought to us to give to the sick or the poor. She also used to work for the poor, made them stockings and mended for them. Naturally she could not spend much money upon these charities, but she was large-hearted and longed for opportunities to work for her neighbour.'
Besides the old man already mentioned, there was a young country girl to whom Gemma gave a frock, and another person for whom she procured some Marsala wine when he was sick. These acts of charity made her Aunt Elisa uneasy, and she told Gemma that if she continued to be so liberal she would leave nothing for herself. Gemma replied calmly that one frock was all she needed.
SPIRIT OF PIETY
Love for God was the inspiring motive behind Gemma's charity towards her neighbor. 'Her life was a continual prayer,' said Father Gentile Pardini, a Franciscan who knew her very well and who often heard her confession. 'For her the Crucifix was a book.' According to another witness Gemma's thoughts were always centered upon God. Every day she made a meditation upon one of the mysteries of Faith, most often upon the Passion and Death of Jesus Christ. She was sometimes seen seated in an arm-chair rapt in profound recollection as she looked at a picture of Our Lady of Sorrows which she held in her hand. When she was ill in bed her Aunt Elisa was sometimes astonished to hear her say' incomprehensible things.' Does this refer to ecstasies which later on became so numerous? It would seem so, if one takes into account what Gemma wrote about herself at this time. 'I began to feel another desire, a longing to love Jesus Crucified with all my heart, and to be able to help Him in His sufferings.' This desire eventually became so intense that one day on fixing her attention upon an image of the Crucified, she fell unconscious to the ground. When she recovered, her father reproved her for remaining indoors so much. There were two mornings when she could not go to Mass, and she told her father: ' I suffer when I am not near Jesus in the Blessed Sacrament.' Hearing which her father became still more uneasy. She said that she then locked herself in her room and gave vent to her feelings, for the first time with Jesus alone. 'I want to follow Thee whatever the cost in suffering-to follow Thee fervently. No, Jesus, I shall no longer displease Thee by serving Thee in a lukewarm way as I have done until now .... '
This outpouring of her heart to God resulted in the following resolutions: 'Greater fervour in prayer; more frequent reception of Holy Communion; Jesus, I want to suffer, to suffer so much for Thee; prayers will be always on my lips.' And indeed occasions of suffering were not wanting. Her crucified Master bestowed these precious gifts so bountifully upon her that she could write: ' I can say with truth that since the death of mother I have not passed a day without suffering something, however little, for Jesus.'
Gemma's devotion towards Jesus in the Blessed Sacrament was even at this time remarkable. Elisa Galgani deposed:
‘Once when she was ill in bed with fever I told her that to get up too soon would make her worse. "How can I live without Jesus?" she replied. " When I have Jesus I have everything." When I had left the room she arose and went to receive Communion, in her house slippers. Afterwards I told her that I would ask Mgr. Volpi to forbid her to go. "Obedience is a holy thing," she answered, and the following morning she did not go. She made her preparation and thanksgiving for Holy Communion with great devotion, and when, owing to sickness, she was unable to make her thanksgiving in the Church she completed it at home. Sometimes after receiving Communion she went into ecstasy, or so it appeared to me.'
How great was her fervour and how deep the impression she made on those who saw her receive Holy Communion may be learned from the deposition of a convert from Protestantism, Miss Ethel Rose, a woman of great faith and piety and of an heroic spirit of charity.
‘One day I saw her in the Church of St. Michael and I was most edified at the way she received Holy Communion. I had come to go to confession to Monsignor Volpi and was waiting in the Church until my turn came, there being several persons before me. In the meantime a priest came to give Holy Communion and among those who received was a young girl who impressed me very much, not only by her modesty and recollection, but also by the extreme pallor of her face. She attracted my attention and aroused my interest so much that I watched her for about a quarter of an hour. I saw how she received Jesus and how having received Him her face flushed with burning love as she knelt in profound recollection with hands joined before her breast, her fingers entwined and her head slightly bowed. She seemed a statue.'
To complete this picture of Gemma's fervor and piety at this period of her life, a few details out of the many given in the Processes for the Beatification follow. One witness speaks of her devotion to the Blessed Virgin, and remembered that she was accustomed to say: 'The Lord indeed has taken away my mother, but He has left us the Blessed Virgin.' The Blessed Virgin was often the subject of her meditations. She made novenas in preparation for her Feasts and loved to attend sermons in her honor. Another witness spoke of Gemma's love for the saints, especially for St. Anthony of Padua, because, she said, he was the friend of God. She liked to have pictures of the saints to distribute, so as to spread devotion to them. Elisa Galgani said about this aspect of her life :
'No matter where Gemma was she was always praying and meditating, whether it was in Church or at home, or in bed. Sometimes she used books to help her to meditate. She often said : " Mental prayer is better than vocal prayer." And I remember that during the long winter evenings she and her sister Julia used to stop their work in turns in order to read passages from the lives of the saints. Sometimes she commented upon the reading. "See how the saints practiced penance. We must try to imitate them." And when I objected: "But they were saints!" she answered, "And we can be saints also." So that I can say that Gemma prayed without ceasing, and preached to us all, not only by example, but also by word.'
Yes, she preached. In the house she would not tolerate a doubtful book or paper. And she also knew how to console and comfort her brothers and sisters in their troubles, so that it was commonly said: ' There's no one like Gemma.'
But from Gemma's deep spirit of piety there were other fruits besides those which have been mentioned. When she was at the College of the Zitine Sisters, she became proficient at painting, some of her water-colors being so good that they were judged worthy of public exhibition. Because of this her Aunt Elisa tried to persuade her to paint a picture so as to let her father see how capable she was. But she could not be induced to do so, and she gave this as her reason: 'No, because it might afterwards be hung in the drawing-room, and everyone would see what Gemma has done. That is vanity and I do not want it. Besides, you praised me the other day for a trifle I did for you, and I did not like it because I do not wish to be praised.' On another occasion her aunt asked her to give French lessons, but the only answer she received was: , Really, I am very ignorant.'
Another incident illustrates her angelic purity.
While her father was still living, a chemist's assistant had the audacity to address improper words to her and make improper suggestions. She was horrified and took to flight immediately, leaving the vile tempter very much confused.
Once she greatly surprised her aunt by asking her to take her to a milliner's shop. Her aunt did so, wondering all the while what was going to happen. When they reached the shop, Gemma asked for a hat with a wide rim that turned down over her face -so that no one could see her face when she was out. The store owner remarked that a hat like that was not in fashion, and that it did not suit a girl who was as good-looking as she was. Gemma, however, replied: 'Make it as I ask, because I want it like that.' The reasons for this choice will be seen in the pages that follow.
CHAPTER VI - THE INHERITANCE OF THE ELECT -IN THE CRUCIBLE
The years 1896 and 1897 were years of anxiety and sorrow for the Galgani family. At this time Enrico Galgani's affairs were no longer flourishing. The long sickness of his wife and of his son Gino, added to the sickness of his sister Elisa and of Gemma, exhausted his resources and he was compelled to sell not only his country house but even his home in Lucca. So dire did things become in the end that he was unable to pay Gemma's school fees and had to keep her at home. 'Gemma once told me,' deposed Sister Julia Sestini, 'that she could no longer pay the monthly pension, and I therefore spoke to the Superior about it, and she allowed her to come to the College as usual.'
But the hardest blow the family received was given by Enrico Galgani himself, unintentionally of course. He was a very charitable man, simple and incapable of deceiving anyone. His one fault was that he could not believe that anyone would deceive him. In this world there are only too many who live in bad faith and who have no scruple about the means they employ to attain their own ends. When some bills of exchange fell due, the ruin of the family was complete. All he possessed was seized. Only his religion and the prayers of his holy daughter Gemma sustained him in this trial.
However, his affliction was so great that his health gave way and he never recovered. He developed a cancer in the throat and was in great pain. (Gemma looked after him with all the affection of a daughter,' said Elisa Galgani, ( and made certain that he received the Last Sacraments in good time, and had all the comforts and blessings of the Church.' Although Gemma, like all the family, had much to endure during these sorrowful days, she was always resigned to the dispositions of Providence. She herself confessed that when she saw everyone around her cast down, especially after the loss of their property, she used to go to her room, feeling herself unable to take part in such exhibitions of hopeless sorrow. On the contrary, she was inclined to be pleased that God had treated her family in that way, and thanked Him for His Goodness. Such sentiments could be felt only by one whose life was animated by the liveliest faith.
It was indeed her lively faith that sustained Gemma. This is seen in her Autobiography, where she declares in her humility that this perfect resignation to the Divine Will arose from her insensibility and hardness of heart.
‘I alone was without heart and indifferent in the midst of all this sorrow. The thing that saddened the others most was that, added to the illness of my father, we were deprived of all means of support. I understood one morning the greatness of the sacrifice that Jesus was asking. I wept a great deal, but He made Himself felt so much in my soul in those days of sorrow, and my father was so resigned to die, that I was strong enough to bear this heavy misfortune calmly." [Autobiographia, pp. 35, 36]
HER FATHER'S DEATH
On November II, 1897, Enrico Galgani died in his fifty-seventh year. A cousin of Gemma's, Luigi Bartelloni, remembered the sorrowful scene well :
‘It is impossible to describe the scene that met our eyes when we reached the house, the prospect of their father's death had so cast down all the members of the family. Gemma was not weeping; rather she seemed petrified. This is not hearsay, for I saw it with my own eyes. We found the father in a comatose state. But as soon as Gemma had recovered from the first shock, she helped her brothers with all the sorrowful arrangements which have to be made in such circumstances . . . and she gave an example of resignation, fortitude and forethought, especially to her younger brothers and her elderly aunts.'
Gemma was not present when her father died and it was the family doctor, Del Prete, who brought her the news. Calling her aside he said he had something to tell her. (How is father?' she asked. 'He is gone to Heaven,' was the answer. Then from her heart a cry burst forth-a cry long withheld, but which was henceforth to be always uppermost: 'Now it is time for me to be a nun.' But strong as was her will-power, nature must have its tribute also. She fainted. When she recovered she reproached herself for having allowed herself to weep, because tears are unworthy of a spouse of Jesus Crucified. She wrote afterwards in her Autobiography:
‘The day father died Jesus forbade me to give way to cries and useless tears, and I passed the day in prayer, being very resigned to the will of God Who had then become my earthly Father as well as my heavenly Father.' [Autobiographia, PP' 35, 36]
Elisa Galgani deposed in the Processes for the Beatification :
‘Gemma felt the death of her father very much and wept a great deal, but she resigned herself to God's will ... and began at once to help the soul of her poor father with prayers and Communion. The morning after his death she would have liked to go to Church to receive Communion, but I said that we should receive together after the body had been removed from the house. She acquiesced in this arrangement and on the following day went to Communion, and thus began a practice she continued ever afterwards.'
CRUELTY AND HEROISM
But all the details have not yet been disclosed of what happened around the deathbed of that honest and upright man, while his seven children looked on helplessly, stunned by the blow they had received. It seems impossible that men should be so cruel, or that greed for money should so deaden the most elementary feelings of compassion.
Scarcely had the news of Enrico Galgani's death got abroad when his creditors arranged with the authorities to send police and bailiffs to close his shop and seize all his furniture. They went further. They searched the children's pockets and made them hand over every penny they had. Gemma mentioned this herself: 'They put their hands in my pocket and took the five or six soldi I had.' Cecilia Giannini, Gemma's adopted mother, who will be frequently met with in these pages, said:
‘Gemma knew the name of the man who had put his hand in her pocket but she would never tell me his name. I found it out later on, and I know that he died in the hospital. Nor did she ever speak of the other creditors.'
REDUCED TO DIRE WANT
Thus the Galgani family was in the literal sense of the word thrown out on the roadside, with nothing left except their tears. To crown their misfortune their aunts, who had signed over their property to their brother, also lost all they possessed. This family of nine was therefore reduced to absolute poverty. The sad story is told by two witnesses. Cecilia Giannini deposed:
‘The family was ruined and at times reduced to such straits that it was necessary to solicit help from others ... to beg. Elisa Galgani told me that it was she who went out to try and get something for a family that was dying of hunger, and how she met a man who gave her a franc with which she bought a loaf of bread and a few things to bring home. During the months in which Gemma came to us and returned home in the evening, she used not to stay for dinner, because we dined late, and I usually accompanied her home after Benediction. Once I said to her: " You won't be offended if I buy you a couple of eggs ? You can eat them when you get home." She answered that she certainly would not be offended, so I bought them and gave them to her. I afterwards learned that she had used them to make an omelette on which the family dined. But she told me this only when I insisted, and on condition that I would not divulge it. Having thus come to know of their poverty, I used to give things to the aunts, who willingly accepted what I gave. When about to set out to accompany Gemma home in the evening, I sometimes said to her: "Do you want anything? Have you something to eat when you get home?" And sometimes she would say: "Let me have a little wine and that will do for my supper." And that was all she wanted; she used to say even that it was too much. When she reached home she would say that she had already had her supper.'
Justina Giannini on her side deposed that the Galgani family was so badly off that often they had nothing to eat, and that it was said that collections were made throughout the city for these poor people who had once known ease and comfort, and who in consequence were ashamed to beg and thus make their poverty known.
According to Elisa Galgani this state of affairs lasted a long time. 'We had nothing. The Court and the creditors took all. In the beginning we depended upon the charity of the good, but afterwards Guido got a position as chemist at the City Hospital.' Gemma, however, was not appalled by the poverty to which she and her family were reduced, because she considered poverty and the sorrows of life as precious gifts from God-as an ignored inheritance reserved by Him for the elect.
‘This is the state of life God desired for us,' she often said to the family, and was content thus to fulfil the will of God. 'And not only did she love to be poor,' continued her aunt, ' but she encouraged us to love it also. And at this time we were in want even of necessaries!' According to her own account she tried to bear the heaviest burdens that arose from this state of affairs and to alleviate the sufferings which the others endured as a result of their poverty. 'No matter how small it was,' said Elisa Galgani, ' Gemma always reserved the smallest portion for herself.' And another witness declared that she ate very little in order to have more to give to her brothers.
Gemma knew how to inspire others with her own confidence in God. A domestic servant from her uncle's home at Camaiore, deposed:
‘In these sad circumstances Gemma found a means of exciting even myself to have confidence in the Providence of God. She used to say to me: "Say the Rosary of five decades with these words: 'Providence of God, have mercy on me.' When you have said that ten times, add: 'Providence of God, You have provided for me,' or, 'Providence of God, You will provide.' "
Gemma also expressed the same sentiments to her Aunt Elisa, ' Have patience, have patience, God will provide.' And God always did provide.
CHAPTER VII - AT CAMAIORE WITH HER UNCLE AND AUNT
In order to relieve the distress of the family, at least partially, Gemma's uncle and aunt who lived at Camaiore decided to take her to live with them. She was their favorite niece. For seven or eight years Gemma had been accustomed to spend a few months every year at Camaiore with the Lencioni family, who now did their best to make her forget her recent sorrow by surrounding her with every possible care. Elisa Galgani has left us an account of this visit :
‘After the death of her father, her uncle and aunt invited her to go to Camaiore so as to distract her mind and to restore her health. These our relatives were very good to the family and affectionate towards all, but especially towards Gemma. Besides they were rich and wanted Gemma to make her permanent home with them. One day her uncle said to her: "If you will remain with us I shall leave you as much money as I shall leave my other niece who lives with us." To which Gemma demurred: "Oh no! I am going to be a nun. However, if you will give me something for a dowry I shall be very grateful."’
Her cousin Luigi Bartelloni gave the following evidence concerning her conduct during her stay at Camaiore:
‘Every morning Gemma went with my sister Rosa to hear Mass and receive Holy Communion. Afterwards they attended to their household duties and served in the drapery shop with my uncle until about twelve o'clock. which was dinner time. After dinner, at about half-past twelve, they visited the Church called Badia, where they remained in prayer until a quarter to two. They then returned to the shop until about six, when they again went to pay a visit to the Blessed Sacrament. After the evening meal the family recited the Rosary and other prayers together and then passed about a half an hour in conversation before all retired to their rooms, and this was done with a method and a precision proper to my Uncle Dominic's home.
‘I have been referring until now to Gemma's external life. What I can say about her interior life is little, but it manifests her sanctity. First of all she fulfilled with exactness, generosity and delicacy all her duties, not only towards her uncle and aunt and cousins, but also towards the domestic, Alessandrina Valsuani, and all others. Serving in the shop with her uncle and her cousin, as I have said, she had plenty of opportunity for gossiping, but she avoided the temptation by retiring to one of the upper rooms. Towards all she showed charity, respect, tolerance and politeness. Sometimes she acted as peacemaker, especially between my uncle and Alessandrina Valsuani ... whom she often assisted in her duties. I believe, nay, I am certain that Gemma and my sister were often so recollected in prayer when in the shop that my uncle had to reprove them. Gemma used to try very hard to reconcile my father and grandmother, whom worldly interests had estranged. '
The picture is so well drawn, and therefore we could not refrain from giving Bartelloni's evidence in its entirety, so that the reader might miss none of the perfume of Gemma's charity in her dealings with her neighbor. Further details from the recollections of other witnesses in the Processes bring into clearer light her conduct during this short interlude in her short life.
Alessandrina Valsuani when called upon to give evidence still retained the sweet impressions which Gemma's attitude had left with her. ' Poor Gemma! ' she said. 'Many times after I had shown her some kindness or other she said to me: "If I cannot reward you in this life for all you have done for me I shall reward you when I am dead." And indeed I feel that Gemma has kept her promise and thought of me. . . . She ate very little and never made any complaint or remarked upon the food that was provided, so much so that her aunt sometimes looked after Gemma's food herself, in the hope of inducing her to eat or drink a little more. . . . Gemma was equally indifferent to what was pleasing or displeasing to her; she never asked for anything, or desired that we should make any effort in regard to her nourishment.'
According to her cousin Luigi Bartelloni, Gemma and his sister spent nearly the whole of every Sunday and feast day in prayer in the Church. He never once heard her speak of frivolous things. , In a word,' he concluded, ' Gemma possessed and practiced all the virtues in an extraordinary manner -a heroic manner. It can be said that there was something divine about her.'
A SEVERE JUDGEMENT OF HERSELF
Very different is the account of herself which Gemma gives in her Autobiography which-it must not be forgotten--she intended to be what she called 'the book of her sins.' 'My aunt had another niece staying with her,' she wrote, ' and we became friends. In getting into mischief we were equally proficient. Our aunt told us to go out alone together, and I see clearly now that if Jesus had not had pity on my weakness, I should have fallen into grave sins, for the love of the world was slowly taking possession of my heart.' But who was this niece with whom Gemma declared herself to have been a competitor in mischief? Why did she speak so severely about herself?
The young girl mentioned by Gemma was the sister of Luigi Bartelloni whose evidence has been given above. Certainly from what he reported it would be very difficult to see anything wrong in their conduct. We know, however, that the saints are severe judges of themselves and their actions.
Rosa Bartelloni was an angelic creature, of the same age as Gemma and like her in many respects. When Gemma died, Rosa wept indeed, but also rejoiced because--she said--she knew her heart's friend was in Heaven and would think of her. She herself was always in delicate health and died a holy death in 1918.
Luigi and Rosa were the grandchildren of Dominic Lencioni whose daughter their father had married. On her death, however, their father married Carola Galgani, Enrico Galgani's sister.
A few more details will be added so as to understand more clearly the severity of Gemma's self judgment. Gemma had always edified the Camaiore household by her many virtues, and her return each year was keenly anticipated. Her stay there is well remembered even to-day. 'Nearly every morning she could be seen praying in an attitude of the greatest recollection, yet without affectation. The way she was dressed, almost like a nun, attracted one's attention. Besides the Collegiata, she used also to attend the Badia where her confessor, Canon Dominic Masini, was stationed, being then in charge of that venerable Sanctuary. . . . There are many who remember finding Gemma Galgani kneeling before the altar of the Pieta, and leaving her there. Sandrina Maggi, then Valsuani, formerly a domestic servant at the Lencioni home, and one who was in Gemma's confidence, declared that Gemma often told her that when kneeling before the Pieta she experienced a great and almost irresistible feeling of love for the Passion of Jesus Christ and the sorrows of His holy Mother, along with a feeling of distaste for everything life offered to youth, and that before that image she had sworn to give herself entirely and forever to God ....
'Sandrina Maggi maintained relations with Gemma until her death, and she records with emotion her beautiful gifts of mind and heart, in particular her desire to help the needy. . . . One evening when passing along the Vado road, they met an old woman who asked an alms of them, saying that she was suffering from the cold because she was insufficiently clad. As it happened that very morning Gemma had finished renovating a heavy under-skirt which her aunt had given her. Seeing a sheltered doorway, she entered it and taking off the under-skirt gave it to the old woman, saying: " Pray for me that the Lord may set me on fire with His love." She was clever at everything a woman should know how to do. Sandrina Maggi possessed a well worked out design for a coverlet Gemma had made, which was exhibited when her evidence was taken during the Processes for the Beatification.' [Versa it Santuario, a monthly magazine, published at Camaiore, 1930]
ALL FOR JESUS AND HIM ALONE
After her father's death, however, Gemma disliked living at Camaiore. The crosses received again and again from the hand of God had more and more detached her heart from the world, and had filled her with an indescribable longing to raise herself as far above earth as she could and to unite herself with God. She did not feel at home in a drapery shop, notwithstanding the affection and piety of her relatives. So she spent the greater part of the day away from the shop. Furthermore, she was in a sad state of spiritual aridity, and felt in great need of Monsignor Volpi's help. But he was far away in Lucca. What was she to do -go back home?
Gemma was neither tall nor thin-according to Sister Gesualda who knew her -but good-looking, attractive, with fine features, big, luminous eyes, an enchanting smile, and a sweet expression. It is not to be wondered at, therefore, that several. men should fall in love with her. Already at Lucca, when she was about sixteen years of age, when her father was still alive, she was sought after officially by a young cavalry lieutenant. Elisa Galgani tells the story:
‘I used to accompany Gemma to the College of the Zitine Sisters. One day Gemma said to me: "Come with me always to the gate, because there "-she pointed to a corner of the street- "that silly fellow awaits my coming and stares at me." One day when I was taking Gemma for a walk, I was stopped by a lieutenant whom I recognized as the man whom she had called a" silly fellow." He said: " Signora, I wish to speak to you." "Speak," I answered, " what do you want?" "I should like to become betrothed to that young girl who is standing by. Please, I am serious. Is she your daughter?" To which I replied: "She is still but a child, and besides she does not want to be married." The lieutenant stood frowning for a while and then exclaimed: " I am very sorry. She appears to be such a good girl. And I am a respectable young man and come from a good family. If you want to know about me I will tell you who I am and about my family, and where we live." But Gemma came up to me hastily and said: "Let us go, let us go home." We went, as usual, to a church to visit the Blessed Sacrament, and say our prayers. I noticed that for some time the lieutenant followed Gemma. He contented himself, however, with passing the house and looking up at the windows, at which no one appeared. When these things were known Gemma used to say to me: "I don't want any men around." ,
At Camaiore young man of distinguished family fell in love with Gemma, and came with his father to interview her uncle. This turn of events appeared to be a providential means of retrieving the fortunes of her family. But Gemma already had given her life to her Crucified Savior, and her desires were not those of earth. It is easy to imagine the efforts that were made to change Gemma's mind, but none of them succeeded in altering her determination to give no love a place in her heart save the love of Jesus.
There was another young man from Camaiore-a chemist-who wanted to marry Gemma. Let Alessandrina Valsuani, a witness well known to the reader, tell this incident in her own words :
‘ . . . This man went so far as to ask me to tell Gemma that he loved her. When I scornfully refused to do that.: he had the effrontery to write a letter to her and to make me be the bearer of it. Gemma, with an expression of disgust and disapproval, said: " Look at that foolish fellow! Wait a moment, I will write a few words to him and you can take the letter to him." But when I refused to take it she thought for a moment and then said : " I shall go myself," and she tore up the letter. And, indeed, Gemma went with me to the garden of a man named Ghivizzona, whose house was near to the chemist's shop and to our house. I told Ghivizzona that Gemma wished to speak to a young man from the chemist's and that she would be obliged if he would allow them to meet in his garden in his presence. Then leaving Gemma and Ghivizzona together, I went to the chemist's to tell the young man. " Gemma wants to speak to you," I said, " and she is with Ghivizzona in his garden waiting for you. Go, she expects you." He went at once and found Gemma where I said. I was not present at the meeting because I went to tell her aunt what had happened. But I had hardly done this when I returned to Ghivizzona's garden. Gemma was already on her way home. The young man had returned to the shop. As soon as she saw me (Ghivizzona was still with her) Gemma exclaimed: "You will see whether I shall be left alone. Do you know what I said to him? I told him not to think of me, not even to look at me, because I belong to Jesus, and that all my thoughts and affections were for Him alone." And indeed the young man, although I believe he continued to think of her, manifested his regard for her.'
RETURN TO LUCCA
All these happenings saddened Gemma and made her long for the poverty of her own home where at least she would be free from such importunities. But it was not going to be easy to find an excuse to return home. The affection her uncle and aunt bore her was one of the chief difficulties. Therefore with lively faith she began to beg of God-as sometimes in the early centuries of the Church the virgins and martyrs begged of God-to come to her aid and to free her, even at the cost of her health, from the dangers which threatened her. And God heard her prayer. She was struck down with a serious illness. ‘All of a sudden,' she tells us, ' I began to suffer from curvature of the spine and to experience violent pains in my back." [Autobiographia, p. 37]
To Gemma this seemed a suitable opportunity for suggesting to her relatives the advisability of returning home to her own family. She had made up her mind to do so . and nothing could turn her from her decision. All were sorrow stricken, and even her Uncle Dominic, reputed to be an unemotional man, shed tears, but they had to yield to her wishes.
So Gemma returned to Lucca, where her illness, far from being cured, grew steadily worse owing to the privations necessarily imposed by the poverty of her family.
CHAPTER VIII - FROM DEATH TO LIFE -NAILED TO THE CROSS WITH JESUS
Elisa Galgani was very surprised at Gemma's return to Lucca; not that she was not glad to see her, but the poverty of the home was so great! Furthermore, she did not appear to be in good health. Elisa Galgani therefore could not refrain from putting a leading question. , Oh! Why have you come back, Gemma? Perhaps they did not treat you well ?' 'Yes, I was treated well and I am well, but you know, there were persons there who wanted to marry me. But... I want to belong entirely to Jesus.'
‘At home Gemma once more began her daily round of household duties and her practices of piety. But the illness that showed itself at Camaiore continued its implacable course. The pains in her back became so severe and the spinal curvature so marked that she was compelled to make her sufferings known to her aunt. The evil,· however, had made great progress before she spoke about it. Elisa Galgani decided that a doctor should be summoned, but she hesitated somewhat because of Gemma's modesty. As a child Gemma had been struck by the words of St. Paul, the Apostle: ' Your bodies are the temples of the Holy Ghost.' Ever since that time she had guarded her body with the utmost jealousy. She did not allow herself even now to look so as to find out what might be the cause of her present suffering. No wonder her aunt hesitated to send for a doctor. Gemma experienced a feeling of extreme repugnance at the very idea. She mentions these details herself in her Autobiography:
‘Already for a long time I had felt pain in that part, but I did not want to touch it or look at it, because when I was a little child I had heard in a sermon that our bodies were the temples of the Holy Ghost. These words impressed me, and so far as I have been able I have carefully guarded my body. What agony I suffered when I had to submit to a medical examination. Every time I heard the doctor coming I used to cry. [Autobiographia, pp. 38-39]
But Gemma's condition was growing worse. She was now subject to violent headaches. She became deaf. Her hair fell out, and her members became paralyzed. The doctor was sent for. Elisa Galgani made good use of the authority she had over Gemma, for she knew that her desire to be obedient was the only means of overcoming her repugnance to seeing a doctor.
At his first examination, the doctor-his name was Del Prete-found that Gemma had an advanced abscess in the lumbar region, which seemed to communicate with the spine. To make sure he decided upon a consultation, and the result was a verdict that she was suffering from tuberculosis of the spine -a serious disease and very difficult to cure.
The first abscess was followed by another. It was lanced again and again and medicated glycerine injected into it. When Gemma heard that among other remedies the doctor intended to try the cauterizing iron, she asked him smilingly as if the question referred to some other person: 'Doctor, are you going to do the cauterizing ?' During that operation the patient, as is easy to understand, suffers a great deal, but on the testimony of the doctors Gemma never uttered a word, and bore the pain calmly and almost with indifference.
These remedies made her no better, and she passed her days and nights lying in the same position, unless someone helped her to change it. And in this state she remained for a year. After the operation referred to above she had to wear an iron corset, which had to be ordered from a man in Pisa named Redini, who came on purpose to Lucca to fit it on. I t was very heavy and uncomfortable according to Elisa Galgani-and Gemma, who wore it day and night with only her hands free, was as it were crucified.
The financial state of the family had not improved during this time. Far from becoming better, things had come to such a pass that it was impossible to find a person who was willing to lend them anything. To find money to provide the remedies prescribed for Gemma was not the greatest hardship, however. Gemma's known virtue brought to her bedside a number of visitors who liked to be edified by the sight of her patient endurance of such terrible sufferings. But no one was allowed to know the extent of the family's poverty. Gemma did not speak of it because, loving to suffer, she did not wish to be deprived of this means of making herself more like her crucified Spouse. The others did not speak of it because the memory of the ease and comfort they had once enjoyed filled them with an extreme repugnance to make known their present misery.
A SCHOOL OF VIRTUE
Even in her poverty Gemma found a means of giving alms. The following is an account of her charity given by Elisa Galgani :
‘She was always praying for sinners, and often said to me : " You ought to pray for them also, because if you save a soul you will go to heaven." My nephew Anthony who used to be at the Giannini Pharmacy found out that the water woman who brought water to our house was living in sin with a certain man. He therefore wanted to dismiss her there and then, but spoke of the matter only to Gemma and me. " Let me speak to her," Gemma said .. "Why send her away without giving her time to reflect? Jesus did not send Mary Magdalen away, but received her kindly." Her brother said: "Do as you like." The next day the water carrier came and Gemma spoke to her kindly about the evil life she was leading. The woman admitted the evil, but said that she was living with him because he paid the rent. Gemma answered: "If that is the reason, I shall pay the rent myself, provided you leave that man, and that you go to confession to the Father Prior of St. Peter's here in Lucca and return to the friendship of God." The woman did as she had promised and never ceased to thank Gemma for the grace she was the means of obtaining for her. She used to say : "She is a saint .... I used to think it was impossible to forsake the life of sin into which I had fallen." True to her word Gemma as long as she lived paid the woman's rent from the little money she received every month from her aunt at Camaiore. She never lost sight of her and saw to it that she was given a cup of coffee every morning.'
The names of only a few of those who visited Gemma during her illness will be mentioned. Sister Mary Angela Ghiselli, of the Nursing Sisters of St. Camillus, deposed that in the midst of all her sufferings Gemma never uttered a word of complaint, but was always the same, patient, silent and good. Palmira Valentini is another whose name will be met with frequently in these pages. She has left us an account of how she first came to visit Gemma during this illness. , Victoria Mallegni spoke to me about her,' she explained. 'I went without any introduction to see her in her home in the Via del Biscione. She welcomed me kindly, and asked me if I went to Holy Communion every day. When I answered yes, she gave me a smile of pleasure and praise.' When Gemma was restored to health, she returned these numerous visits to Palmira Valentini, who has declared that when Gemma came to her house, she felt she was unworthy of having such a visitor.
Another who helped Gemma by her visits was Signora Martinucci. She it was who, with the intention of encouraging her to pray for a cure, lent her the Life of St. Gabriel, the Passionist-at that time not yet beatified-who was filling the world with the fame of the miracles worked at his tomb. The book belonged to Cecilia Giannini, who later on was to play such an important part in the life of Gemma, although as yet she did not know her. This is Cecilia Giannini's account of how the book came into Gemma's hands-until this time Gemma had not even heard of St. Gabriel.
'In the beginning I was acquainted with neither Gemma nor her family, though I often heard a certain chemist named Galgani spoken of. The first time I heard the family mentioned was when Gemma was sick and her aunts sent to me to ask for a relic of St. Gabriel who was then only Venerable. I did not know the aunts to speak to then, but I sent the relic and some pictures of the saint. I had lent the Life of St. Gabriel to Signora Martinucci, who is now dead, and she sent to ask me if she might lend it to a sick girl who was very anxious to have it. I agreed and she kept it for some months. When it was not returned I asked Signora Martinucci to get it for me. I found out afterwards that Gemma felt the parting with it so much that she wept.'
Another visitor who saw Gemma frequently was her former school teacher, Sister Julia Sestini. She deposed in the Processes:
‘At the unveiling of the statue of the Sacred Heart of Jesus, about 1899, I met Gemma's aunt, who told me that she was ill and that she would like to see me. I asked permission of the Superior and then I went to see her on Thursday and Sunday during the walk hour. We made triduums and novenas together, but she used to say to me that it didn't matter whether she got better or not, provided Jesus was pleased. It was at this time that I gave her a little blessed Crucifix, and she afterwards told me that she had received signal graces through it. The last novena we made was to the Sacred Heart and to Blessed Margaret Mary Alacoque.'
The name of St. Margaret Mary was as new to the servant of God as that of St. Gabriel. Her confessor, Monsignor Volpi, who was at this time spiritual director to the Visitation Nuns at Lucca, had spoken about her, and so had Don Andrew Bartoloni, the parish priest of St. Frediano's, who came frequently to visit her and to bring her Holy Communion. The latter deposed:
‘Every Saturday I brought her Holy Communion. She used to go to confession to Monsignor Volpi, who is my cousin. She was attacked by a disease which some said was spinal; others said it was paralysis, others Pott's disease. I could not say exactly. It was for the fifteen Saturdays called the Saturdays of Pompeii that I brought her Holy Communion. I brought her Holy Communion on a few other occasions, for she was ill for many months. On one occasion when I visited her I had just returned from France, where I had said Mass at Paray-le-Monial. She seemed very interested in the Sanctuary there and asked me about the devotion to Blessed Margaret Mary which was practiced there.'
And while Don Andrew Bartoloni was answering Gemma's questions, on his side he received, in compensation, great edification. He tells us this himself:
'Through her illness she was, as it were, rigid. She could raise only her head and shoulders a little. She used to say to me: " See, I am crucified; I cannot move." But nevertheless she never uttered a word of complaint. She was always jovial, smiling and peaceful. I t seemed to me that she had a most extraordinary resignation. She had her Rosary or a holy picture always in her hand or under her pillow. Even the family seemed peaceful, because Gemma was so calm. Sometimes when I was leaving the house, they said to me: " Isn't Gemma very resigned? "
REPROOF AND COMFORT FROM ABOVE
Before continuing Gemma's story, it is necessary to go back a little in order to follow the different phases of her illness. She suffered a great deal not only from the actual pains of her disease, but also from the straitened circumstances of the family. Sometimes she thought she detected a certain weariness in the general demeanor of those about her. , Even Aunt Elisa,' she said, ' appears to care for me no longer, but it is the will of God.' Her Divine Spouse, however, Who desired to make His chosen one a woman truly strong, reproved her for these outbursts. This is how Gemma referred to it :
'One morning after I had received Holy Communion at home, I was particularly conscious of the presence of Jesus within me. He reproved me severely, saying that I was a weak soul. "It is your wicked self-love "-He said -" that is the cause of your being annoyed when you cannot do what others can do, and the cause of your feeling confused when you have to accept -the help of others. If you were dead to yourself you would not be so upset." [Autobiographia, pgs 41-42]
From that day Gemma in the midst of her sufferings lived in entire abandonment to the will of God.
The biography of St. Gabriel which Signora Martinucci lent to Gemma did not at once excite her to direct any devotion to him. She took the book, put it under her pillow, and thought very little about it, even though she knew that her family were praying to him for a cure. But one day she was more than usually depressed, a profound melancholy having taken possession of her. The enemy of souls who had provoked this tempest filled her mind with wicked suggestions : ' If you will only listen to me, I shall free you from all your pains, cure you and make you happy.' At the height of the struggle when, according to herself, she was almost on the point of yielding, realizing who the tempter was she remembered St. Gabriel and the power he had with God. She invoked his aid, crying out: 'The soul first and then the body !' The Devil did not give in, but made another furious assault. Gemma, making the Sign of the Cross, again invoked St. Gabriel, and immediately a deep calm inundated her soul.
It was now that Gemma, after thus experiencing the efficacy of St. Gabriel's intercession, remembered his biography. She began to read it with the greatest enthusiasm. The following is her own account:
‘I remember that I began to read the Life of Confrater Gabriel that same evening. I read it many times. I never grew tried of reading it and of admiring his virtues .... From the day on which my new protector had saved my soul, I began to have a special devotion to him. I could not go to sleep unless I had a picture of him under my pillow, and from that time I began to see him near me. I cannot explain what I mean here; I felt his presence; at all times, in every action, Confrater Gabriel came to my mind.' [Autobiographia, p. 44]
Soon, however, she had to return the biography to Signora Martinucci, but in parting with it, she wept. But St. Gabriel, to compensate and comfort her on the loss of the book, appeared to her. This is how she describes the incident:
‘But that Saint of God wished to reward the little sacrifice I made, and in a dream that night he appeared to me all clothed in white, but I did not recognize him. Noticing that I did not know him, he opened his white robe, and allowed me to see his Passionist habit. Then I soon recognized him. I remained silent before him. He asked me why I had wept when I had to give up his Life. I did not know what to answer, but he said to me: "Be good, and I shall come back to see you." [Autobiographia, pp. 45-46]
So under the auspices of St. Gabriel began the great and extraordinary favors that were to mark the rest of Gemma's life--ecstasies, visions, raptures, apparitions of angels; saints, the Blessed Virgin, and even of Christ Himself.
On the vigil of the Feast of the Immaculate Conception, 1898, she had as usual a visit from the Barbantine Sisters, who brought with them a postulant who was too young to receive the habit. Upon seeing her Gemma experienced an unusual emotion. Never before had she felt like that, and she took it as an inspiration from Heaven, and made up her mind that if she was cured she would imitate her. Gemma spoke of this intention to Sister Leonilda, the Mistress of Novices, . who made her a promise that she would be clothed in the habit at the same time as the young postulant. When Monsignor Volpi came that same day to hear her confession, she told him of her decision. He not only approved of it, but allowed her to do what she had long desired, to make a perpetual vow of virginity. It is impossible to describe the joy that filled her soul upon receiving this permission. Hitherto she had indeed lived only for Jesus, but now she would be bound to Him by new ties--by ties that would never be broken. She had reached the pinnacle of her desire.
A sweet calm overflowed her soul, and as she thought of the following morning when with Jesus in her heart she would take the longed-for vow, she felt a strange sense of well-being stealing over her limbs, and then before her, she saw St. Gabriel. 'Gemma,' he said, 'take of your own free-will a vow to become a religious, but add nothing further.'
Gemma did not understand what these words meant, and asked why her vow was to be thus limited. The Saint did not reply except to say: , Sorella mia' (my sister). 'I did not understand all this, but to thank him I kissed his habit." [Autobiographia, pp. 48, 49]
Thereupon St. Gabriel gave her the sign of the Passion which Passionists wear upon their habits. 'And again,' continues Gemma, ' he called me " Sorella mia " and then disappeared.' On the following morning after Holy Communion she pronounced her vows. That day was for her a heavenly feast.
RECOVERY HOPELESS. NOVENA SUGGESTED
A little less than a month later, however, Gemma's health had shown no improvement. The doctors tried a new operation and applied the cauterizing iron to twelve places along her spine. The heroic girl, more solicitous for the preservation of her modesty than for the restoration of her bodily health, underwent this operation without the aid of a general anesthetic. This happened on January 4, 1899. On January 28, another complication set in to aggravate the condition of the poor sufferer. A tumour on her head caused violent spasmodic pains. The doctors again met in consultation, but on account of her extreme weakness, decided that nothing could be done for her and that she was doomed.
Nothing remained for Gemma now except to wait for death in the midst of her sufferings. On February 2 she received the Viaticum. 'I went to confession,' she said, ' and then waited for the moment when I should be united with Jesus. 'But how slow it was! The doctors, believing that I could no longer hear, said among themselves that I could not survive midnight." [Autobiographia, pp. 48, 49] The doctors were wrong and the malady pursued its relentless course.
On February 19 Monsignor Volpi visited her, and suggested that she should make a novena to St. Margaret Mary Alacoque. Gemma was not enthusiastic. She would have longed to be cured had not her soul been so filled with desire for union with God. As she had already said, it did not matter whether she was cured or not provided Gad was pleased. But in obedience to her confessor, she began the novena. She forgot all about it the next day, and then began over again, only to forget it in the same way.
DIVINE INTERVENTION
After the second breaking - of the novena, she began for the third time on February 23. This is her own account of what happened:
‘On the 23rd I began for the third time, that is I intended to begin it, but it was now only a few minutes to midnight, and I heard the sound of a Rosary and I felt a hand placed on my forehead. A voice then began to say the Our Father, Hail Mary and Glory be to the Father, nine times. I hardly knew what to say I was so weak with pain. The same voice that had said the Our Father, asked me: "Do you wish to be cured ?" "It is all the same to me," I replied. "Yes," he continued, " you will be cured. Pray with faith to the Sacred Heart of Jesus. Every evening until the end of the novena I shall come and we shall pray together to the Sacred Heart." "And what about Blessed Margaret Mary?" I asked. " Add the Glory be to the Father three times in her honour."
‘This I did for nine evenings in succession.
The same person (it was St. Gabriel) came every evening and placed his hand on my forehead as before. We recited together the Our Father to the Sacred Heart, and then he made me add the Glory be to the Father in honor of Blessed Margaret Mary. . . . The novena was to end on the first Friday of March. I sent for the priest the evening before and went to confession. Early the following morning I received Holy Communion. 0 what happy moments I spent with Jesus! He said to me: "Gemma, do you wish to be cured ?" I was so overcome with emotion that I could not speak. . . . Poor Jesus! The grace was granted; I was cured. . . . That morning I wept with Jesus, and Jesus, always good, always tender, was saying: "I shall always be with you, my daughter. I am thy father," and, pointing to Mary the Mother of Sorrows, " she will be your mother. A father's help will never be wanting to whoever puts himself in My hands. Although I have taken away from you every support and consolation on earth, nothing will ever be wanting to you." [Autobiographia, pp. 50-52]
Gemma was indeed cured. 'Two hours later I got up,' she tells us. 'All at home were weeping for joy. I was pleased, not because I had regained my health, but because Jesus had chosen me for His daughter. And, indeed, before leaving me that morning He had said very clearly to my heart:
"To the grace I have given you this morning others greater will be added." ,
Elisa Galgani deposed that after receiving Holy Communion, Gemma asked for her clothes in order to get dressed. But her aunt was afraid to do her bidding, believing her to be delirious. It was her little sister Julia who finally gave them to her.
Sister Julia Sestini had also suggested that Gemma ought to make a novena, and she advised that it should be made to St. Margaret Mary Alacoque. The following is what she deposed in the Processes:
'I said to her: "Gemma, I know that a miracle by Blessed Margaret is needed for her canonization. Let her perform one for you and they will make her a saint." We agreed that this novena should end on the first Friday of March. The prayers were only a few Our Fathers. I brought her the Manual of our holy foundress. It was entitled" Preghiamo " and contained the Holy Hour, which I made Gemma promise to practise every first Thursday of the month. The novena began on Thursday, and I went to visit her on the following Sunday. " Do you know with whom I am making the novena? " she asked me. "With your aunts or your sisters," I replied. Smilingly she answered: "No," adding: "With little Confrater Gabriel who comes to help me to say the Our Fathers." To which I replied: "Isn't the Lord good to send His saints just as He sends our guardian angels to us?"
‘She spoke so calmly and simply that I could not doubt then and I do not doubt now that she was in her normal state of mind, and that she was telling the truth. This conversation between Gemma and myself was short, for the other Sister was talking with Gemma's aunt at the time. I visited her again on the following Thursday, the eighth day of the novena, when she again stated that Confrater Gabriel had been with her during all the novena helping her to say the prayers. And I remember with certainty that she told me in these very words that " Jesus also made His presence felt." She was nevertheless always calm and serene. "Who knows what will happen to-morrow? " she said to me. And in this way one may say she allowed to appear her certain conviction of her cure. She was so certain about it that I said: "If anything does happen to-morrow tell them to call me !" The next day I received a message from our Mother Foundress: "Have you heard? Gemma is cured and wants to see you. You may go after schoo1." So after four o'clock I went. Her aunts told me that Gemma had been up, but that for safety's sake they had made her go back to bed. Gemma got up and sitting on the bed embraced me, saying: " Jesus has granted the grace." Then in a low voice she told me of the promise she had made to make the Holy Hour every Thursday, explaining that she had made it the evening before when Jesus had caused a feeling of emotion in her heart.'
This long deposition has been set down in its entirety because it mentions Gemma's great devotion to the Holy Hour, during the practice of which she was to receive extraordinary favors from God, as will presently be seen.
The cure that was in everyone's opinion instantaneous and complete, was preceded and accompanied by heavenly communications. For instance, Letizia Bertuccelli, formerly a servant in the Galgani home, spent a night near Gemma in order to assist the aunts in taking care of her. In her evidence Letizia stated that on the night the miracle happened, she saw Gemma's room filled with an unusual bright light, so bright indeed that she ran to call the aunts that they might see it also. On the same occasion she heard Gemma talking with a person she could not see. The following are the words she heard: 'If you are cured will you become a nun ?-Yes, indeed, but now that my parents are dead, I am in want of everything that is necessary .-That does not matter, because the Lord will provide. And if it should happen that you cannot be a nun or that the nuns should decline to have you, I shall find persons who will take care of you, and who will give you all that will be necessary.' These words have been italicized because they seem to be a prophecy of what did actually happen to Gemma.
Letizia Bertuccelli came to see Gemma the following day and meeting on the stairs a number of people who were going up and down, she asked if Gemma was dead, but received no answer. When she entered the room and saw the crumpled bed, she began to think that Gemma was indeed dead and burst out crying. But Gemma, who had been sitting in a corner of the room, came over to her and said that thanks to the Blessed Virgin she was alive. Then she continued: 'You were very much afraid yesterday evening! But until I am professed you will say nothing to anyone about what you saw.' That day, however, was never to arrive.
Gemma's miraculous cure was soon known throughout Lucca, and for a while everyone was talking about it. For many years she was known as 'la ragazzina della grazia '-the little girl who received the heavenly favour; by all but a few she was called by that name. Even the doctors who had given her up were astonished when they heard that she was out of danger and that she was perfectly restored to health. One of them wished to test the reality of the cure himself and visited her. 'How are you, Gemma? ' he asked. 'So you don't need me any more.' When Gemma replied that that was so, he went away and never returned.
Another of the doctors was astonished when he heard the news from Elisa Galgani. It was Doctor Tommasi who had operated on Gemma the day before the cure, and diagnosed the latest complication as 'A purulent condition of the ear, with acute inflammation affecting the mastoid gland, and with perforation and inflammation of the membrane of the middle ear.' When he saw Gemma on the evening following the miracle, and verified the complete nature of the cure, he said nothing except these words: 'Pray for me, Gemma.' And he, too, went away and never came back.
Six days after her cure Gemma wrote to tell a relative of the grace she had obtained: 'Let whoever read these lines know that I have been granted the cure of my soul and body, not through my own merits, but through the prayers of so many good people who have had pity on me. I could not have obtained anything….'
Holy and precious humility! how pleasing both to God and men.
CHAPTER IX - SEEKING THE WAY -HER HEART'S DESIRE
Having been cured in such an extraordinary way from a disease that would certainly have caused her death, Gemma henceforth considered that her life was not her own, but belonged to God -to Jesus, towards whom all her aspirations were now directed. For her a new life was opening-a life more angelical than human. Our minds must be raised high above the earth in order to follow with the eyes of Faith the heavenly flights of her soul. Nearer and nearer she approached the eternal Sun of Justice, allowing nothing to distract her attention or delay her progress, until she should reach her goal and blissfully lose herself in God.
Gemma's first thought upon regaining her health was to consecrate herself to God in the religious state. She spoke to her family about it and received no opposition, although maybe they thought that in view of her past illness, it might not be easy to carry out her intention.
It was of course natural that Gemma should desire to become a religious. Nevertheless her vocation seemed rapt in mystery. The question on which she had to make up her mind was what order she should select.
St. Margaret Mary Alacoque, a Visitation nun, had had an important part in her cure, and it seemed to Gemma that out of gratitude she to embrace the kind of life the Saint had followed. For the same reason Monsignor Volpi urged her to take this step. It would appear that Heaven was leading her towards the Convent of the Visitation.
On the day of her cure, before she got up, a voice had said to her: 'Renew all the promises you have made, and add that in the month consecrated to Him you will also consecrate yourself entirely to Him.' In an account written six days after her cure, she confessed: 'I should like to flyaway immediately to where Blessed Margaret Mary wishes me to be. a how badly off are those who live in the world! From the moment I left my bed I have experienced an aversion for everything-· an aversion I cannot explain.' Whilst she was thus feeling a distaste for everything that did not concern God, she also had an immense hunger for Him, that is, for Holy Communion-a hunger she thought she could never appease except in the religious state.
On March 10, therefore, Gemma went to the Visitation Convent to thank her heavenly benefactress, and to ask her-these .are her own words that everything might be arranged for the best, that is, as she explained, that she might be able to shut herself within the walls of that Convent. Because it seemed so long to wait until June, the nuns promised that they would take her in the month of May, and that in June, if she so desired and if she had a true vocation, they would receive her into the Convent for good.
AT THE FEET OF JESUS CRUCIFIED
The long days from March to the beginning of May passed, and finally Gemma found herself within the Convent. To compensate her for the pain of that time of waiting, God had showered upon her an abundance of heavenly graces. On Holy Thursday she wished to make the Holy Hour that had recently been taught to her by Sister Julia Sestini. Making the Holy Hour for the first time in good health, she wished to prepare for it by a general confession of her whole life. The following is her own description of what took place on that occasion:
‘I began therefore to make the Holy Hour for the first time out of bed, but I felt such an intense sorrow for my sins that I spent days of continual martyrdom. In the midst of this sorrow, however, I had one consolation, one source of relief, namely, tears. I passed the whole hour praying and weeping. Being extremely tired I sat down, the feeling of sorrow continuing. A few moments later I felt my whole being wrapped in recollection. Then, all of a sudden, I began to lose the use of my senses. I tried with all my strength to get up to lock the door of my room. Where was I? I found myself there and then before Jesus Crucified. Blood was flowing from all His wounds. I lowered my eyes immediately, and feeling very much disturbed I made the Sign of the Cross. Great peace of mind followed, but I continued to experience intense sorrow for my sins. Lacking courage I did not raise my eyes to look at Jesus. I bent down with my forehead upon the ground, and remained in that position for several hours. . . . Then I recovered, but from that time I began to have a great horror for sin, and this is the biggest grace that Jesus has granted me. The Wounds of Jesus remained so that I have never since then forgotten them.’ [Autobiographia, pp. 56, 57, 58]
Such was the impression that Jesus, covered with blood, made upon her that she determined to Him with all her heart, no matter what the cost. At the same time there arose in her heart the desire, to suffer for Him Who had suffered so much for her. And Gemma's resolutions were no mere idle words.
On the following day, Good Friday, Gemma, after spending the whole day, no doubt, in union with Jesus in His Passion, wished to take part in the devotions of the Three Hours Agony, but being unable to obtain permission, she decided to go through the devotions privately in her own room.
She herself tells us what happened in that short space of time:
‘It was the first time, and the first Friday that Jesus made Himself felt so strongly in my soul. Although I had not received Holy Communion-because it was impossible-from the hands of a priest, Jesus Himself came to me and communicated Himself to me. So intimate was this union that I remained lost in amazement. Oh how forcibly did Jesus speak to my soul! [Autobiographia, p. 60]
In the days before Gemma's entry into the Convent, Jesus often spoke to her. According to her own words ' Jesus in His infinite goodness was not ashamed to humble Himself'2 and become her teacher. And what were the teachings of this sublime Master? One April evening when Gemma was alone in her room Jesus Crucified appeared and pointing to His open Wounds, said: 'Look, My daughter, and learn how to love! This Cross, these thorns, these nails, these bruises, these scars, these wounds, this blood-these are the effects of an infinite love! See to what extent I have loved thee! Do You really desire to love Me? Learn how to suffer first-suffering will teach thee how to love.' [Autobiographia, p. 65]
At this awful sight Gemma swooned, but there was then enkindled in her heart a burning fire of love that would never be extinguished.
WITH THE VISITANDINE RELIGIOUS
At last the long expected day arrived. On May 1, at three o'clock in the afternoon, Gemma entered the Convent. To her it seemed like going to Heaven. A course of spiritual exercises was being given at the time, and Gemma, in order to take part in them with great recollection, told her family that she did not wish to be visited.
To tell the truth, if Gemma was ardently desirous of becoming a Visitandine, the nuns on their side were just as anxious to have her among them. They had heard about her virtues, and they knew that she had been miraculously cured through the intercession of St. Margaret Mary Alacoque. In the hope that this miracle would hasten the canonization of their Sister, they looked forward to hearing from Gemma's own lips an account of her cure .. To facilitate her entrance into their order they were willing to dispense with the usual dowry, being satisfied with the great fund of virtue with which her soul was endowed.
At the Convent Gemma was treated with every care, one might say with veneration. Exceptions to the general rule were made for her. She had not to attend the exercises of the retreat like the other externs, but was allowed to follow the regular observance of the Community. Even the Superior displayed her esteem and made Gemma sit beside her in the refectory, and during the day often called her aside to speak to her.
During all this time the Lord was pouring His grace and consolation more abundantly in Gemma's heart. 'Jesus in spite of my misery,' she wrote:
‘I consoled me and made Himself continually felt within my soul.'
But Gemma was not altogether satisfied. The life of the Visitation nuns, she felt, was not for her. She had need of a more austere mode of life. But where would she go? Would she not have to return to the world in order to find another religious order more in keeping with her desires-to the world that was now so far away? And then to what order? She was in a religious house now, at any rate, and that was better than going back into the world. However God had not destined her to become a Visitandine. And He would bring about the accomplishment of His designs in her regard.
At Gemma's request the nuns approached Archbishop Ghilardi for permission to accept her-a permission he did not wish to grant. He hesitated because of her delicate health. The only favour he would grant was that she might stay in the convent until May 21 in order to be present at the profession of several novices. Gemma, however, was not told of this decision until the very last moment. She was so impressed by the ceremony that forgetful of herself she continued her prayers until the afternoon, when nature got the upper hand and she felt she was going to faint. The nuns, upset over their forgetfulness, tried immediately to make reparation for their neglect.
The Superior then called Gemma and with regret told her of the Archbishop's decision. Gemma felt it very much. In an instant all her hopes were dashed to the ground. But she was as usual resigned, knowing that God would manifest His will. I At five o'clock in the evening of May 21, 1899, I had to leave,' she wrote in her Autobiography. 'Weeping I asked the blessing of the Mother Superior and said good-bye to the nuns. My God, what sorrow '
To alleviate Gemma's sorrow somewhat, the nuns held out the hope that she would later on be accepted. She was therefore constantly at the convent to inquire whether the Archbishop had yet given the desired consent. She still remembered, no doubt, that her Divine Master had told her that she was to lead a more austere life. But she was so anxious to leave the world that she felt compelled to go every day to the convent. But instead of diminishing, difficulties increased. The question of a dowry now arose, but what dowry could a family reduced to such poverty provide? Her aunt at Camaiore had bought all that was necessary for her entrance into the convent, but Gemma never needed the clothes, which were given to her sister Angiolina, much against Gemma's will, as she wanted them to be given to the poor. But this outfit was not a dowry. In the end it appeared this talk of a dowry was only an excuse for not telling her the whole truth, which was that she could not be received unless four doctors certified her to be in perfect health. The poor girl endeavoured to procure these certificates but without success. She obtained one, at a time when it was too late to be of use: it bore the date of December 27, 1899. It was with the idea, it seems, of entering another order, the Mantellates, that she secured this certificate, but it did not help her. In the end Gemma began to realize the meaning of all these difficulties, these demands, these evasions. She begged light from God and understood that her vocation did not lie in that direction.
But what was the reason of it all? Writing some years later to her director, Father Germanus, she said:
‘Already for several years I had been conscious of a desire to be a religious, but I spoke to no one about it, except my confessor and the family. All were satisfied. So on May 11, I went to make a retreat and after eighteen days the matter was settled. It was arranged that I was to enter for good in June. I was very happy. Yet when I was told that I could come, I experienced a strange inner conviction that all my efforts to enter would be of no avail. I also often heard a voice whispering: " You shall not enter there." I did not mention these things to my confessor because I wanted to enter a convent so that I could devote myself entirely to God. And I knew that all Rules were good. But when the time came for entering, the confessor of the convent opposed my entrance and nothing could move him from his decision.' [Lettere ed estasi, p. 40.]
The confessor that opposed Gemma's entrance acted at the instigation and on the suggestion of the doctor, who said that her mother had died of tuberculosis. The Lord was leading Gemma along another path. His ways are not our ways!
CHAPTER X - THE STIGMATA -IN THE HOME AGAIN
When Gemma realized that the doors of the Visitation Convent at Lucca were definitely closed against her, she felt like one who had been shipwrecked and who was on the point of reaching the shore, only to be dashed back again into the open sea. Once more she was amongst the things she imagined she had said good-bye to for ever. How would she be able to adapt herself again to home life? However, the will of God which she always sought to know and to follow sustained her in this circumstance. God would certainly make known what He desired of her, but in the meantime she would return to her family and apply herself earnestly to the faithful fulfilment of her duties.
At home Gemma continued to follow the mode of life which was interrupted by those twenty days with the same zeal in the practice of the domestic virtues and in the exercise of piety. Her fervor was remarkable. One witness states that people who saw her so often in the church could not help admiring her demeanor and her devotion, and said one to another: What a saint she will yet be.
On festival days after Mass and Holy Communion Gemma was accustomed to go with her sister Angiolina (who now held in her affections the place once occupied by Gino) to the cemetery in order to pray at the grave of her parents and to take part in the services for the dead that were held there. Sometimes it happened that the gates were locked, and then she and her sister prayed until they were opened. A charitable woman who had seen them several times thus waiting outside the gates, invited them into her cottage. But she was often away from home and Gemma and Angelina had to wait patiently in the open air. In the evening, having satisfied their piety, they returned to the city, and then having attended Benediction of the Blessed Sacrament in some church or other, they returned home. Frequently they thus spent the day without breaking their fast.
INTENSE DESIRE TO SUFFER
But in Gemma's heart there was an unaccustomed and indefinable yearning. A burning fire seemed to consume her. What did Jesus want her to do? When He had allowed her to see Him crucified with blood pouring from His most precious Wounds, it caused her to run to the well in the house, and taking the rope, to knot it in several places and tie it round her waist. She felt an intense desire to suffer and to love Jesus-a desire she was never able to satisfy completely. The instruments of penance with which this innocent and penitent girl-as the Decree which declared her Venerable calls her chastised her virginal body at a time when it was still weak from the effects of her long sickness, would make the delicately nurtured bodies of many Christians shudder.
She tormented herself with a hair shirt, and was most mortified in all things. Elisa Galgani attests that she saw in a box belonging to Gemma a knotted cord, and that often finding rust-colored stains on the sides of her dresses, came to the conclusion that they were caused by an instrument of penance. ‘She used to hide her sufferings from me,' continued her aunt, 'because she did not want to displease me.' On one occasion, however, her aunt asked her what the knotted cord was for. Gemma looked at her with wide-open luminous eyes, and smilingly evading the question answered: ' Would you like a little cord also?' 'That will do now,' said her aunt. 'Tell me what you do with that little rope.' Gemma, however, again evaded the question and went away.
This burning thirst for suffering had its origin in the words spoken to her by Jesus which have already been mentioned: 'Do You desire to love Me? Learn to suffer first. Suffering teaches one how to love.' And these lessons of heavenly wisdom continued after she left the Visitation Convent. 'Take courage,' a mysterious voice said to her. 'Forget everything and abandon yourself without reserve to Him. Love Jesus much; do not place any obstacle in the way of His designs and you will see what progress you will make in a short time without your perceiving it. Be afraid of nothing, because the Heart of Jesus is a throne of Mercy where the most miserable are the best welcomed.' Gemma would then cry out: '0 my Jesus, I want to love Thee so much, but I do not know how.' And the voice would answer: 'If You desire to love Jesus, never cease for one moment to suffer for Him. The Cross is the throne of the true lovers of Jesus ; the Cross is the inheritance of the elect in this life.' [Life of Gemma Galgani, by Father Germanus, p. 58. (Sands, London.)
Once when making the Holy Hour she seemed to see Jesus with the Cross upon His shoulders and she heard a voice that said: 'Gemma, do You desire this Cross? Behold, this is the gift I have prepared for thee!' She answered: '0 my Jesus, do give it to me, but give me also the strength to bear it, because my shoulders are weak. But, my Jesus, if I suffer is that a sign that I love Thee? ' And Jesus answered that the clearest sign He could give a soul dear to Him was to make that soul suffer, and to make it walk on the road to Calvary.
I AWAIT THEE ON CALVARY
The vigil of the Feast of the Sacred Heart, June 8, 1899, was drawing near. A little while before, Gemma had heard Jesus say to her heart after Holy Communion: 'Gemma, courage! I am waiting for thee on Calvary towards which You art journeying. '
Hitherto, Gemma's path in life had been a thorny one, but worse still was to come. Her ardent desire to become like Jesus Crucified, which until now had so filled her heart, was to be satisfied in a manner permitted to only a few of the greatest saints in the Church of God. She was to become the living image of Jesus Crucified, and to receive in her flesh the mark of His Wounds. The sublime, generous prayer she was to utter later on in ecstasy, revealing the ardent aspiration of her life, was granted. , When my lips shall draw near to Thine to kiss Thee, make me taste the bitterness of Thy chalice. When my shoulders shall rest upon Thine, make me feel the scourges. When Thy flesh shall be com-municated to mine, make me share in Thy Passion. When my head shall lean upon Thine, make me know the pain of the thorns. When my side shall be near Thine, make me feel the lance.' [Lettere ed estasi, p. 213.]
That morning, therefore, Jesus made it understood that He desired to meet His spouse on Calvary, and for that reason made her feel in her heart that she was to receive that evening a most extraordinary grace. Gemma did not understand clearly what this grace was to be, but nevertheless she went to confession and obtained a general absolution for her sins, and so put herself in a right disposition to receive the gift of God. The evening came. Before she began the Holy Hour, an intense sorrow for her sins took possession of her. Of what occurred then it is best to give her own touching account :
THE MARKS OF JESUS
'It was in the evening. Suddenly I began to feel a great interior sorrow for my sins, so great indeed that I had never experienced anything like it before. That sorrow, I might say, almost brought me to death's door. Then I felt all the powers of my soul in recollection. One thought alone possessed my understanding -the thought of all the transgressions by which I had offended God; my memory brought them all before me, and at the same time I recalled all the torments which Jesus endured for my salvation; my will detested all my sins, and I promised that I would bear all possible sufferings to atone for them. Then one thought rapidly succeeded another in my mind -thoughts of sorrow, love, fear, hope and consolation. This recollection was quickly followed by a great rapture. I found myself in the presence of my heavenly Mother, with my guardian Angel on her right. He bade me recite an act of contrition, and when I had finished my loving Mother addressed me in these words: "Daughter, in the name of Jesus, let all thy sins be forgiven." Then she added: "Jesus my Son loves thee much, and wishes to confer a favour on thee. Canst You render thyself worthy of it ?" My nothingness knew not what to answer. Whereupon she continued: "I will be a Mother to thee; will You show thyself a true daughter of mine? " She then opened her mantle and covered me with it. The same instant Jesus appeared with all His Wounds open, but instead of Blood, flames as it were of fire issued from them. In an instant those flames touched my hands, feet and heart. I felt as if I were dying, and had not my heavenly Mother supported me, under her mantle, I should have fallen to the floor. I remained in that position for several hours. . . . When I came to, I found myself kneeling upon the floor. I still felt intense pain in my hands, feet and heart. As I arose to lie down on my bed I became aware that blood was flowing from those parts where I felt pain. I covered them as well as I could, and, assisted by my Guardian Angel, I succeeded in reaching my bed.' [Autobiographia, pp. 76-78.]
Gemma had so often prayed that she might be made like unto Jesus. She wished to be nailed to the Cross with Him, a prayer which later on she was heard to utter when in ecstasy: '0 Cross ! is there no place for me at the side of Jesus.' Her ardent desire is now satisfied. In her virginal flesh she bears the wounds of her Divine Spouse. Now she can say with St. Paul the Apostle: 'I bear in my body the marks of the Lord Jesus.' From now on, she is to become more and more like unto her Crucified God.
GREAT SUFFERINGS ARE FORETOLD
During this same month of June, after Gemma had made the Holy Hour, Jesus revealed to her all the humiliations and sorrows she would have to undergo in the course of the few years that yet remained to her on earth. The following is Gemma's account of what was then disclosed :
‘After the Holy Hour Jesus made me understand all that I would have to suffer during the rest of my life. He said that He, would soon test me to see if I truly loved Him and whether the offering I had made to Him was sincere. He told me that He would know this when my heart would appear to have become like a rock ; when I should experience nothing but aridity of spirit and be afflicted and tempted; when all my senses would rebel and would become like so many hungry wild beasts. He told me that my fidelity would be shown when I felt myself inclined to evil, when the pleasures of the world appear to be worth while and memory would recall to mind what I did not desire; when what is contrary to God's law would perforce present itself to me and it would seem that I had lost all relish for the things of God. He said that He would not allow my heart to taste comfort.
‘ "The demons with My permission will make continual efforts to overcome your soul. They will put evil thoughts into your mind, and give you a great distaste for prayer, and you will never be without many terrors and fears. You will suffer outrages and injuries; no one will believe in you any longer. You will receive no comfort from anyone, not even from your superiors. On the contrary everyone will mortify you, and you will be greatly confused. What will pain you most will be that Heaven will seem deaf to your pleadings. Jesus will seem to you to be so severe. You will find it difficult to pray. When you will seek Jesus you will not find Him; to you it will seem that He casts you from Him and departs from you. You will desire to be recollected and instead you will be distracted. You will call upon the Blessed Virgin and the saints, but no one will have pity on you and it will seem that you have been abandoned by all. When you receive Holy Communion or go to confession, you will feel no fervor; these things will be wearisome to you. You will go through your accustomed exercises of devotion as it were through mere routine, and you will think it merely time lost. Nevertheless you will believe, but as if you did not believe; you will hope, but as if you no longer had hope; you will love Jesus, but as if you did not love Him, because during all this time you will be without feeling. Furthermore, you will grow tired of life and yet be afraid of death; you will not be able to find refuge even in tears."
‘When I was about to finish the Holy Hour, Jesus said to me that He was going to treat me as His heavenly Father had treated Him." [Life of Gemma Galgani, by Father Germanus, C.P (Sands, London.)]
What a terrifying picture! A soul less heroic than Gemma's would have been utterly dismayed. From now on, however, she had but one desire-to suffer, for did' not suffering make her more like Jesus? 'Jesus is the Man of Sorrows,' she said, ‘and I desire to become the daughter of sorrows.'
SEE WHAT JESUS HAS DONE TO ME
The morning after the extraordinary ecstasy in which she received the Stigmata, Gemma was in a quandary. Holy souls are profoundly humble, indeed humility is at the root of their sanctity. God bestows His gifts upon the humble because they know how to keep jealously hidden the secrets of the King.
Her wounds were still bleeding. The phenomena did not cease until three o'clock in the afternoon of the Feast of the Sacred Heart. It was repeated unfailingly every week from about eight o'clock on Thursday evening until three o'clock in the afternoon of the following day. This lasted until February, 1901, when it ceased by a command of obedience. How was she to hide that bleeding? She must go out to Holy Communion. She procured a pair of gloves, as she said, ' in order to hide my hands.' Her feet were also paining her and she could scarcely stand up. It seemed to her that at every step she was going to die. Nevertheless she was able to go to Church and receive Holy Communion. How fervent must have been her Communion the day after she received that extraordinary favour. More truly than ever Gemma could say: 'Now I no longer live but Christ liveth in me.'
After Holy Communion the blood continued to flow, and she realized that she must tell someone about it, but she did not know what to say. She thought that such graces were usually conferred upon those who had consecrated themselves to God, and began timidly to ask various people whether they had certain wounds and what was usually done under the circumstances. She found no one who understood what she meant, her inquiries being met with pitying smiles. What then was she to do? Arriving home she opened her mantle and stretching out her hands towards her aunt she said with candor and simplicity: ' Aunt, see what Jesus has done to me !' Her aunt was amazed, but did not understand the meaning of this strange phenomenon.
The following description of Gemma's stigmata. It is an abridgement of the account written by Father Germanus. His description agrees with that of all the other witnesses who gave evidence in the Processes, and it is given because, as the spiritual director and the first biographer of Gemma, he includes all the stigmata, whereas the other witnesses spoke of one or other manifestation of the phenomena.
Scarcely had the ecstasy begun when there appeared on the back of both hands and in the middle of the palms a reddish mark, and then one saw under the epidermis a rent being made little by little in the flesh inside-s-oblong on the backs of the hands and irregularly round in the palms. A little later the skin itself broke and the opening took on all the characteristics of a fresh wound-about a centimeter in diameter in the palms and two millimeters in diameter and twenty millimetres in length on the back of the hands. Sometimes the laceration appeared to be only on the surface; at other times it was almost imperceptible to the naked eye. As a rule, however, it was very deep and seemed that it would pass through the hand and that the upper and lower wounds would meet. One could not make certain of this latter appearance because the apertures were filled with blood, in part congealed but for the most part freely flowing, and when the blood stopped, they closed quickly; being in ecstasy the violence of the pain caused her hands to be convulsively closed. The wound in the palm became covered with a hard fleshy protuberance in the form of the head of a nail, raised and not adhering, about the size of a penny (soldo). In the feet, the wounds were wider and surrounded towards the edges with livid flesh, and the difference in size was the opposite to the wounds in the hands, the wound on the top of the left foot being bigger than that of the sole of the right foot. The aperture of the wound in the side was in the form of a crescent lying on its back with the two points turned upwards. Its length in a straight line was six centimetres and its width in the middle, three millimeters, forming with its two opposite sides an angle half a centimeter in length from top to bottom. The blood that came from the aforesaid wound was copious, .as could be seen from her under-garments, which were soaked with it. She did her best to hide this fact and made use of several folds of linen, which' she applied to her side repeatedly, but in a short time they were blood-soaked. She would then hide them in order to wash them herself later on in secret. The Friday ecstasy ceasing, the flow of blood from the side also ceased, and the raw flesh on the hands and feet began to dry up, the mass of lacerated tissues drawing in and becoming firmer little by little. On the following day or on Sunday at the latest, not a trace of those deep wounds remained, neither in the centre nor at the sides, the flesh on top becoming quite natural and quite similar to that of the parts that had not been torn. A white mark alone remained to show that on the previous day there had been raw wounds in those places, which at the end of five days would open again as before, and close again in the same manner. Two years after the phenomena of the stigmata had ceased, at the time of her death, the aforesaid marks still remained and could easily be observed on her body, particularly on her feet, which when she was alive and in ecstasy had been very difficult to uncover.
CHAPTER XI - 'YOU WILL BE A DAUGHTER OF MY PASSION' -DIFFICULTY Occasioned BY HER HUMILITY
Monsignor Volpi, who had heard Gemma's confession on that memorable June 8, was perhaps expecting her to return to him with an account of what happened. But Gemma had never been able to bring herself to reveal to him the extraordinary favors she had received from God. From the first apparition of Jesus Crucified, that is, from before her entrance into the Visitation Convent, she had been told again and again by her Guardian Angel to tell her confessor about them, and had been reproved for not doing so. 'It is very wrong of you,' the Angel said--she mentions this in her Autobiography, 'to hide these things from your confessor. Remember-and I am speaking to you about it for the last time-if you keep silent again about this matter, I shall not let you see me again.' But how was she to make known such unusual and mysterious happenings?
The fact is that all these wonderful favors, instead of making her vain, filled her soul with extreme confusion. She esteemed herself unworthy of them and also feared that when people and even her confessor heard of them, they would be scandalized, for she deemed herself a great sinner. It was so easy for her to confess a fault that would lower her in the world's esteem, but it was a far different matter to lay claim to divine favors. This it was which prevented her from speaking.
But to the difficulties already mentioned there was another difficulty which seems a further justification of Gemma's attitude. Father Germanus refers to it, and so does another of her biographers, Sister Gesualda, a Carmelite nun, who also came from Lucca and was only a year younger than Gemma. Sister Gesualda also went to confession to Monsignor Volpi. 'The confessional of Monsignor in the Basilica of St. Michael,' she wrote, 'was always surrounded with people, for as a director of souls he had the reputation of being a second St. Francis de Sales. And as Auxiliary Bishop to the Archbishop of Lucca he was kept very much occupied. Gemma felt that she would take up too much of his time. It is true that she could have written to him; yet she knew that after all to receive an answer she would have to take her place among those waiting around his confessional. External difficulties were not lacking, but the greatest difficulty was within herself." [Un flore di Passione nella citta del Volto Santo, p. 101] As previously mentioned this interior difficulty was her humility.
MEETS THE PASSIONISTS FOR THE FIRST TIME
God in His mercy desired to put an end to her difficulty and therefore came to her aid in a manner that at first sight would seem to be purely fortuitous, but which was undoubtedly a beautiful manifestation of His Providence.
In 1899, in preparation for the opening of a new century, Pope Leo XIII ordered that missions should be given in every city throughout Italy. The Passionist Fathers were chosen for Lucca, and the mission in the Cathedral began on June 25, and lasted until July 9. It was a great success.
Gemma did not attend the mission from its beginning. During the month in which she had received from Jesus such an abundance of heavenly favors she had but one desire, to hear Him and His love spoken of, and therefore she had attended a course of sermons on the Sacred Heart which were being preached in another church. It was only at the close of the month of June that she felt herself inspired to go to the Cathedral of St. Martin. But what was her astonishment when she saw that the missioners were clad exactly as she had seen St. Gabriel dressed! The impression thus made upon her was indescribable. From that moment, she confessed some years later, she began to have a special. affection for them, and attended every sermon of the mission.
A few miles outside Lucca, in a district known as Angelo, near Vinchiana, the Passionists have one of the most beautiful houses of their Congregation. The nature of their work often brought them to Lucca, but Gemma had never met any of them. In the heart of the city and in the midst of her family, she lived as in a convent.
Her first meeting with the Passionists had such an important influence upon the course of her life that it is best to set down here her own ac-count of how it happened:
‘We had come to the last day of the holy mission. All the people were gathered in the church for the General Communion. I also was taking part with the others, and Jesus, Who was pleased, it seems, made Himself clearly felt in my soul, and asked : " Gemma, do you like that habit with which the priest is clothed? " And He indicated a Passionist in my vicinity. It was not necessary for me to answer Jesus in words, for my heart was speaking with its palpitations.-" Would you also like to be clothed in a habit like that?" Jesus added.- "Mio Dio," I exclaimed.-"Yes," Jesus continued, "you will be a daughter of My Passion, and a favorite daughter. One of these children of Mine will be a father to you. Go and make everything known to him." [Autobiographia, pp. 83-85.]
At that moment Gemma felt she had strength enough to speak-a strength that she had lacked for so long, and she at once went towards the confessional of one of the missioners, Father Ignatius of St. Theresa, who was the Superior of the mission. ‘But,' she tells us, 'no matter how much I tried I could not bring myself to speak of my affairs to him.' What was the cause? Was it perhaps the great crowd that gathered around his confessional, or was it another attack of that repugnance she had felt against revealing the secret of the King?
A witness in the Processes supplies an answer to these questions, though not a very satisfactory answer. 'Gemma,' deposed Cecilia Giannini, 'told me later on in confidence that Jesus had commanded her to go to confession to Father Ignatius, and to tell him everything, even what until then she had kept hidden from her own confessor. Gemma obeyed, but felt such contraction in her throat that she was unable to speak. She then went to Father Gaetano. Whether this was by order of Jesus or by her own free will, I do not remember, and I cannot say.'
Father Ignatius, who died in 1927, was a man of great virtue and left behind him a reputation for sanctity. Gemma therefore went to another confessional and to another missioner, and with the greatest ease explained to him, in two or three separate confessions, the story of her life and the heavenly favors she had received including, last of all, the marks in her hands, feet and side, and how she found it very difficult to speak properly about these latter to her ordinary confessor.
The missioner listened without interrupting her, not knowing what to say, to the account which the humble girl gave of the marvels which God had worked in her soul. But her candor and ingenuousness convinced him that he had before him one of those privileged creatures which God at times bestows upon the earth. However, he was reluctant to offer an opinion at the moment, and after giving her certain permissions she had sought told her that he would think about the matter and that on his next visit to Lucca would listen to her again, but that in the meantime she would have to reveal everything to her ordinary confessor.
Gemma wanted to be a nun. After the last words of Jesus it seemed to her that she now knew the secret of her vocation. Nor had she forgotten the salutation of St. Gabriel when he called her 'Sorella mia' (sister mine). And had not Jesus asked her whether she would like to be clothed in the habit the missioners wore? Did He not say to her: ‘You will be a daughter of My Passion'? She longed to anticipate the joy of being a nun and therefore sought permission to take the vows of religion. She had already taken a vow of perpetual virginity, but the missioner allowed her to add for private devotion the vows of poverty and obedience until September 8, when with the consent of her ordinary confessor she might renew them for short periods. As she herself attests, the day she took these vows was one of the happiest of her life.
Gemma had also asked permission to practise certain corporal mortifications, but the missioner refused his consent, thinking rightly that God would supply her with abundant opportunities for suffering. On the contrary, he deprived her of the instruments of penance with which she had been torturing her innocent body.
The missioner's name was Father Gaetano of the Child Jesus. He was an excellent missioner and endowed with fine qualities. Gemma's meeting him was a blessing for her. And afterwards, even from Heaven, she remembered his kindness, and paid him back with a generosity of which only the saints are capable.
Before proceeding with Father Gaetano's report upon the extraordinary things which had been thus made known to him, other happenings must be related which had an important influence upon Gemma's life. The ways of Providence in her regard are henceforward so manifestly wonderful that we write of them with diffidence and veneration.
CHAPTER XII - 'THE WAYS OF DIVINE PROVIDENCE' -A PROVIDENTIAL MEETING
While Gemma was following with such a transport of faith and devotion the practices of the month of the Sacred Heart in the Church of the Visitation Nuns, a pious woman whom the reader knows by name was also there for the same purpose. This woman who was afterwards to occupy such an important place in Gemma's life-to become in fact a second mother to her-had not met her at this time. But she had often seen her before this and being greatly edified by her devotion had inquired into her identity and had been told that she was the daughter of the late Signor Galgani, the chemist.
When the month of the Sacred Heart was over, Cecilia Giannini like Gemma went to the mission at the Cathedral. Without knowing it these two were following one another. In the Cathedral Gemma, accompanied by her aunt, was seen a few times by her future adopted mother, but the matter ended there.
A few days after the mission Cecilia Giannini received a letter from Father Gaetano, who was staying in the Retreat near Lucca, informing her that he would call upon her on a certain day and asking her to find Gemma and tell her that on that day she was to come to see him. Gemma, accompanied by one of her aunts, therefore came to see Father Gaetano at the Giannini home. After speaking to him for a little while, she left the house and went to the Church of Santa Maria Bianca. Father Gaetano followed her there and heard her confession. Before Gemma left Cecilia Giannini had asked her to return the next day. She did so in the afternoon. Cecilia liked to have Gemma near her, it did her good, she said. She would have liked to have her as a frequent visitor, especially when she learned that the family was living in such poverty. She could not but feel a certain veneration for Gemma. However, there were already many in the house, for more than twenty sat down to dinner every day. But her brother, Matthew Giannini, the head of the house, saved her from her difficulty by saying: 'Let her come and let her stay for dinner also.' Thus began the relations between Gemma and the Giannini family.
Before she had met Gemma and when she had got to know who she was and the wretched conditions under which she lived, Cecilia Giannini had mentioned these facts to her brother. He showed himself very willing to receive her into the family, for he was a man good-hearted and full of charity. , I knew nothing about the extraordinary graces,' he deposed in the Processes. 'I only knew that she was a good girl and knowing the condition of the family I wanted to perform an act of charity. The permission of Gemma's aunts was asked, and they were very pleased.'
VISITS TO THE GIANNINI HOME
Gemma therefore began to spend a few hours every day at the Giannini home. Subsequently she used to stay the whole day. God Who, in the designs of His Providence, had arranged that these two holy souls, Gemma and Cecilia Giannini, should meet on the pathway of life in order to assist one another to sanctify their souls and become better instruments of His Glory, also awakened in their hearts from their first meeting an undying affection for one another. Cecilia Giannini as before mentioned experienced in Gemma's presence a sense of spiritual well-being. ‘I prayed more,' she said. 'I was more recollected, and in trouble and difficulties I was more at peace. She was generally silent, but when I asked her a question or mentioned any of my trials, a word from her was enough to tranquillize me.' This was the reason why she wanted Gemma near her. On her side Gemma wished to be with her friend and says so expressly in her Autobiography: 'From then I loved her as if she were my mother-and I have always regarded her as such.'
It was not only Aunt Cecilia-she will be so called henceforth, for it was by that name she was known in the Giannini household-who experienced a sense of spiritual well-being in Gemma's society. The other members of the family felt her attraction. Signora Justina, the mother of this excellent family, desired Gemma to become the friend of her grownup daughters, knowing that they would be safe in her company and would also be edified by her virtue. She records with pleasure in the Processes the first time she saw Gemma speaking to her eldest daughter Annetta.
These meetings were few, however, because in the beginning of July the family went to the country and did not return until November. Aunt Cecilia remained at Lucca. Being alone she desired more than ever to have Gemma with her, and with the consent of Gemma's aunts, she called for her every morning, and brought her back home every evening. Sometimes Gemma stayed with her at night.
If Aunt Cecilia was pleased to have Gemma's company, Gemma was no less pleased to have hers, for she was conscious of being in a congenial atmosphere where she was understood.
MISUNDERSTOOD BY HER OWN
The Galgani family was gradually growing smaller.
One brother had set out or was about to set out for America; another for military service. There were left then, only Gemma, her two aunts, her brother Anthony and her two sisters. Death was soon to make other gaps. However, in her own family Gemma was not understood and never could have been. She had endeavored to keep secret the extraordinary things that were happening to her, not only because of her humility and her innate repugnance at revealing them, but also because she had been warned not to do so, by her confessor, her Guardian Angel, and even by Jesus Himself. But no matter how much she tried to hide her affairs, they became known and were discussed outside the family. Gemma suffered in consequence. She remembered the warnings of Jesus Who had said to her often that if she allowed these things to be known in her family she would have to suffer. Besides there was one at home who, being unable to understand these sublime things, used nevertheless to speak of them publicly. Gemma was spied upon continually, laughed at and ridiculed, even outside the house.
What Gemma felt and to what a pass things had come is easily understood from a letter she wrote to her confessor :
'. . . I am terrified. N. N. knows everything about me. This morning she was speaking about my affairs as if it did not matter. She and my brother were making fun of them. I am not a bit afraid of their ridicule, you know. From eleven o'clock this morning until three I have not been left alone. She says she wants to see everything. She is like a little imp. Besides, my aunts look on and smile, so that I could almost cry. . . . She has even brought her school companions to the house, saying to them, in order to make fun of me: "Let us go and see Gemma in ecstasy." Yesterday she shouted out these words outside the front door for everyone to hear." [Life of Gemma Galgani, by Father Gennanus, C.P.]
Sometimes, however, the phenomena appeared in such a way that she was unable to hide them. Her friend, Palmira Valentini, attested that on one occasion she met her with clotted blood all over her forehead and temples. She was not surprised at what she saw, but as Gemma did not realize that anything extraordinary had happened, she said to her: 'Gemma, one of yours has taken place.' Then she invited her into her house to wash herself. Gemma entered and washed, but not before her friend had wiped some of the blood away with her handkerchief, which she afterwards treasured with veneration. Palmira Valentini was well aware of the extraordinary things that were happening to Gemma, for she herself had told her about them. She gave the following evidence in the Processes :
'One day Gemma asked me: "Do you know what a beautiful present Jesus has given to me?" And I answered: "Tell me, Gemma, what Jesus has given to you." Gemma replied: "Guess what it is. Even Sister Julia guessed." I believe from the way Gemma spoke that she thought it was an ordinary gift received by all who loved Jesus. In fact, I know this was what she thought. And I insisted that she should tell me what it was that Jesus gave her. Gemma then replied: "Jesus has given me the marks of His Wounds." I prudently said no more than: "Did it have to take so long to tell me that!" ‘
But others were not as prudent and as charitable as Palmira Valentini and because of their imprudence Gemma had to suffer much. During a quarrel in the home a member of the family blasphemed. Gemma was horrified and began to sweat blood all over her body. But how was she to hide this blood? One of her aunts- 'who is so good and the one who loved me so much ' -as Gemma described her in a letter to her confessor, followed her into her room that evening to find out the cause of the blood. But it is better to quote the letter in which she mentions these facts:
'Monsignor, do you know what one of my aunts did to me yesterday? When I arrived home I went to my room. She followed me, very angry, and said: "This evening Julia is not here to defend you, and you must let me see where all that blood comes from or, if not, I shall beat you until you do." As I remained silent, she grew angrier, and holding me by the throat with one hand, with the other she tried to take off my clothes, but did not succeed, for the bell rang and she left me. . . . But the matter did not end there. When I was going to bed she came to me and said it was time I gave up all my tomfoolery, and that I had given people enough to talk about. "Mind," she said to me, "if you do not tell me where that blood comes from, I shall not allow you out of the house alone nor shall I send you anywhere." As you can imagine, at these words I began to cry, and I did not know what to do. At last I decided to tell her and I answered in this way: "The blasphemies of your nephew are the cause of it." "What!" my aunt said. "The blasphemies cause this blood to flow?" "Yes," I answered. "When I hear blasphemies I see Jesus suffering and I suffer with Him, and I suffer in my heart and the blood comes." That appeared to calm her a little, and she said: "Is it only when your brother blasphemes that you suffer and not when others do so ?" "I suffer always when I hear blasphemies, but there is a difference. His blasphemies make me suffer much more." And in saying this I cried bitterly."
Yes, again and again this innocent victim sweated blood, and even wept tears of blood when she heard her Jesus blasphemed. It can be easily understood that Gemma had much to endure in her own home. However, being so meek and resigned, she was not the one to lessen the weight of the burden of crosses and humiliations that were placed upon her shoulders. She remembered what Jesus had said about not allowing His divine favors to be known, and fearing therefore that He would be offended she asked her confessor to arrange for her to enter a convent. But her confessor was at a loss what to do. Knowing that she was visiting the Giannini’s, he used his influence with Cecilia Giannini and asked her to keep Gemma with her as long as possible. This is known on the authority of Euphemia Giannini who, afterwards as a Passionist nun, bore the name of Mother Gemma of Jesus. 'My family,' she said, 'was fortunate in having Monsignor Volpi as a friend. He used to visit us, and my aunt sometimes went to confession to him. Knowing the situation in which Gemma was placed at that time in her own home…’he desired my aunt to keep her at our home as long as possible.'
So to the exhortations of the Passionists who had been the first to speak of Gemma, as the Processes attest, and in particular, of Father Gaetano who, according to Annetta Giannini's deposition, ' desired that the Giannini’s should see her and afterwards receive her into their home as a member of the family because they would be blessed through her " there was now added the authoritative and welcome advice of the Auxiliary Bishop, Monsignor Volpi, who strengthened Cecilia Giannini in the resolve she had not only made but had already put into practice. God, therefore, Who had formerly come to the help of His servant when she was tormented with interior anxieties, by making the Passionists known to her, continued to show His care of her, and fulfilled the promise made to her when He cured her of the sickness that would otherwise have proved fatal: 'And if it should happen that you cannot become a nun, or that the nuns should send you away, I will find persons who will take care of you, and who will give you all that will be necessary.'
Cecilia Giannini therefore took every opportunity of having Gemma near her. On her side, Gemma was eager to take advantage of the invitation and her aunts' permission to remain all night occasionally at the home of her benefactor, especially on Thursday and Friday, in order to hide as far as possible what happened to her on those days.
In the beginning, however, Cecilia Giannini was somewhat perplexed about these extraordinary manifestations. But being an intelligent and prudent woman, she concealed her perplexity, and watched Gemma continually. When she saw what did happen to the holy girl, she was not upset, and it was not long before. she was convinced that Gemma was a privileged creature, and she thanked God from her heart that she had an Angel such as Gemma for a companion.
MORE THAN A MERE GUEST, A MEMBER OF THE FAMILY
But the family after spending the summer months at Viareggio, S. Casciano di Controne and other places, now returned to Lucca, and Cecilia Giannini was wondering what she ought to do. Was she to be deprived of the companion from whom she had received such spiritual good? Must she send Gemma back to suffer in her home? She took courage and said to her brother: 'God has placed this angel in my care. Could she not remain with us ? We have eleven children in the house; one more will not matter.'
This last remark was not really made in order to introduce a total stranger into the family permanently. They also knew that Gemma's mother had died of consumption. Was it prudent to bring her into contact with healthy children? But no one . knows what hearts filled with the charity of Christ may venture. God willed it so, anyway, and no one can go against the will of God. Matthew Giannini was most agreeable, and so was his wife and all the children, and the priest named Laurence Agrimonti who, holding a benefice at the Cathedral, lived with the family. Even the domestic staff was pleased, a thing rare enough, and all the more remarkable in this case because Gemma was coming not as a servant but as a member of the family.
Aunt Cecilia, having been so readily granted what she desired, went at once to Gemma's home. Her aunts, who in spite of what had occurred really loved Gemma, hesitated a little before giving their consent. Their realization of the poverty of the family, and the fact that such unusual things were happening to Gemma, things they could not understand, caused them to yield at least in part. They consented to allow Gemma to spend half her time at the Gianninis' and declared that she had to spend the other half at home. Finally in September, 1900, they gave their full consent, and Gemma then took up her residence permanently with the Gianninis, and never left them, except for a few days before her death, and then on the doctor's advice. Gemma's brother deposed in the Processes that she never visited her home again except on a few occasions to visit her Aunt Elisa. But the latter came to see Gemma more frequently at the Giannini home.
WITH THE 'MANTELLATES'
The first months Gemma passed outside her own home were spent between Aunt Cecilia and the , Mantellate ' .nuns who are known in Lucca as 'Suorine.' A deposition of one of these nuns, Sister M. Julia of St. Joseph, declares that Gemma was with them from August, 1899, to March or April, 1900. This is what she says:
'I know that Monsignor Volpi, through Signora Cecilia Giannini, was looking for some means of getting Gemma away from her home, in order that when in ecstasy she might not be observed by strangers. I know for a fact that Gemma was once found rapt out of her senses and that she had to be carried to her room. . . . Signora Cecilia Giannini would have liked to have taken her immediately to her own home, but decided against it because there were so many little children in the family, and she therefore asked us to keep her in the Convent, on the understanding that she would afterwards repay us for what we spent on her. We readily consented. And Gemma then began to frequent our parlours, the little church and the rooms next the sacristy. Gemma came to us in the month of August, 1899, it seems, and remained until March or April, 1900.'
The words ' it seems ' are italicized because there is a doubt whether these dates are correct. Here is the deposition on the same subject made by the Superior at that time, Sister M. Agnes Galli:
'I believe Gemma began to frequent our Convent here when she had been miraculously cured. As I have said, she came here every day, presented and recommended to us by Signora Cecilia Giannini. The reason why Gemma was sent here by Signora Giannini was this : to be able to be alone with Jesus and to pray at her ease and as long as she liked. We welcomed her because we knew from Signora Giannini that she was good-a holy soul she called her. She came here after she had finished at home, or in the church, at about half-past eight. We gave her coffee with milk and a little bread because she said she did not want much, and she took the coffee in the parlor near the front door. Afterwards she went through the sacristy to the priest's room. For the midday meal she took very little, some soup, a piece of something else, and on a rare occasion a little wine, which she never asked for, but took only when I pressed her to do so. She passed the whole time between breakfast and dinner in our little church, except for a short time spent in holy conversation . . . or in knitting stockings for Signora Cecilia Giannini. After dinner she returned to the church and remained there until Signora Giannini or her aunts came to bring her home. I think that Gemma was living in the Via Biscione at that time.'
These depositions are quoted at length, especially the last one, in order to prove that when Gemma frequented the Convent of the ' Mantellate ' nuns, she was already in contact with the Giannini family, and that the nuns came to know her through Signora Cecilia, who was a fervent tertiary of the Servants of Mary, and that if, as is true, Gemma sometimes spent the night at the Convent, it was not because she had been abandoned by her relatives.' [L'Osservatore Romano, January 25 and 26, 1932]
Gemma stayed with the ' Mantellate' nuns for a few days on another occasion. Her first visit was accompanied by many extraordinary facts which will be mentioned later on in this book. We shall also have to relate the steps she took in an endeavor to become a religious in this same Convent.
CHAPTER XIII - HER NEW FAMILY -THE GIANNINIS
In order to give the reader an account of Gemma's new family there is set down here in its entirety the description given of it by the Carmelite nun Sister Gesualda:
'The Giannini family was really and profoundly Christian and reminded one of the ancient patriarchal families. At its head was Matthew Giannini, tall, dignified, with a long white beard-a fine type of man from whose countenance goodness and kindness beamed. His was a sincere, upright, pious soul. His wife, a diligent and intelligent mother, was not less pious. At that time her eleven children formed a stairway, from the eldest, who was at the University and about to take his degree, to the youngest who was not yet out of long clothes. . . . An aunt completed this family-Aunt Cecilia, whose watchful care made her loved by all. Because Signora Justina was often sick, it fell to Aunt Cecilia's lot to look after the affairs of the household, and it was a task that was not always easy. Nevertheless she was able to find time for works of charity and zeal. To understand how she was able to get through so much work, it was enough to see her. Slim, energetic, good, there was a resoluteness and masculine intelligence in her look. Her piety was not merely emotional, but enlightened, genuine, deep. Her sincerity-a marked characteristic of hers-could be read in her counte-nance. . . . Christ was King of this household, and the Gianninis made no mystery about it. The family drew its income, a large part of which was given to the poor and religious orders, from a pharmacy, a chandler's shop and several properties in the country. A certain part of the house was set aside for the use of the Passionist Fathers, who when they came to Lucca ... knew that they had at their disposal at the Gianninis' , special rooms, a little chapel, and a refectory with a crucifix looking down upon the table as in their own monastery.” [Un flore di Passione nella citta del Volto Santo, PP. 104-105]
The Giannini family, therefore, must always be associated with the name of Blessed Gemma Galgani, and be blessed and venerated by all who love and honor her. This family is a shining example of how pleasing and acceptable to God is charity, and of how He rewards it even in this life. The name of this family will be remembered through the centuries, and their house will be regarded as a holy sanctuary where a saint has left the perfume of every virtue.
HER EDIFYING CONDUCT
Before proceeding with the story of Gemma's, life it is thought well to mention here some of these virtues, gleaned from the evidence of witnesses. It is to be regretted that the most authoritative witness of all in the Giannini household did not live long enough to take part in the ceremonies of the Beatification. Aunt Cecilia died at eighty-four years of age, on December 24, 1931, less than a month after the Sovereign Pontiff had declared that Gemma had practiced virtue in an heroic degree, and had bestowed upon her the title of Venerable.
Upon entering her new home Gemma had but one thought, to love as ardently as possible that God who had come to her rescue in her spiritual and temporal necessities, and also to show her gratitude to the hospitable and good family by edifying and assisting them as far as she could. Matthew Giannini thus spoke of Gemma's conduct in his home:
'When she was with my sister Cecilia, especially on Sundays when we went out for a walk, I believe she occupied her time either in reading or in conversation. In the evening they went to Benediction. As far as I know Gemma never went out alone, for she went to the church both morning and evening with my sister, and we never sent her on errands or anything of that sort. We treated her as one of the family. Even when she visited her family or the Zitine Sisters she was with my sister, or another member of the family went with her. She was a source of edification to my sons and daughters, who held her in great esteem, as did also my wife and even the servants. People thought it extraordinary that we should keep her in our home. They called her stupid because she never spoke to them. She dressed in a humble fashion, kept her eyes lowered and was always recollected, and never took part in the children's games. She used to go with my sister to the Rosa church and also to that of S. Martino, which was nearer. She often went to Santa Maria Bianca, which was our parish church, and to a few other churches on special feast days. They went out early, in winter from half-past six to seven o'clock, and in summer from six o'clock to half-past six. I have said they heard two Masses, that is, when there were two. Otherwise they spent that time in private prayers ; Gemma was never idle. We had a piano and the children played and sang, but not Gemma. Towards the end of her life I learned with surprise that she understood music and could sing, and embroider. I do not know exactly whether she could play the piano.'
Aunt Cecilia confirms and completes this deposition of her brother:
‘Before Gemma came to reside permanently at our. house, for some months I used to call for her at her home, and frequently I found that she had gone to church, for she assisted at Mass and went to Holy Communion daily, then and afterwards, except on one or two mornings when through indisposition she could not go .... At first she used to work at crocheting, but she preferred knitting or mending stockings, because, I believe, it enabled her to keep more recollected. And she worked constantly, for she looked after the stockings of the entire household. She did whatever there was to do. H the need arose she put the rooms in order or helped the children with their lessons. Although she could not cook, she sometimes lit the kitchen fire. She was always humble, obedient, calm and silent ... .'
The eldest boy of the family, Joseph, who became a lawyer, deposed that although no particular work was assigned to her in the house, she helped everyone gracefully and without ostentation. 'She taught the little children,' he continued, ' without, however, undertaking the more delicate tasks reserved to others. Her demeanor was always such that she was an edification to us all.'
It is not to be wondered at, therefore, that Gemma should have won the love and esteem not only of the family, but also of strangers who visited the house. In regard to this matter Signora Justina deposed:
'As regards the esteem in which she was held in the house I can say that I never saw her commit the slightest fault. All the others in the house had the same opinion of her. For instance, when I told my eldest boy that I was afraid that I had cancer in the stomach, he said to me: "Did not Gemma tell you that you hadn't, and why don't you believe her? " Even visitors came to hold her in high regard.'
The evidence of many witnesses is summed up in the words of Brother Famiano of the Heart of Jesus, a Passionist whose work often brought him to the house: 'She was like an angel, she spoke only when she was addressed. When she had finished eating she retired immediately from the table. The whole household regarded her as a soul that belonged entirely to Jesus.'
The one who, above all others, rejoiced in having Gemma in the house, was, it is needless to say, Cecilia Giannini, who at a certain time every day used to retire, saying: 'Now let me enjoy my Gemma.' And then she and Gemma would go into the courtyard at the back of the house or into a little room where they would work and talk about Jesus. These were precious hours in which Cecilia Giannini endeavored by innocent artifice to make Gemma reveal her intimate secrets-secrets that otherwise would have remained hidden. 'With Gemma,' said Cecilia, ' I was at rest. Merely to see her near me made me feel more recollected, more patient, more able to bear the weight of fatigue, and the bitterness of my troubles. What an account I should have had to render to God if I had not appreciated the gift He had bestowed in giving me this angelic creature, and if I had not reaped some profit for my soul through it! '
In spite, however, of the esteem in which Gemma was held and the confidence reposed in her, she never forgot that she did not belong to the family, and regulated her conduct with admirable delicacy and prudence. Never by any word or act did she cause the least disturbance in the family. She never meddled in affairs that did not concern her, or discussed the domestic arrangements. When visitors came to the house she slipped away unobtrusively, and it was this reserve and silence which made them think she was stupid. Canon Andreuccetti, seeing her on one occasion retire on his arrival, asked the reason why, and was told that it was her usual practice on such occasions. She acted in the same way even with Doctor Tommasi, whom she knew well.
The hearts of Saints are extremely delicate, and Gemma felt deeply the duty of gratitude she owed to her adopted family. She prayed constantly for them all. 'Mom,' she was once heard to say in an ecstasy as she was addressing the Blessed Virgin, 'my confessor has obliged me to do something. He has asked me to pray for this family. I have done so already. Will you do what I cannot do ! Obtain for them great graces, an infinite number of graces. Mom, you understand, an infinite number. If at times Jesus desires to send them trials, tell Jesus to show His mercy towards them .... ' And on another occasion she prayed: 'Mother mine, I recommend this house and this family to you. Tell Jesus to help them in the hour of tribulation, but if He should be about to lay His hand, heavily upon them, I am here, and let Him lay it on me instead. I recommend this matter to you very fervently. Tell Jesus that it is very important."
Gemma realized how great was the care that was bestowed upon her, and she wished to make some return, but not being able to do so, she showed her gratitude in a thousand ways. 'I shall pray to Jesus for you,' she often said to anyone who helped her in any way. But she did not want to be treated well. t I don't want them to do anything for me,' she wrote to her director. 'If you could only see what they do! How they put a foot-warmer in my bed at night, and all this for one who deserves to be treated like the fowls. Is this right? I am heaped round with comforts. And in spite of all I am not able to say a word of thanks. If I could only help them with my poor prayers! [Lettere ed estasi.]
In the same way she complained to Aunt Cecilia: 'You must not bother about me at all. I am to be considered no more than the duster in the kitchen; otherwise Jesus will not be pleased. I do not desire any care and attention from you.' She knew she was poor and wanted to be treated as a poor person. ' You may think, perhaps,' she wrote to her director, ' that I regret that I have to live on the charity of others. No, No! I do not regret that, for is it not that which makes me like to Jesus? '
It was this understanding of her actual position economically which urged her no doubt to treat the domestic staff with such consideration, even though she received in return from some of the servants only rebuffs and criticism. Knowing that this was done because they were jealous of the care Aunt Cecilia bestowed on her, Gemma used to say on these occasions: 'Have patience, the Lord will repay you for what you do for me. What I want you to do is to act as if I was not in the house.' On her side Gemma tried to be very attentive to them in order to take away any cause for jealousy, so that one of them was heard to say: 'That poor girl would like to help us, only she hasn't got the strength.'
A PROOF OF HER GRATITUDE
A duty which she wished to be reserved for herself alone, was the care of the sick in the home. For this provided her with an excellent means of showing her gratitude. 'When she was with me,' attests Aunt Cecilia, 'she looked after those who were sick and showed them the greatest care and attention, being always punctual with the medicine, visiting them regularly, taking note of their temperature. We should have forgotten many things, but she was always so attentive and so exact. She had no favorites. She acted just the same whether it was my sister-in-law who was often sick, or Don Laurence, or a servant, or one of the children. She was always prepared, but spoke very little, and all this she did for the love of God.'
On one occasion Signora Justina was seriously ill with what was thought to be a cancer in the stomach. Notwithstanding all the remedies that were tried, she grew worse from day to day, and it was feared that she was dying. Gemma gave her every care. Justina herself deposed as follows in the Processes:
‘During my long sickness, Gemma of her own accord undertook to write down every day an account of the progress of the disease and filled several pages of a day-book .... I asked Doctor Nerici to read Gemma's manuscript in order that he might know the history of my sickness, and when he had done so he said: "One would think it had been written by a doctor." ‘
In order to obtain Justina's cure a friend of the family had arranged for a triduum in honor of the Sacred Heart in the Church of S. Giovanni. All the household took part in it. But Gemma . . . she whose heart was burning to be near Jesus-remained with the sick woman, and recited with her the prayers that were being said in the church. According to the testimony of Signora Justina, Gemma sometimes spent entire days in the sick-room without saying a word. And what was she meditating in that long silence? She was praying and making a heroic resolve-she was thinking of offering to Jesus her own life which seemed to her of no account, in exchange for the life of her benefactress who was also the mother of twelve 'children. She began to think it was her positive duty. She therefore approached her confessor and her director to obtain their consent. She wrote to the latter:
'Father, the mother is very seriously ill. I have been thinking this way: when I was sick she was ready to help me even more than she was able, but I have had no opportunity of showing them gratitude. Perhaps the time has come? The mother is sick and I cannot make any return for all she has done for me. Up to the present I have offered for her only a little suffering, some little mortifications .... This morning I spoke to Jesus, and afterwards I said to my confessor: "I should like to give my life for the poor mother!" He said:
"No. Absolutely no." I then said: "Two years, at least? May I not give at least that much!" Jesus was satisfied, and said: "Yes, you may. However, on condition that the Father director is also satisfied!" I want to make this promise, this vow, to-morrow morning, but I cannot unless I get the permission of the Father director. Father, you will not refuse, will you? Two for Serafina, and two for the mother, more if there is need. I am most anxious that you should reply immediately.'
Serafina was a friend of Gemma who had mentioned her to her spiritual director before. 'I have only about eight years to live,' she wrote to him. 'I should like to give three to Serafina and keep the others for myself.' After several refusals and many evasions, Gemma at length obtained the desired consent. Signora Justina was cured except for an inconvenience of another nature which Gemma herself had foretold. Gemma, however, became seriously ill with stomach trouble, and was in violent pain. To make Aunt Cecilia realize how much she was suffering, she said that the effect of swallowing a drop of water was like a burning fire in her stomach. Father Germanus attests that the two women mentioned above got better, but that Gemma died at the exact end of the period she had bargained to live.' [Lettere ed estasi, pp. 35-36]
If the laying down of one's life out of love for a person who returns it, is according to the Gospel an act of the greatest charity, what must be said of that charity by which one is impelled to offer one's life and one's services on behalf of a person by whom one is actually despised? There was a servant in the house who had a disgusting wound in the leg, which was dressed by Gemma with every care even though she received only abuse in return. Mother Gemma Giannini said that when passing the room where the servant was, she saw Gemma on her knees kiss and dress the sore.
After her death Gemma continued to prove her gratitude to her benefactors. Chevalier Matthew Giannini well recognized this and in his evidence before the ecclesiastical tribunal he said:
‘For my part I must say this, that although my five sons were all at the war, exposed to the greatest danger, they all came back safe and sound, and one who had been appointed to a very dangerous post, was not sent. All this I owe, I believe, to the intercession of Gemma, to whom we have always prayed. And I think that it is to her I also owe the success of all my sons. They are a great consolation to me, for they go to Holy Communion every day, and are much occupied in promoting Catholic Action. Of my daughters, five are nuns, one has remained at home and one is married.'
Notwithstanding all this, Gemma feared that she was a source of scandal to her benefactors. Thus she wrote to a nun: 'Say a prayer for me, Mother, that Jesus may give me the grace to set a good example to this family and not to be a scandal to it." [Lettere ed estasi, p. 141.]
HELPING THE NEEDY
The reader will remember how charitable Gemma was as a child, how she was even still more charitable when her family fell from prosperity to absolute want. In the Giannini household, the desire she had of assisting the poor, did not meet with so many obstacles, and she was able to satisfy it to her heart's content. The Gianninis, knowing her kind-heartedness, made her the channel of their charities to the poor, and Aunt Cecilia's recollections give us an insight into this aspect of Gemma's virtue. The poor have a way of finding out where they will be well treated, and there was always a goodly number who knocked at the Gianninis' door. Gemma knew their knock, being able to distinguish it from others. She went, therefore, to offer whatever Aunt Cecilia had set apart for the poor. Sometimes, however, there was a disagreement between Gemma and her adopted mother. But we had better give Aunt Cecilia's own account:
‘In order to be able to help her neighbor, Gemma was willing to go hungry. She would have liked to give away everything. On the contrary I did not approve of this and I scolded her because, I said, I did not want to encourage the poor to come to the house in a procession. Besides, in case of any trouble I should not have been able to help Gemma. At table she usually put aside something for the poor, and then when there was a knock at the door, she would ask my permission to give it away. I used to answer: " Yes, but you must not bring them into the house." She then took whatever she could and brought it to them. She used to sit with the poor person at the back of the stairs in the loggia, and it was while I watched from a window looking on to the stairs that I heard the good advice she gave her poor.'
Gemma used to give the poor short and comprehensive instructions in the Catechism, hoping thereby to raise their thoughts to Heaven and thus make the sorrows of life more tolerable.
Aunt Cecilia declared that Gemma often urged her to visit certain sick people who otherwise would never have been visited, and for this purpose put forward such arguments that she was obliged to yield, and Mother Gemma attests that it can truly be said that all her aunt's charities were inspired by Gemma.
In fact Gemma had to be closely watched, for she would have given away everything that belonged to her, although she was scrupulous in her care of the goods of the house. She had not much to give, however. Her furniture consisted of a rough chest of drawers in which she kept her linen, and a little table. Every month her aunt at Camaiore sent her five or six lire, but her various charities claimed this money immediately. When she first came to the Gianninis' she had about thirty lire which she had given to Palmira Valentini for safe keeping. A certain person in need asked for it, and Gemma would have given it away at once, only she was accustomed to ask permission in such circumstances from Aunt Cecilia. However, both Aunt Cecilia and Monsignor Volpi opposed this, and the former kept the money for the use of Gemma and her family.
But Gemma's charity was not confined to the material sphere. Matthew Giannini deposed that when she went with them to the country, 'she instructed the men and the boys, teaching them their catechism, and giving good advice to all.' And Joseph, the lawyer, adds: 'She taught the little children to have devotion to the Blessed Virgin and to their Guardian Angels.' Once when Euphemia gave way somewhat to vanity on going out for a walk with her father, Gemma met her on the stairs, and smilingly said: 'Whoever tries to please men, does not succeed in pleasing Jesus.' These words haunted the girl during the whole walk. Gemma never let slip a chance of doing good. On another occasion Euphemia asked her to give her a thought that would serve as a headline when practicing handwriting, and Gemma suggested the following words: 'If every one would endeavor to know and love God, this world would be changed into a Paradise.'
LIFE OF FAITH
Having studied Gemma's relations with her neighbor, we must now examine her relations with God. Leaving to another chapter the more particular and the extraordinary manifestations of her union with God, there will be recorded a few of the many depositions made in the Processes for the Beatification.. The following is by Aunt Cecilia:
“The Eucharist was her principal devotion. Communion meant everything to her, and she prepared for it the night before. In the church she remained beside me, with her eyes fixed upon the Tabernacle. When the moment came to receive Holy Communion I got up first and she followed me, and she always kept beside me with her hands under her mantle. Afterwards we went to some place where there were no people, because as she herself used to say, she went, as it were, out of herself. People often came to ask her prayers. She used not to answer, and therefore lest they might perceive something, I asked Monsignor Volpi what I ought to do, and he said that I should tell them that she did not speak because after Holy Communion she was making her thanksgiving and did not want to be distracted. . . . Some criticized her for this silence, although good people remarked upon her recollected and edifying demeanor. As a rule we heard two Masses, if there were two and if there was time. She continued her thanksgiving right through the morning, even after she went home and was occupied with her household duties. We used to go to several churches . . . and I did this in order that she might escape being noticed by people, although I did not tell her my reason for so doing.
‘At Benediction in the evening she was as recollected as in the morning, with her eyes fixed upon the Tabernacle. Sometimes we made the Stations of the Cross, and one evening after we had made them with greater devotion and recollection than usual, she said: "Let us always make them like that !" And I believe she said this because we had prayed a little longer, especially at the Death of Jesus. . . . We went to the church also for the Forty Hours or to hear a sermon, but we never went to the general Communions or to functions where there were great crowds, although we paid visits to churches where particular feasts were being celebrated. Sometimes she said to me: "We do not know how to behave when we are in the church. It would not be so if we could see how the Angels and the Seraphim around the Altar behave."
Her love for the Blessed Virgin was deep and full of understanding. 'I have now no earthly mother,' she used to say. "But instead I have a Heavenly Mother.' It gave her great pleasure to call the Blessed Virgin, Mom. One day when she was before the altar of Our Lady of Sorrows in the Servite Church, she said to Aunt Cecilia: 'You also call her Mom, and you will see how pleased she will be !' Aunt Cecilia well remembered that day. It was May 8, the Feast of Our Lady of Pompeii. All the days consecrated by the Church to the Blessed Virgin were indeed festival days for her, but on this day after she had returned home from Holy Communion and Aunt Cecilia had begun the day's work, she immediately went into ecstasy. She spoke of the Holy Communion she had received, of the joy she had experienced, and the joy she would experience. As they were alone in the house, Aunt Cecilia allowed her to remain quiet, and the ecstasy lasted until midday.
She had also a great devotion to the Rosary, which she frequently recited. According to Aunt Cecilia, Gemma usually carried in her pocket but two things, her Rosary and her handkerchief. It happened, however, that she seldom got beyond the first decade, . either of the ordinary Rosary, or of the Rosary of the Seven Dolours, without going out of herself, as she called it, that is, without going into ecstasy, with the beads in her hands and her flushed face and bright eyes fixed on Heaven. Mother Gemma Giannini attests that Gemma taught her and wrote out for her a beautiful prayer to the Blessed Virgin composed by St. Alphonsus. And Joseph Giannini, the Advocate, testified that it was Gemma's delight to speak of the Blessed Virgin Mary with children.
In contact thus with Heaven, Gemma lived as if she were not of this earth. We have already spoken of her perfect detachment from everything that was not Jesus. We shall complete what we have said with the following deposition of Aunt Cecilia.
‘If she had formed any friendships before she met me, I could not know of them. I believe she spoke freely with some friends, knowing them to be pious souls. After she came to me, she wanted me to accompany her everywhere, and would rather wait until I was free than go with other people. . . . Of politics or affairs like that she never spoke, and when they were spoken of she appeared not to understand or even not to hear. Gemma's world, especially during her last years with me, was very limited. Her acquaintances were restricted to the persons in the house, and to a few others whom she met only through absolute necessity and obedience. Whether they were seculars or religious, men or women, priests or nuns, she preferred not to have to meet them.'
Gemma had such a wealth of beautiful thoughts to occupy her, that she wished to avoid distraction. Seated on a stone near the kitchen door or in the courtyard of the Giannini home, calm, silent, smiling, she worked at knitting or mending stockings while her mind was far from the things of earth. Happy girl! She knew how to taste in exile the joys of the eternal Fatherland! Blessed was the family that gave shelter to such a guest!
CHAPTER XIV - HER SHARE IN THE SACRED PASSION -'I AM A FLOWER OF THY WOUNDS'
The great and overpowering desire of the Saints has always been to make themselves as like as possible to Jesus Crucified who is the sublime model for all the predestined. This resemblance is principally achieved in the soul, within, but in a few Saints it has been made manifest externally, and they have borne visibly in their bodies the marks of Christ's Passion. However; all the Saints have not participated equally in drinking the chalice of the Savior’s sufferings, but Gemma was privileged to drink so deeply of it that her Divine Spouse could say to her: 'My daughter, there are a few of your age in Heaven to whom it has been given to share so largely in My sufferings.' [Lettere ed estasi.]
One by one Gemma did indeed experience all the sorrows of the drama of the Sacred Passion, so that the prayer she had uttered was completely answered : , Jesus is the Man of Sorrows, and I desire to become the daughter of sorrow.' This was always the one desire of her heart. 'When will the time come when I can embrace the Cross, and feel the thorns, the nails, the pains . . . and be as it were immersed in the Wounds of my Saviour? . . .' She did indeed become so steeped in the Passion of Christ that she could say: 'I am fruit of Thy Passion, a flower of Thy Wounds.' [Lettere ed estasi.]
THE SUFFERINGS OF GETHSEMANI
Before the Redeemer of the world suffered the awful torture of the scourging, the crowning with thorns, and the Crucifixion, He underwent the Agony in the Garden, in which He shed His blood so copiously. As we have already seen, Gemma participated in this sorrow of the Passion by sweating blood when anyone blasphemed in her hearing.
Among the causes that contributed to the Agony of Jesus in the Garden of Gethsemani were the sins and the ingratitude of mankind. The same considerations made Gemma not only sweat blood, but even shed tears of blood, as was testified by witnesses in the Processes for her Beatification. One of these, Mother Gemma Giannini, asserted that so great was Gemma's grief over the sins of the world and for those which she thought she herself had committed, that she often sweated blood and even wept tears of blood. 'She used to sweat blood because of the sins that gave such great offence to God,' declared Aunt Cecilia, ' often saying in ecstasy: "Revenge Thyself on me, but spare all sinners!"
This mysterious phenomenon manifested itself particularly once during a whole month when she was praying very earnestly for priests. The sweat and the tears of blood took place about the same time as the Stigmata, and according to Father Germanus, from time to time on certain days.
THE THORNS
One of the most exquisite torments suffered by Jesus in His Passion was the crowning with thorns. For a long time Gemma was ambitious to wear this diadem, and her desire grew all the more ardent when Jesus Himself allowed her to see Him crowned with thorns, and asked her whether she would like to be crowned in the same way.
The first time that she mentioned this matter in her diary was on July 19, 1900. She wrote:
‘This evening at last, after six days of suffering through Jesus withdrawing Himself from me, I am somewhat recollected. I began to pray as I am accustomed to do every Thursday. I began to think of the Crucifixion of Jesus. At first I did not feel anything, but after a few moments I became a little recollected, Jesus was near. To the recollection there succeeded what usually happens. I went into ecstasy and I found myself with Jesus Who was suffering excruciating pains. What was I to do, seeing Jesus suffer without being able to help Him? I felt then a great desire to suffer and I asked Jesus to grant me this grace. He granted my wish immediately and did what He had done on other occasions.'
And here, after having described how she received the crown of thorns from Jesus, she continued: , And so I remained an hour suffering with Jesus. I should have liked to remain there the whole night.' On the following day, July 20, she wrote again: 'At three o'clock I was again in the presence of Jesus .... He took off the crown from my head, and put it on His own head again, and I ceased to suffer pain.'
But Gemma began to live these ' sorrowful, but happy moments' long before this date. Her own words imply this: 'He did what He had done on other occasions.' Perhaps the King had placed His precious diadem upon the head of His beloved Gemma before He had allowed her to bear the marks of His Wounds. If we are not to confuse it with the sweat of blood over her whole body, of which we have spoken, this phenomenon took place during her first stay with the 'Mantellate' nuns. It was deposed in the Processes that one of these religious on arranging Gemma's hair noticed to her great surprise that every hair had a drop of blood on it.
Besides, the several witnesses who spoke of the manifestations of the Stigmata also mentioned that blood flowed freely from her head. But the evidence given by the priest, Laurence Agrimonti, deserves to be quoted. In his account of the extraordinary things that happened to Gemma during the first months of her stay with the Giannini family, that is in 1899 before she came to live permanently there, he writes: 'On August 20, I, the undersigned, saw Signorina Gemma Galgani, sitting in a chair, she being as in a trance, with her face .and hands all stained with blood, and on her forehead certain marks in the form of a crown of thorns.'
Matthew Giannini deposed: 'I saw her and it seemed as if she had a drop of blood on every hair. It was her own blood. I saw the stains left on the cloths with which my sister wiped away the Mood, and these cloths were afterwards sent to the laundry. At first the blood exuded from the skin near the hair. Afterwards it came out all over her forehead, as if there was a crown of small red drops dripping down upon her face.' Similar descriptions were given by other members of the Giannini family. Joseph Giannini, the lawyer, gave the following evidence under oath:
'I saw on one occasion, I think it was on Good Friday ... something like a circle of blood on her forehead. Some drops were running down her temples, and it really seemed to me that she was exuding blood from the skin. I did not touch her, but my aunt wiped away the blood with white cloths and these showed the true red stain of blood. The blood, however, continued to come. It was certainly a sweat of blood. She was in ecstasy, and suffered much. The circle of blood reached across her forehead from the hair on one side to the hair on the other. I do not know, and I did not try to find. out, whether the circle continued its way through the hair. The width of this circle was some millimetres in the top part of the forehead, leaving unaffected a little space between the circle and the beginning of the hair, as well as the lower part of the forehead upon which the blood was dripping.'
'The wearing of the crown commenced on Thursday at the usual hour,' said Mother Gemma Giannini, 'and ceased on Friday evening.' This same religious likewise deposed that she heard certain words spoken by Gemma in an ecstasy that preceded -the manifestation of this phenomenon. From this testimony one must conclude that her Guardian Angel appeared to her, holding two crowns, one of roses and one of thorns, and invited her to choose. Gemma said: 'Better that which belongs to Jesus. As you well know, my dear Angel, I recognize that which is His. Give it to me .... ' It was observed that on Thursday she suffered more than on Friday evening, and when she was asked why this was, she explained that on Thursday the thorns were driven in, and on Friday they were taken out. Once it was noticed that there remained for a short time in the middle of her forehead near her hair a triangular wound, very distinct and visible. The pain of this coronation was intense. 'She lay stretched out on the bed with only her head to be seen,' said Mother Gemma Giannini. 'Blood was flowing in drops from her forehead, from her eyes like unto tears which afterwards coagulated, from her nose even, and was running down upon her neck like two streamlets, so that gathering under her throat it formed a small mass of blood. In the morning she got up and washed and then not a trace of the phenomena I have described remained. She went to Mass and fulfilled her usual duties.'
Aunt Cecilia speaks of a special manifestation of this phenomenon which took place on Good Friday, 1902. Gemma was occupied with the devotion of the Three Hours' Agony, when there opened on her forehead a punctured wound which later on almost disappeared, only to come again every Thursday, and this continued until the end of June of the same year.
Cecilia Giannini, who more frequently than anyone was a spectator of these phenomena, in order to give an idea of how Gemma looked when she participated in the crowning with thorns, likened her to an Ecce Homo. And what a martyrdom Gemma must have suffered at these times! Certainly it would melt a heart of stone to hear her repeat in ecstasy: ' 0 Jesus, my head! I t is too much-I cannot bear it any longer, I cannot bear it any longer! ... My Jesus, help me!' Nevertheless she wanted all this pain, as a proof that Jesus loved her, and as a demonstration of the love she bore Him in return. '0 Jesus, show me that You love me. At other times when I asked Thee, You didst allow me to feel the Wounds of Thy Passion, the thorns ... I give myself to Thee, 0 Jesus. . . . 0 God, more, more, 0 Jesus . . . still more ! Now, Jesus, I know that You love me!' [Lettere ed estasi, p. 159.] THE WOUNDS AND SCOURGING
Gemma desired a still deeper participation in the Passion. She wanted to bear the wounds, and with the wounds, the pain of the scourging. '0 my God, give me Thy wounds; they are mine and no longer Thine; give them to me. Quick, 0 Jesus; if You wait I shall die!' In her abounding love, she longed for a share, not in a few, but in every one of the torments of the Passion. '0 Jesus, let me share in all Thy sorrows; let me suffer while I love, suffer for Jesus who loves, and die suffering for Jesus ! '
God answered the prayers of Gemma, not only by satisfying these desires, but also by sharpening them still more.' This morning after Holy Communion,' she wrote, ' Jesus said to me: " If it is true that you love Me so much as you say, I want you to bear My image impressed upon you. Look at Me ! You will see Me ill-treated, despised by all, dead on a Cross. And I invite you also to die on a Cross for me.'" Then He showed her the instruments of the Passion. How such a sight made her heart beat! This is how she writes to her spiritual Father: 'It seems impossible; Jesus is so determined. He came yesterday evening before I began to suffer. He came and He had in His hands all the instruments of the Passion. I do not know what He meant. He showed them to me one by one. When He had finished I wanted to say something, but at that moment I could not say' a word, and Jesus went away and left me alone .... ' But she consoles herself with the thought that Thursday is near. 'Father, this evening is Thursday evening !' And in another letter she explains why she looks forward with such joyous expectation to the Holy Hour: 'How happy I am after I have spent an hour compassionating Jesus! When Thursday evening draws near, I feel absolutely different, so happy: For me Friday is always a festival day.' [Lettere ed estasi, p. 30.]
These divine favors added new fuel to the fire of love that burnt within her, and she cried out to Jesus: ' Love has indeed slain Thee! My Jesus, make me also die of love! Life will be a torment. There is no one in the world who can satisfy my affections, only You. The thorns, the Cross, the nails, all are the work of love.' 'Yes, I love the Cross, the Cross alone, because I see it always on Thy shoulders. I see well, my Jesus, that all my love is for Thee and Thy sufferings.' 'The Wounds of Jesus speak to me with such sweet violence that I should like . . . 0 my Jesus, I should like my heart to be possessed with but one desire, such as the saints had, that I might be able in some way to love Thee.'
The phenomena which we have described continued to be manifested in Gemma until February, 1901, when by order of her spiritual director, she prayed to Jesus to be freed from them. Her prayers were heard. But although the Stigmata disappeared, a new torture took their place-s-the scourging. The following is the account she gave of it to Father Germanus, her spiritual director:
'Something has happened which I never experienced before. . . . You know that on Thursday and Friday Jesus gives me a little present, and this week another still more dear to me was added. He allowed me to feel some of the blows of His scourging over all the body, very painful, Father, but it was nothing compared with the merciless blows which Jesus received. You remember, we prayed together that Jesus might take away every external sign, and behold Jesus has added another in its place. Viva Gesu! May He be infinitely thanked! Nevertheless He assured me that to please me He would take away the external signs . . . but He added: " Your sufferings will increase and a different life will begin for you…’
To Monsignor Volpi she afterwards wrote thus:
‘It was just at the time when I was praying Jesus to take away all external signs, but Jesus instead added another. He allowed me to feel a few blows of His scourging. To the pain in the hands, feet, head and heart, this was also added. May He be for ever thanked!
'So about five o'clock I began to feel so great a sorrow for my sins that I seemed to be beside myself through fright; but to this there succeeded almost immediately a hope in the mercy of God which calmed me. I did not feel any pain yet. After about an hour I seemed to see my Guardian Angel who was holding two crowns in his hands, one of thorns made in the form of a hat, and the other made of the whitest lilies. The sight of the Angel caused me as usual to be a little afraid, but afterwards it caused me joy. Together we adored the Majesty of God ... and then showing me the two crowns, he asked me which one I should like. I did not want to answer because the Father had forbidden me to do so, but he insisted, saying that it was he who was commanding it, he blessed me and made an offering of me to the Eternal Father, saying to me that I was to forget myself and think only of sinners that night. I was persuaded by these words, and I told the Angel that I would have chosen that of Jesus. He showed me the one of thorns. . . . I kissed it several times, and after he had placed it on my head the Angel disappeared. I began then to suffer in my hands, feet and head, and later on in all the body, and I felt heavy blows. I spent the night in that way, and in the morning I forced myself to get up, so that no one would know these things. The blows and the pain I felt until about two o'clock. At that time the Angel came back, and to tell the truth I could scarcely bear it any longer-and he made me feel well, saying that Jesus had had compassion on me because I was yet a little one, and incapable of suffering with Jesus until the hour in which He expired. . . . But I was worried about one thing, the marks had not disappeared. In the morning when I received Holy Communion I prayed very fervently to Jesus that the marks would be taken away, and He promised that on the day of His Passion He would take them away.'
From the documents quoted, it must be inferred that Gemma began to suffer the new torment of the scourging about February 7 or 8, 1901, and that the Stigmata ceased on February 12, the Feast of the Commemoration of the Passion. The phenomenon was repeated on the four Fridays of March, and on a few other occasions, as we can see from her letters, although we cannot say exactly how many times they occurred because they passed unobserved. The following is an account given by Cecilia Giannini of the phenomena that happened in March. We have compressed it somewhat:
‘Some weeks she suffered neither the Stigmata nor the crowning with thorns. I was pleased. One evening, however, I saw that she was suffering very much, and went to bed earlier than usual, and seeing this I watched her. I thought she was ill and I was not thinking of the extraordinary things, when suddenly I saw little streaks of blood on the backs of her hands. I uncovered her neck and her arms, turning the sleeves of her nightdress up a little. Gemma was in ecstasy. But I was not thinking of what it could be, and believing that it was her own blood that was trickling from her skin, I tried to wipe away the blood from the back of the hand with a cloth which became stained. It was her own blood. I could not imagine how the thing was happening, but I heard her say in the ecstasy: "Are these Thy lashes, Jesus?" And that made me think it was the scourging. This was on the first Friday of March, the manifestation having commenced on the Thursday evening before. It lasted until about four or five in the afternoon of Friday. This was repeated on the Thursday and Friday of the next three weeks of March. In these other ecstasies the scourging was more extensive. In the second I noticed that the skin opened under the streaks of blood. In the third the wounds were wider, and I counted eleven wounds of which three were near the neck, two on the knees, and the others on the calves of the legs and on the arms. I did not uncover from under the neck to the knees, but I noticed that her nightdress was all stained with blood. I did not uncover her shoulders nor her back. On the shoulder of the nightdress, on the right shoulder, I believe, there was a big blood-stain, and besides there was blood all over the bed. . . . A few days after the fourth Friday I said to her: " But tell me this. At first there were only red streaks, and now there are cuts and wounds. Why?" She answered: "At first they were whips, and now they are scourges." ‘
As happened with the other wounds of which we have spoken, all signs of this phenomenon disappeared after two or three days. On one occasion Aunt Cecilia bandaged two of these wounds on her shin, but they would not heal and even festered, whereas left unbandaged they healed of their own accord.
The wound on her shoulder mentioned by Cecilia Giannini was so big and so deep as to compel her to walk bent over towards that side. She felt the effect of it longer than the effects of the other wounds. One witness deposed that having placed a hand a few times on Gemma's shoulder, she said that she felt great pain there. These things happened until April 5 of the same year, when at the voice of obedience the phenomena disappeared.
The following extracts were taken down while she was in ecstasy contemplating the sorrowful mystery of the scourging.
‘0 Jesus to what a state You art reduced! Oh, the holy Person of Jesus has become a plaything for all! They blaspheme Thee, my Jesus, they treat Thee roughly, they curse Thee .... 0 Jesus, I am surprised that although I see Thee in the midst of these humiliations, I do not wish to hear them spoken of. Oh, if I were able, Jesus, with .my blood I should wish . . . I should wish to wash with my blood all those places where I see Thee outraged! ... No more blows on Thee, 0 Jesus. You have not deserved them; I, yes; You, no ! It is I who am the sinner, You art innocent.' , To-night, 0 Jesus, I wish to suffer all; if You also wish to suffer, let us suffer together. Let me be one victim with Thee. Art You pleased, oh Jesus? Strengthen me for this, oh Jesus; I do not ask Thee anything more. Poor Jesus! What a number of blows, poor Jesus! Those bad men are not sparing Thee, but Thy patience is not exhausted. Leave Jesus alone, beat me! Why revenge yourselves upon Jesus; revenge yourselves upon me. More still, 0 Jesus; more, oh God! . .. Still more, Jesus-and more, Jesus, more! My Jesus, help me in this hour! Oh Jesus, to whom do You wish that I go for help? '
And the blows rained down upon the sufferer, so that the spectators of this scene sometimes thought she would die of pain.
ADDED SUFFERINGS
Although the exterior manifestations ceased God allowed her to suffer just as much as before in those places. She did not shed blood, but that very fact made her pain all the greater, for the flowing of the blood had given her some alleviation.
God, however, did grant her relief in the mouthfuls of blood which came from her heart. This is how she writes to her spiritual director: 'My Father, my heart being small needs to be enlarged, but there is no room. . . . It desires to expand, but I am so small; Jesus is infinite . . .' And on another occasion: 'Live, Jesus! Towards half past one my little heart could not contain itself and I began to spit up blood in great quantities.' And again: 'I have disobeyed Monsignor. In forbidding me all those things on Friday, he has forbidden me also to spit blood. Until now I have obeyed, but this morning-it was the Feast of St. Paul of the Cross, who himself had suffered so much from the same most desirable infirmity-about an hour after Communion, in a violent movement of my heart, a little of it came away.'
Gemma's heart, all on fire as it was with love, could not but be affected by such ardent desires, and indeed it was so affected that three of her ribs were displaced on that side. 'Imagine,' she wrote, , Jesus told me some time back that they (the feelings of oppression in her heart) would every day grow more painful so that I should become unconscious, that in one of these, I do not know how to explain it, I should die. Live, Jesus !' But of these phenomena which have been verified we shall speak later on.
To make the image of Jesus Crucified in Gemma more complete something was yet wanting. Jesus had been despised, humiliated, mocked, spat upon in His Passion, and so was Gemma. Let us take a few facts from the Processes. 'Imagine anyone paying attention to an hysterical girl like that!' This was what she sometimes overheard. And often when she went to the church for confession, she was made to wait a long time because no one would tell the priest she was there, or she was found fault with because she went to confession so frequently. At times they were slow in calling the priest to give her Holy Communion, and often her requests received this answer: 'Go and see whether you can succeed in bothering another priest.' Gemma, however, was always calm and patient, and excused them, saying: 'They would come if they were able.'
According to Thecla Natali, Gemma was frequently worried by the street urchins because of the Crucifix she wore, and because of the way she dressed, but she never lost her patience with them. On one occasion in the Via Zecca when she was on her way from the convent she was seriously molested by some boys. She was rescued by some people, who then accompanied her home. Although the boys had gone so far as to spit in her face, she remained calm throughout. These humiliations, far from upsetting her, united her all the more to Jesus. , One evening,' deposed Annetta Giannini, 'when Aunt Cecilia, Gemma and I were entering the Church, some boys began to annoy Gemma, but she was not in the least angry and said: "By being despised by the world I am hoping to become a saint." ‘
The outrageously scornful words which were cast at her in the Giannini home by a religious from whom she least expected them, resulted in her love for humiliations being more clearly manifested. , You worthless consumptive and tiresome nuisance, when will you die and cease to soil this house with your presence?' Gemma, far from being upset, answered calmly: 'You are right; what you say is true.'
Gemma was to know the pain even of the Crucifixion, including the contraction of the limbs, the displacement of the bones, the terrible hours of agony, and a desolate death while abandoned by ~ Heaven and earth. All this we shall see in its place. She had to experience in life the atrocious torment of thirst which Jesus felt when dying. This is what she wrote to her spiritual director about this thirst :
‘Yesterday was Friday and I felt ill. All my nerves were racked, and this caused a tremendous thirst….I have had this thirst before but never so great as this time. And then I noticed this curious thing. Water, or anything one drinks, ought to quench my thirst, but instead it only increased my thirst and tormented me more.'
Of a final trait of resemblance between Jesus and Gemma we shall have to speak later on. Here we shall only mention it. The Gospel relates of Jesus that after His death His side was pierced by the lance of a soldier, and that from the wound blood and water came forth. Gemma was also wounded in the side after death and from that wound blood came forth. Truly a creature that thus bore in her soul and body the lineaments of Jesus Crucified must be considered predestined.
SUPERNATURAL INSTRUCTION
Participating thus abundantly in the sufferings of her Divine Redeemer, it is not to be wondered at that Gemma was ever increasing in her love for Him and ever more eager to suffer. These were the lessons that she learned daily at that school. 'Jesus has always two flames in His hand,' she wrote, ‘and He explained to me that one is the flame of love and the other the flame of sorrow.' And these flames did indeed penetrate into the happy soul of the Servant of God, and ended by setting it on fire. Here are some of the heavenly teachings which Gemma received on this subject from her Angel or directly from Jesus:
‘The Angel says to me that by means of suffering I can become like to Jesus, and show Him my love and be assured of that of Jesus.'
“Sometimes Jesus says to me: "See, My daughter, the greatest gift that I can make to a soul that is dear to Me, is the gift of suffering." And then I cannot resist throwing myself at the feet of Jesus and thanking Him so much, because it seems to me that He may give even to me some little thing to suffer for His sake.'
The Angel added: "Look at this Cross! It is the Cross that your Father presents to you. It is a book which you must read every day. Promise me, my child, promise me, that you will carry this Cross with love, and that you will esteem it better than all the joys of the world." ‘I promised him all he asked and with trembling hands I embraced the Cross.'
'After an hour of suffering the Angel came. I did not receive him at all well; I asked him to go away. As always, these visions at first afflict me a little, but afterwards my heart becomes filled with happiness. "What is it that pleases Jesus most? " he asked me. "Suffering," I answered. "And do you wish to please Him-to suffer-and how much?" "Very much," I replied in my mind. He said to me that my desire that Jesus remain in my heart should be satisfied, and that I should have to suffer very much. The Angel then blessed me and went away, crying out: "Live, Jesus, live, the Cross of Jesus! "’
‘The Angel said: "The measure of suffering is according to the weight that the hand of Jesus gives to it, that is, according to the amount He desires to be felt."’
‘And Jesus: "Embrace the Cross, My daughter, and be certain that whilst you are satisfying your desire of suffering you are satisfying My heart; and remember, the more bitter the Cross seems to your heart, the more agreeable it is to Mine."
‘Jesus has said to me: "Do you know why I desire to send crosses to the souls that are dear to Me? I desire to possess them entirely, and for that reason I surround them with crosses, and I shut them in with tribulations so that they may not escape out of My hands; for that reason I spread thorns everywhere so that giving their affections to no one they may seek all their pleasure in Me alone. My daughter, if the Cross was not felt, it could not be called a Cross. Be certain that if you stand beneath the Cross you will never be lost. The Devil has no power over those souls who weep near the Cross. My daughter, how many would have abandoned Me, if I had not crucified them. The Cross is a very precious gift, and many virtues can be learned through it." ‘
"When I shall be a spouse of blood to you "said Jesus-" I will love you, but you must be as one crucified. Prove your love for Me as I have proved My love for you; and you know how-by suffering pains and crosses without number. You must consider yourself honored when I treat you thus, and when I lead you through thorny and sorrowful paths. It is with My permission that the Devil torments you, that the world fills you with disgust, that the persons dearest to you cause you affliction. . . . And you, My daughter, must think of only one thing during this time, that is, of exercising great virtues. Keep on the path of the Divine will, and humble yourself, and be convinced that if I nail you to the Cross, I love you." ‘
"My daughter "-Jesus said to me- "if you truly love Me, you will love Me even in darkness." The Lord delights in playing with souls that are very dear to Him, but He plays with them because He loves them. Now He consoles them, now He allows them to become well esteemed by mankind, and afterwards He allows them to become a laughingstock to the world. At one time He makes them so courageous that Hell has no terrors for them, and at another time, He allows them to be frightened at the least thing. Whoever thinks that he is suffering, knows little; but whoever suffers and yet thinks that he suffers little or naught, is enlightened. Whoever is humiliated on earth, is in Heaven and on the Cross; whoever has the first place on earth, has the last before God. He who knows the Cross, desires it; he who does not know it, runs away from it.'
Gemma was meditating on and even living the Passion of Jesus Christ, and from this meditation she drew all her consolation. 'To meditate on Thy Passion, 0 Jesus, has always been a great relief to holy souls.' And this is how she wrote of the fruits she gathered from this meditation. 'Every day I make a meditation, but always on the Passion. If I did not do so, it would seem to me that Jesus would reprove me thus: "See, My daughter, here I am on the Cross, through love, a victim for your many faults. Consider well My sufferings, and then deny Me, if you can, the tender compassion that I deserve."’
'When I see Jesus weep, my own heart is transfixed with sorrow; I think . . . I think how I have by my sins aggravated the oppression which Jesus suffered in the Garden. At that time Jesus saw all my sins, all my omissions, and besides, He saw the place I should have occupied in Hell, if Thy Heart, oh Jesus, had not granted me pardon.'
‘When I am looking at the Crucifix, it seems to me that Jesus turns to me with words of reproof and says: "If you allow yourself to sin you will crucify Me anew. Are not these sufferings enough?" Mio Dio! After these words could I hold out any longer? But Jesus turning to me, very pleased, added and repeated: "Love Me as much as you can, and I shall give you all that you desire. Love Me with all your heart and I shall forgive you all your sins." Oh the infinite goodness of Jesus! All He asks of me is love! '
‘Many times I have asked Jesus to teach me the true way of loving Him, and it seems to me that then Jesus allows me to see all His open Wounds, and that He says: "Look, My daughter, look how I have suffered! Do you see this Cross, these nails, these thorns? They are the works of love. Look and learn how to love." [All the above quotations in this and in the following section have been taken from the “Lettere ed estasi.”]
HEROIC RESOLUTIONS
The lessons which were taught in this school of love and suffering penetrated into the soul of the holy girl. The resolutions which she was thereby induced to make are among the most heroic that can be conceived, and the maxims she formulated almost divinely sublime.
‘I shall compensate Thee, 0 Jesus,' she exclaims, , by treating myself as Thy slave, and by putting my shoulders under Thy Cross.'
‘Suffering will raise my spirits, and far from discouraging me will give me the strength necessary to correspond with Thy grace.'
‘Oh, how much I realize that by doing what the goodness of Jesus wills, every cross is changed into joy, suffering even becomes too pleasant! He has neither cross nor fear who is closely united with Jesus.'
‘My heart possesses Jesus and possessing Jesus I feel that I can smile even in the midst of so many tears. I feel, yes, I feel happy even in great suffering.'
‘0 Jesus, whether You caress me or strike me, it is the same to me. Yea, when You do strike me, I am all the more pleased, because it is really what I deserve.'
‘It ought not be that suffering should adapt itself to us, but we ought to adapt ourselves to suffering. '
'Whoever loves Jesus has sufficient strength to suffer any cross whatsoever.'
‘Whoever truly loves, suffers gladly.'
‘The more a cross is contrary to my desires, the more it is like to Thine, 0 Jesus.'
‘The masters of this world teach always with the voice, but You with suffering.'
‘Who knows how many would have abandoned Thee, if You had not held them to the Cross.'
‘In loving it is You who delight my soul, and in suffering it is I who delight Thy Soul.'
'Why are you so. afflicted, 0 my soul? You offend your Beloved if you do not embrace the Cross with gladness. If you do not send your thoughts to Calvary, you are not concerned about Paradise.'
‘0 Jesus, You give crosses to them who love Thee! '
‘0 Cross, when I am near thee I feel strong! '
'All my days are sown with crosses. 0 holy Cross, I have embraced thee!'
‘May my life be a continual sacrifice! May You increase my sufferings, my humiliations! '
‘If I had to live in the world without suffering I should say to Thee: "Let me rather die now…Either crucify my soul or make me die!'
Upon hearing a cry like this-a cry that only the love of the Crucified could inspire, there remains only one thing for us to do, that is, to throw ourselves on our knees and exclaim with Blessed Gemma herself: 'Oh Passion of Christ! Ye Angels of Heaven, bow down with me in honor of the Passion of Jesus; together let us catch the Blood of Jesus! 'Passion of Jesus, I love Thee! Angels of Heaven, come, let us all adore the Passion of Jesus.
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Covid War Games? |
Posted by: Marcel - 04-12-2021, 10:17 AM - Forum: Pandemic 2020 [Secular]
- Replies (2)
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2017 Johns Hopkins Document Called “SPARS 2025-2028” Mirrors Today’s COVID Crisis
April 5, 2021
SPARS 2025-2028 Mirrors COVID-19 Global Response
NOTE: Facebook has banned all CentipedeNation.com links from the platform. It is an honor, but it’s also a nuisance for others that want to spread the word. If you want to share this link, it’s best to not include “https://” in front of the url. Instead, copy & paste this: centipedenation.com/transmissions/2017-johns-hopkins-document-called-spars-2025-2028-mirrors-todays-covid-crisis.
A 2017 document by Johns Hopkins is currently going viral which details plans for a global medical response under a hypothetical ‘exercise’ pandemic named “SPARS 2025-2028”, mirroring today’s world scenarios under COVID-19.
From John Hopkins’ centerforhealthsecurity.org:
The Center’s SPARS Pandemic exercise narrative comprises a futuristic scenario that illustrates communication dilemmas concerning medical countermeasures (MCMs) that could plausibly emerge in the not-so-distant future.
[…]
The self-guided exercise scenario for public health communicators and risk communication researchers covers a raft of themes and associated dilemmas in risk communications, rumor control, interagency message coordination and consistency, issue management, proactive and reactive media relations, cultural competency, and ethical concerns.
The most interesting thing about this document is how it mirrors and outlines the entirety of the current Plandemic. The similarities are uncanny, including strategies for the MSM, presidents and celebrities being used to sell the vaccines – to the actual fatality rates being ‘predicted’ along with the numbers, to tweets and marketing campaigns, to “isolation procedures”. They even planned in advance how to counter people’s arguments on social media that question the side effects of the experimental vaccines, including calling everyone questioning the main narrative a conspiracy theorist.
Some people on social media have commented that the paper was basically a retrospective on the past year, and asked the questions about where the breakdowns in communication were. The interesting part is that while it reads like a retrospective of the past year, the John Hopkins website says that it was completed in October 2017.
Highlights
- “After showing no adverse side effects for nearly a year, vaccine recipients slowly began to experience symptoms.”
- “As time passed and more people across the United States were vaccinated, claims of adverse side effects began to emerge.”
- “As the investigations grew in intensity, several high-ranking officials at the CDC and FDA were forced to step down and withdraw from government.”
- “Nearing the end of 2027, reports of new neurological symptoms began to emerge.”
- “Several parents claimed that their children were experiencing neurological symptoms.”
- “Small groups of individuals spread throughout the country, for example, who felt that natural cures such as garlic and vitamins would be more effective at treating SPARS than an “untested” drug, were much less likely to accept Kalocivir as a treatment option or even seek medical attention for SPARS-like symptoms. Similarly, some ethnic minorities, and particularly ethnic groups who lived close together in large, tight-knit communities, also rejected Kalocivir.”
- “As the pandemic tapered off, several influential politicians and agency representatives came under fire for sensationalizing the severity of the event for perceived political gain. As with many public health interventions, successful efforts to reduce the impact of the pandemic created the illusion that the event was not nearly as serious as experts suggested it would be. President Archer’s detractors in the Republican Party seized the opportunity to publicly disparage the President and his administration’s response to the pandemic, urging voters to elect “a strong leader with the best interests of the American people at heart.” “
- “In an effort to further reach certain population subgroups, agency officials enlisted the help of well-known scientists, celebrities, and government officials to make short videos and Zap clips and, in a few cases, give interviews to major media outlets. Among those chosen were former President Jaclyn Bennett; BZee, a popular hiphop star; and Paul Farmer, co-founder of Partners in Health and a renowned global health expert… While common messaging resulted in more cohesive traditional media coverage, the celebrity outreach campaign was more problematic.”
- “What are the roles of a media-literate staff and organizational capacity to communicate via both social and traditional media platforms critical to understanding and influencing public debates about an MCM like Kalocivir?”
- “What communication strategies might be effective for breaking into, and engaging with otherwise self-isolating groups who oppose a recommended MCM like Corovax and might be placing themselves and others at risk during the outbreak?”
- How might federal health authorities avoid people possibly seeing an expedited SPARS vaccine development and testing process as somehow “rushed” and inherently flawed, even though that process still meets the same safety and efficacy standards as any other vaccine?
- “That month, a group of parents whose children developed mental retardation as a result of encephalitis in the wake of Corovax vaccination sued the federal government, demanding removal of the liability shield protecting the pharmaceutical companies responsible for developing and manufacturing Corovax.”
- “Given the positive reaction to the federal government’s response and the fact that the majority of US citizens willing to be vaccinated had already been immunized, the negative publicity surrounding adverse reactions had little effect on nationwide vaccination rates.”
- “A widespread social media movement led primarily by outspoken parents of affected children, coupled with widespread distrust of “big pharma,” supported the narrative that the development of SPARS MCMs was unnecessary and driven by a few profit-seeking individuals. Conspiracy theories also proliferated across social media, suggesting that the virus had been purposely created and introduced to the population by drug companies or that it had escaped from a government lab secretly testing bioweapons.”
- “In order to prioritize distribution of limited Corovax supply, the federal government requested that states report summary information for patient electronic health records (EHRs) to estimate the number of individuals in high-risk populations. This effort was met with resistance from the public, who protested the federal government accessing their private medical information.”
- “The Corovax vaccination program met resistance from several groups: alternative medicine proponents, Muslims, African Americans, and anti-vaccination activists. Initially operating independently, these groups banded together via social media to increase their influence.”
- “Japan announced that it would not approve Corovax for use in Japan in favor of developing and producing its own vaccine.”
https://centipedenation.com/first-column...id-crisis/
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Study finds COVID variant affects vaccinated individuals more than unvaccinated |
Posted by: Stone - 04-12-2021, 09:42 AM - Forum: COVID Vaccines
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Study finds COVID variant affects vaccinated individuals more than unvaccinated
Washington Examiner | April 11, 2021
The South Africa variant of the coronavirus affects vaccinated individuals more than those who are unvaccinated, according to a new study from Tel Aviv University and Israel’s largest healthcare provider.
The study, which was published Saturday and still requires peer review, looked at 400 individuals who tested positive for the coronavirus despite receiving at least one dose of the Pfizer/BioNTech vaccine and compared the prevalence of the South African variant, B.1.351, with the same number of people who have not yet received a vaccination.
"We found a disproportionately higher rate of the South African variant among people vaccinated with a second dose, compared to the unvaccinated group," said Adi Stern of Tel Aviv University. "This means that the South African variant is able, to some extent, to break through the vaccine’s protection."
Not only could the variant “break through” protections offered by the Pfizer vaccine, but it uniquely affects those who have been vaccinated (around eight times higher) than those who have not received the vaccine — 5.4% to 0.7%.
Stern said the result came as a surprise, based on larger patterns.
“Based on patterns in the general population, we would have expected just one case of the South African variant, but we saw eight,” Stern told the Times of Israel. “Obviously, this result didn’t make me happy.”
The South Africa variant is generally rare, making up only about 1% of all coronavirus infections.
"Even if the South African variant does break through the vaccine’s protection, it has not spread widely through the population," Stern added.
The study has not yet been peer-reviewed, but Clalit Research director and professor Ran Balicer said the study is still important as it is “the first in the world to be based on real-world data.”
Tel Aviv University clarified the study focused on the Pfizer vaccine, which 53% of Israel’s 9.3 million citizens have received, and omitted the Moderna vaccine, which is only rarely used in the country. About a third of the country is under the age of 16 and is not eligible to receive any vaccine.
The study is also not intended to point to the overall effectiveness of the vaccines, as it specifically included those who tested positive for the coronavirus.
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Courrier de Rome: A Historical Analysis of the New Mass |
Posted by: Stone - 04-12-2021, 07:20 AM - Forum: Vatican II and the Fruits of Modernism
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A Historical Analysis of the New Mass
The book Il card. Ferdinando Antonelli a gli sviluppi della riforma liturgica dal 1948 al 1970 [i.e., Cardinal Ferdinando Antonelli and the Development of the Liturgical Reform from 1948 to 1970] by Nicola Giampietro, O.F.M. Cap. is a valuable contribution to the history of the "liturgical reform" of Pope Paul VI.
Fr. Antonelli, O.F.M., was Reporter General of the "Historical Section" of Rites. From 1948-60 he was a member of the Pontifical Commission for Liturgical Reform instituted by Pope Pius XII. From 1959 he was Promoter General of the Faith in the Sacred Congregation for Rites. He was an expert and Secretary of the Commission on the Sacred Liturgy at the Second Vatican Council and a member of the Consilium ad exsequendam Constitutionem de Sacra Liturgic. Fr. Antonelli is a direct witness of the shipwreck of the sound liturgical renewal begun under Pope Pius XII and which had already been envisaged by Pope St. Pius X and Pope Pius XI.
Under Pope Pius XII, Fr. Antonelli had been a cornerstone of the re-establishment of the Paschal Vigil (1951) and of the liturgical reform of Holy Week (1955). Initially he shared the illusion of those who thought that the Council would bring safely to harbor the prudent liturgical renewal which had produced its first good fruits under Pope Pius XII, a renewal which, with the Encyclical Mediator Dei, seemed to have reset the course of the "liturgical movement" by correcting its deviations and disciplining its aberrant tendencies (cf. Catholic Encyclopedia, "Mediator Dei").
When, on December 4, 1963, Pope Paul VI promulgated the conciliar Constitution on the Liturgy, Fr. Antonelli wrote in his diary, "The bones of Pope St. Pius X will be rejoicing. The Constitution on the Liturgy is nothing other than the precious fruit of a small seed originally sown by him" (op.cit. p.204).
First Doubts
However, in an address of September 8, 1964, Fr. Antonelli seems already perplexed: he wonders if the present time is propitious for realizing the liturgical reform, and says, "I do not know .... [S]ome things perhaps need more time to mature" (p.208). Meanwhile the implementation of the conciliar Constitution on the Liturgy had been entrusted to the notorious Consilium. On March 3, 1964, after an interview with Cardinal Larraona, Prefect of the Sacred Congregation [of Rites], Fr. Antonelli noted down their mutual perplexity in his diary:
The implementation of the Liturgy Constitution is handed over to the "Consilium." But unless the contrary be proved it is the Congregation [of Rites] which is the organ of government: if a different organ of government is created, confusion will ensue (p.227, note 12).
The '"Working Method" of the Consilium
After the first meeting of the Consilium, Fr. Antonelli writes: "Grand ideas, but it will not be easy to put them into practice" (p.228). He still believes that it is a question of painstaking work with a prudent respect for liturgical tradition, as it had been under Pope Pius XII, but very soon he will come to see that it is not so anymore. After the second meeting of consulters he wrote:
I am not enthusiastic about the work in hand ,...we have a collection of people who are very incompetent and, what is worse, they are "advanced" in promoting novelties. The discussions are entirely avant-garde in tendency, based on impressions and chaotic desires. What upsets me most is that the reports of the presentations and the corresponding questions are always "advanced" in approach and phrased in a biased way. Direction is weak (p.229).
This first negative impression is confirmed in the second meeting of the Consilium. Fr. Antonelli wrote,
Everything that is "advanced," is passed ...because that is Consilium's climate of thought. As a result, there is a great hurrying to get on, and people do not take time to reflect ...no sooner has the text been distributed but the examination begins, without anyone having had time to reject ,...There ought not to be such haste. But people's minds are excited and they want to press ahead (p.229).
Doubts continue to trouble Fr. Antonelli, for example, on concelebration (p.230); and, after the third meeting of Consilium, his fundamental doubt resurfaces concerning the opportuneness of liturgical reform at this particular historical moment:
I dislike the whole spirit of innovation; I dislike the tone of the discussions, which is too hasty and sometimes too excited, I dislike the way the President [Lercarol does not get the participants to speak by asking their views. After all, the issues to be decided on are important ones, and I don't know whether this is a good time (p.230).
After the fifth session, Fr. Antonelli is seriously worried by the spirit of innovation of the Consilium members:
This was a constructive session. But I am unhappy about the atmosphere. There is a spirit of criticism and intolerance towards the Holy See which cannot lead to a good conclusion. Then the whole approach to the liturgy is rationalistic; there is not concern for true piety. I am afraid that one day we shall have to say of this whole reform...: accepit liturgia recessit devotio-As the liturgy progressed devotion goes backwards (p.234).
Doctrinal Concerns
It is not, however, only a question of devotion. During the seventh session, when the Rite of Priestly Ordination is being discussed, Fr. Antonelli "notes with surprise that, in the context of the priest's functions, there is no mention of his principal work: sacrificium eucharisticum offerre" (p.236).
For the moment he is held back by an accident, due to the incompetence of the. "legal corps" and the "haste to get on." But Pope Paul VI's address of April 19, 1967 makes him think even more seriously about this Pope's responsibilities:
Paul VI said that he was saddened because some people were making capricious experiments in the Liturgy, and even more distressed by certain tendencies towards desacralizing the Liturgy. On the other hand he re-affirmed his confidence in the Consilium." And the Pope does not see that all the ills come from the way in which the "Consilium" organizes everything in this reform (p.237ff).
And all the time, as Fr. Antonelli makes it clear, "it is certain that Pope Paul VI followed the work of this `Consilium' most attentively" (p.237ff). Fr. Antonelli does not cease to be amazed at the method of working of the Consilium, or rather, the absence of any method in its working. On April 23, 1967, he notes in his diary:
The schemas multiply without arriving at a form that is really thought-out. Cardinal Lercaro is not the man to direct a discussion. Fr. Bugnini is interested only in one thing: To go ahead and get it finished. The voting system is worse. Generally votes are made by raising hands, but no one counts the number of hands raised in favor and the number against; no one says "so many in favor and so many against"-It is a real scandal. Secondly, we have never been able to find out-although the question has been asked many times-what majority is necessary: a two-thirds majority or an absolute majority ....Another grave defect is the absence of minutes of the sessions, this has never been mentioned and certainly no such minutes have ever been read.
A "Continuation of the Council," or, the Permanent Council
Finally, after three years of anarchy, or rather, of dictatorship, by Fr. Bugnini, the "Consilium" wished to have its own "statutes," and a draft was presented to Pope Paul VI who, in turn, passed it on eventually to Fr. Antonelli for his comments. Antonelli, who, in addition to being a member of the "Consilium," was also Secretary of the Congregation of Rites, submitted his "observations" to Cardinal Larraona, Prefect of this Congregation, and he returned them to Pope Paul VI. In his "general observations" Fr. Antonelli emphasizes that "there is a noticeable and widespread anxiety with regard to these continual changes in a large section of the clergy and the faithful," and that "this state of instability and uncertainty about the future is favorable to abuses, eroding more and more the holy respect for liturgical laws."
Among other things he points out the anomaly of there being "two organs of the Holy See, both concerned with liturgical life, namely, the Sacred Congregation of Rites and the `Consilium."' Then, in his "particular observations," Fr. Antonelli notes that, according to the statutes, four-fifths of the members of the "Consilium," "including the Cardinals," are to be appointed by the Presidency and only one-fifth by the Pope. This is inadmissible: "this system," writes Fr. Antonelli "is absolutely new and is nothing but a continuation of the Council-which has no precedent in history. For, even after the Councils of Trent and Vatican I, once the Council had ended the Holy See entered once more into in full autonomy."
In his observations Fr. Antonelli also asked that the system of counting votes should be clearly fixed, because, he wrote,
...[Up] to now ...if a certain number of hands went up, they would press ahead without anyone counting how many were in favor and how many were against. Then, in the discussions which followed people often appealed to the fact that the vote had been in favor, and no one could prove that it had really been in favor.
After Fr. Antonelli's observations, the question of the "statutes" got bogged down. Pope Paul VI, as we shall see, opted for a different solution that would take Fr. Antonelli away from the liturgical reform and leave Bugnini's hands free. For the present, however, Antonelli had to endure Bugnini's violent reaction-which showed that he was privy to Antonelli's consultation with Pope Paul VI, whereas the latter had told Antonelli that the matter was "strictly reserved" (p.242).
Fr. Antonelli Begins to See Clearly
We are now at the end of 1967 and Fr. Antonelli writes in his diary:
No one has any longer an awareness of the sacred and binding character of liturgical law. The work of desacralization, which is now called secularization, continues on a grand scale. It is clear from this that the liturgical question ...is part of a far bigger set of problems, which are fundamentally doctrinal, so the big crisis is the crisis of traditional doctrine and the magisterium.
The blindfold starts to fall from Fr. Antonelli's eyes. It is not only a question of incompetence, of an appalling superficiality, of working at breakneck speed; it is a much more serious phenomenon. The liturgical reform is an instrument in the hands of triumphant "innovators" (in the same way that the liturgical movement had been, in part, in the hands of "rampant Modernists").
On July 23, 1968, Fr. Antonelli tells Cardinal Benelli of his ...
...anxieties concerning the liturgical reform which is going further and further astray. I mentioned in particular:
1. Liturgical law, which was something holy until the Council, no longer exists for many of them. Each one regards himself as authorized to do what he wants...
2. The Mass, above all, is the sore point...; now they are starting to pull confession apart.
3. In the "Consilium" there are few Bishops who have had a specific liturgical training, and very few who are real theologians....And this is dangerous. In the liturgy, every word, every gesture imparts an idea which is a theological idea. Since, at present, the whole of theology is up for discussion, the theories current among the "advanced" theologians bring ruin upon the formula and the rite: the very grave result is that, while the theological discussion remains at an elevated level among men of culture, once it has descended into the formula and the rite, it begins to wreak havoc among the people (p.257ff).
The Church's "Auto-Demolition"
All this, with the connivance of Pope Paul VI, signifies the death-knell of any sound liturgical renewal. The liturgy is made the instrument of doctrinal demolition. Now Fr. Antonelli is aware of this and expresses his pain:
But what is sad ...is the very basis, a mental attitude, a pre-established position, namely, that many of those who are influential in the reform...and others, have no love, no veneration for what has been transmitted to us. Right from the start they despise everything which exists at present. This is an unjust and poisonous negative mentality. Unfortunately even Pope Paul VI has something of this attitude. They all have the best of intentions, but, given this mentality, they are bound to demolish, not to restore (p.258).
On February 10, 1969, in connection with the Rite of Baptism, Antonelli writes:
At the end of the doctrinal chapter, I ask: how is it that in this entire chapter we have been talking about Baptism for the remission of sins, but there has been no mention of original sin?
And on February 20:
This very morning I had to observe that, even where one would expect a clear reference to original sin, such as in a little catechetical homily, it seems that they avoid speaking of it. It is this debased new theological mentality which so upsets me (p.224).
Fr. Antonelli's observations are always serious and concerned. Apropos the discussion on the Praenotanda on Confirmation, he writes:
How can people be expected to give their views on these questions-some of which are very grave-when the text is changed at the last moment and presented to us while we are actually in session? This is not a serious way of working ....Personally I ask myself, what authority and what training do we have, to be discussing such complicated questions of theology? (p.246).
The Question of the "Novus Ordo"
The "question of the Ordo Missae" erupted in 1969. Fr. Antonelli speaks of it not only in his diary, but also in his personal notes on the liturgical reform. Let us see what he says. On October 31, 1969, he writes:
A few days ago Fr. Stickler, a Salesian, told me that Cardinal Ottaviani had produced a doctrinal critique of the Ordo Missae and of the Instructio annexed to it. Then the news appeared in the newspapers. Msgr. Laboa told me that the Pope had written a two-page letter to Cardinal Seper, asking him to examine the question. Alarmed, Cardinal Seper had spoken about it to Cardinal Gut, who was deeply concerned and had mentioned it to Fr. Bugnini. Yesterday morning, the latter told me that, some days ago, Cardinal Villot had written to Fr. Bugnini instructing him to refrain from all comment regarding the Ordo Missae. Mgsr. Laboa has seen this letter. Then there was the unexpected publication of the Instructio...to kill the press campaign before it got off the ground. Then, this evening, October 31, there was the communique of the CEI (Italian Episcopal Conference), saying that the Italian version would be published on November 30, and would apply throughout Italy-when the CEI had already stated that that would not be possible. We are in the realm of confusion. And it makes me so sad, because there will be dire consequences (p.259).
Fr. Antonelli himself is of the opinion that there are no "heresies," either in the Instructio or in the Ordo Missae, "even if it is undeniable that the matters dealt with in the Instructio are confused and that even the way in which they are formulated is anything but clear and limpid" (p.260). In particular, he admits, "the insistence on the idea of the meal (coena) seems to imply the downgrading of the idea of sacrifice." The idea of sacrifice is "indirect, whereas the idea of the meal recurs frequently and in a direct manner. In addition; certain omissions have done nothing to promote clarity" (p.260)-which was also the case with the "imprudent formulation of Paragraph 7" (p.261). Once again, more than anything, Fr. Antonelli is utterly amazed at the way in which the question is handled. On October 31, he writes,
I am distressed about the matter of the Ordo Missae. I do not understand why people were so upset about Cardinal Ottaviani's critique and then, when the press started to make a fuss, they reacted with the untimely publication of the Instructio...and the communication of the CEI, directing all arrangements to be in force from 30 November-although the texts don't yet exist, but are promised for November 15. How can a change of such magnitude be prepared for in 10 days? (p.259).
Thus we come to the final scene. On May 8, 1969, with the publication of the Apostolic Constitution Sacrum Rituum Congregatio, Pope Paul VI had already split the Sacred Congregation of Rites into two congregations: the Congregation for Saints and the Congregation for Divine Worship. Bugnini had been appointed Secretary of the new Congregation for Divine Worship and Antonelli was made Secretary of the Congregation for Saints (p.264). The last session of the "Consilium" (April 9, 1970) coincided with the first session of the new Congregation for Divine Worship, which, as Cardinal Gut made clear, "is a continuation of the Consilium" (p.244). So Fr. Antonelli left (or perhaps, more exactly, was excluded from) this stage of the "liturgical reform."
A Judgment We Cannot Share
The author of this book, whose intention is to vindicate the quality and work of "Antonelli the liturgist," writes:
It is a pity that Antonelli had so little a part to play in the work of the reform, particularly after his Congregation of Rites was suppressed. He remains an embittered man. Perhaps this is the destiny of all pioneers: they blaze a trail but it is left to others to forge ahead, leaving the pioneers by the wayside (p.247).
No. Fr. Antonelli is not embittered. He would have good reason to be so, but he is not. His notes never give the impression of personal resentment. For example, when Pope Paul VI excluded the Prefect of the Congregation of Rites, the "conservative" Cardinal Larraona, from the liturgical reform and entrusted the latter to the "Consilium" presided over by the "progressive" Cardinal Lercaro, flanked by Bugnini, Fr. Antonelli's sole concern-and rightly-was with the inevitable conflicts which would arise between two organisms responsible for the same matters. Similarly, when Pope Paul VI excluded him from the "liturgical reform" and preferred Bugnini, Fr. Antonelli says no more than this:
I could say a lot of things about this man. I would have to add that he has always been supported by Paul VI. If I am not mistaken, the most important thing that Fr. Bugnini lacks is theological formation and sensitivity. I have the impression that large-scale concessions have been made, especially as regards the Sacraments, to the Protestant mentality. I do not say that Fr. Bugnini himself made these concessions. Not at all: he did not make them. He used many people and-I do not know why-he brought to this "work" people who were skilful, but of a "progressive" theological hue.
Generously, Fr. Antonelli adds: "So, either he did not notice, or he didn't (or couldn't) resist certain tendencies" (p.264).
Fr. Antonelli's judgment concerning the "lack of theological formation and sensitivity" of Fr. Annibale Bugnini coincides, in substance, with the following judgment-which, while humorous, is yet far more incisive-once given by Dom Alfonso Pietro Salvini, O.S.B.:
In the bulletin of the Diocese of Pisa (no. 12, Mar. 25, 1973) I read that Bishop Bugnini...would have liked to replace the homily at Mass by dancing. The kind of savage he is would like such things-and worse (Divagazioni di una lunga vita, ed. Stella del Mare, Livorno).
As regards the incredible "method of working" of the authors of the "liturgical reform," we need only re-read Professor Romano Amerio's description of the notorious examples of decadence in the Roman Curia and its organisms (Iota Unum. A Study of Changes in the Catholic Church in the XXth Century, Sarto House 1996):
Apart from bad Latin and a lack of precision, the Curia can be criticized for the cultural inadequacy implicit in recent papal documents, which were for centuries distinguished by an irreproachable perfection (p.164).
Finally, when we come to Fr. Antonelli's puzzlement about Pope Paul VI and his responsibilities, it is sufficient to note that Fr. Antonelli even manages to find something good in the address in which Pope Paul VI tells the members of the Consilium that the liturgy "is like a vigorous tree, rooted in the earth, its trunk putting forth new branches which are covered with new foliage every year" (p.200). Fr. Antonelli stays with the "roots" which are well fixed in the soil of Tradition, and refrains from plucking the novelties from this "trunk" with its "new foliage every year." Has the like ever happened before in the 2,000-year history of the liturgy? Cardinal Ottaviani had strongly underlined this at the Council when he said:
Are we seeking to stir up wonder, or perhaps scandal, among the Christian people, by introducing changes in so venerable a rite, that has been approved for so many centuries and is now so familiar? The rite of Holy Mass should not be treated as if it were a piece of cloth to be refashioned according to the whim of each generation (R. Wiltgen, The Rhine Flows into the Tiber, 1967, Tan Books, 1985), p.28.
Under Pope Pius XII, Fr. Antonelli had been accustomed to serious and deliberate work, with respect for the liturgical tradition. Here we find him in some perplexity, reasonably enough, and then, little by little, he becomes more and more concerned about the change of course the "liturgical reform" is taking. No longer is it a case of "pioneers blazing a trail and others pushing further along it"; now what is happening is a real deviation, with the liturgy subordinated to neo-Modernism-in the guise of "new theology"-and, as Fr. Antonelli well understood, once it has begun to "bring ruin upon the formula and the rite, it begins to wreak havoc among the people" (p.257 cit.).
If any reproach could be made to Fr. Antonelli, it is that he is not "embittered." On the contrary, he found it hard to understand (and perhaps he has never fully understood) the gravity of what was happening. But it is precisely his initial optimism and his willingness to be of service to a sound liturgical renewal that make him a priceless witness against the "savage liturgical amputation which has been touted as a reform" (G. Ceronetti, La Stampa, July 18, 1990).
- Martinus
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The Recusant: Logical Fallacies of Evolutionists |
Posted by: Stone - 04-12-2021, 06:44 AM - Forum: General Commentary
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Logical Fallacies of Evolutionists
Like Mathematics, logic is a science, it is the study of correct and incorrect reasoning and as with mathematics, using logic, one can arrive at certainties which one can know to be true. A logical fallacy is not a false conclusion, it is a fault in the process of reasoning which leads to
a false conclusion.
Studying the physical sciences, it seems, it no guarantee that one has any kind of a firm grasp of logic. Here is a selection of some of the more common fallacies to be often found amongst believers in evolution.
The Fallacy of Reification. This is when one treats a thing as though it were a person. For instance: “Science says/declares/tells us…” - no, science is not a person and therefore “science” does not say anything. Scientists say things. Spot the difference: not quite the same is it? Scientists are, after all, only human like the rest of us. Likewise, the “fossil record,” carbon dating, comparative anatomy or whatever else, don’t actually tell us anything… the men who refer to those things and cite them as evidence are the ones telling us things, but those men are prone to misinterpreting the evidence, as well as being subject to the same human weaknesses (envy, pride, human respect, laziness and so forth) as the rest of us. Even the word “evidence” is used in this fallacious way. “Evidence says…” - in fact, no, the evidence does not do any talking, it does not say anything. You, the scientist, the evolutionist, the one who is interpreting the evidence, you are the one who says (whatever it is). “Creationists say this, but science says that...” - spot the difference! Why is it “science” and not “scientists”..?
The Fallacy of Equivocation. This is where the meaning of a word is shifted during the course of the argument. I gather it is also known as “bait and switch” in North American English. It is very common amongst evolutionists, some of whom don’t even seem to realise that they are committing it. The most obvious example is the very word ‘evolution’ itself. The textbook will say: “We see evolution around us all the time,” and will point to how new and different breeds of dog can be produced; or how certain animals or species can become extinct. That kind of “evolution” is what we see, yes. The first is sometimes called “micro evolution” but in reality it is just lots of variety within the gene pool; the second thing is just extinction, something which results in less variety and not more, it involves a loss and not a gain. Then there is the other sort of “evolution” - where rocks and water somehow become a “primordial soup” and organic matter appears from inorganic matter, or where amoebas turn into fish, fish into land animals, reptiles into birds and monkeys into humans. Clearly that is not the same thing at all, but it is given the same name. The first “evolution” is then used to, as it were, “prove” the second one.
Another example is the word ‘science.’ An evolutionist will say: “You believe in science, don’t you? Well evolution is science, so you should believe in evolution.” Even if we take for granted the modern habit that “science” really means the physical sciences, the “science” which we believe in means the tools God has given us to learn more about the physical attributes of His creation, the method or procedure, or what-have-you. On the other hand, evolution is only “science” in the sense that it is one particular model of origins (and not a very good one at that) - not the same thing. Add to that the fallacy of reification (see above) and you have two fallacies in one - “How can you not believe in evolution when science has declared it to be true.” It sounds and looks ridiculous in the cold light of day, and yet this kind of talk is common because, on most people, it works.
“Evolution is a theory, just like gravity is a theory, and you believe in gravity don’t you?” - gravity is a scientific theory, meaning it is supported by evidence and experiment. Evolution is only a “theory” in the commonplace meaning of the word, an idea, a supposition. The way in which textbooks talk of evolutionary change as happening through “beneficial mutations” is another example of this fallacy. “Here’s a picture of a fruit fly with curly wings, or a cow with five legs...mutations such as these are harmful, but it is the good mutations which make evolution happen.” So why don’t you present us with evidence of “good mutations”? Could it be because there aren’t any, because it doesn’t happen? All the mutations we
know about involve already existing genetic information being misplaced or scrambled (for instance, the cow’s fifth leg is still a cow leg; the fruit fly’s curly wings are still fly wings) - whereas the mythical “mutations” required by evolution, the ones which nobody has ever seen, are “mutations” involving the sudden and unaccountable appearance of new, additional genetic information which was not previously there. In effect, the “mutations” required for evolution are something quite different and therefore ought not to be given the same name, and there is no evidence that any such thing has ever taken place.
The Fallacy of Affirming the Consequent. This is when one says “If A then B ...B, therefore A.” For instance, “If it is raining, the grass will be wet. The grass is wet, therefore it must be raining.” What if somebody turned on the sprinklers, or some kids have just had a water fight, or someone was washing his car? “If evolution were true, we’d expect to see lots of fossils in layers, and similarities in the anatomy of different animals. We do see those things, therefore evolution must be true.” Hold on a moment - what about other possible explanations, such as a worldwide flood and a common designer? Incorrect theories can make correct predictions - even if the “prediction” is true (and let’s leave to one side whether it is really a prediction if you already know it!), that still does not prove that the theory is true.
The Fallacy of Denying the Antecedent. As above, only in a negative form. “If it’s raining the grass will be wet. It’s not raining, therefore the grass must not be wet.” If A is true then B is true. Very well. But if A is not true, B might still nevertheless be true, for all we know. “If
dinosaurs and humans were found in the same rock layers, it would prove that they were alive at the same time. They are not found in the same rock layers, therefore they did not live at the same time.” The first half is true, the second a fallacy. Just because you haven’t found humans and dinosaurs in the same rock layers, that doesn’t prove that they didn’t live at the same time.
The Fallacy of False Dichotomy. Sometimes known as “false dilemma” or “bifurcation,” this consists of presenting two (and only two) options or possibilities when that is not the case. “Either there are laws governing nature, or God works miracles.” Why aren’t both possible? “You believe what your Church teaches, but I follow my reason!” Actually, I believe and follow both, and arguably one cannot be being fully rational if one rejects the existence of the God who made everything. Almost without fail, the evolutionist commits this fallacy every time he talks about “science versus religion.” “Which do you believe, science or the teachings of your religion?” Both, in fact. The same is true of both the title and the concept of Fr. Paul Robinson’s book, implying that there is a tension between “science” and “religion” pulling in Logical Fallacies of Evolutionists opposite directions, which can only be avoided by steering a “realist” path between the two. If anyone is tempted to doubt that, let him carefully consider what is being implied by Fr. Robinson’s words when he says that the creationist view “makes science an enemy of reason.”
The ‘No True Scotsman’ Fallacy. This is a form of circular reasoning, whereby one makes a universal statement and then eliminates or isqualifies the evidence which disproves it. It tends to go something like this: “All serious scientists believe in evolution.” Or, “no serious scientist has a problem with…” When you point out a scientist who does not agree with evolution (or global warming, or whatever it might be…) you will be told that that scientist is not a serious scientist. Why isn’t he a “serious” scientist, you might enquire? Well, the answer would be, for one thing, he believes the earth is 6,000 years old - how can anyone take someone like that seriously! No serious science journal would accept a paper from a creationist. All the leading academics agree that... (insert contentious statement here!). It’s so obvious. And yet they do it all the time, so one can only suppose that many people are nevertheless taken in by it.
Begging the Question. This is another form of circular reasoning, where the conclusion of an argument is already embedded into one of the premises. In a fallacy of this sort, the error lies in the underlining assumption which is there from the start. “How do I know that evolution is true? Because it’s a fact!” That one is a bit obvious. Here’s another, slightly more subtle example: “Creationists are wrong because the geological column shows that the earth is billions of years old and the fossil record shows how life evolved.” The very existence of such a thing as the “geological column” outside the textbooks is one of the main things young earth creationists dispute. The same goes for the “fossil record.” Yes, there are fossils, but they don’t form a “record.” The fossils are a fact, the “record” is a matter of interpretation, nothing more. We say instead that the layers of rock and the fossils were deposited all in one go and are evidence of a worldwide flood. Saying that we are wrong about the fossil record because of the fossil record (which is in effect what almost all “billions-of-years” exponent say, Fr. Robinson included) is, when you stop to think about it, not very intelligent and not really very helpful either. Appealing to the very thing under dispute solves nothing, but is the essence of begging the question.
Fr. Paul Robinson seems to be prone to this particular fallacy. In saying that we “Biblicists” (his own made-up word) are wrong because we “make science an enemy of reason,” he assumes two things: first that evolutionary timescales are synonymous with science, and second that reason is on the side of this so-called “science” - even though this is appealing to the very thing at issue (we maintain that those ideas are irrational and don’t count as “science”!). He commits the same fallacy when he says that the Genesis account of creation can’t be taken as reliable because it would mean that God was deliberately choosing “to deceive our minds by creating a world in an instant that appears to have developed over long periods of time.” (See Recusant 46, p.45). Notice that his argument assumes that the world really does appear to have developed over long periods of time, although again, that is precisely the very thing which is disputed.
The Complex Question. The classic example is: “Are you still beating your wife?” Either yes or no might lead to a false conclusion. The reason it is called “complex” is because it is one question which really ought to be divided into two. “Did you ever beat your wife and if so, do
you still do it?” Likewise, “Why are you creationists against science?” “Which of the contradictory accounts in the Bible do you accept?” and so forth.
The “Ad Hominem” Fallacy from its name in Latin, the “argumentum ad hominem” (“an argument directed at a person,” and not at the words, ideas or reasoning which that person puts forth and represents, in other words). This is similar to the idea of shooting the messenger who brings bad news: the character of the person is attacked in order to discredit what they are saying. “I met him once, he's a really horrible person, so I wouldn’t listen to anything he says.” That may be true, he might be the most anti-social, mean spirited man ever to have lived, perhaps he has bad breath and doesn’t wash his socks, but that still doesn’t mean he hasn’t got a really good, water-tight argument in spite of his personal failings.
This fallacy is, in the experience of this writer, alarmingly common amongst Traditional Catholics. One of the signs to look out for is a failure to quote at length from the person in question and show why they are wrong by using their own words. Ask yourself: does the one doing the attacking engage with the actual argument as laid out by his opponent? Or am I being invited to focus on the imagined (or even true) faults or failings of his opponent, rather than such facts as are both undeniable and relevant, such as their words on a given subject or their actions in a given dispute?
The Fallacy of the Irrelevant Thesis. This is where the information provided is true but irrelevant. A thing can be true and yet still provide no kind of explanation. For instance, imagine telling an eager news reporter: “How come I am the only survivor of a horrific plane crash in which every single other person died? Because otherwise I wouldn’t be here to tell you all about it.” That may be true, but it is irrelevant: it doesn’t answer the original question. “Why do living creatures have complex parts which function together so perfectly? Because if they didn’t they would have died off.” That may be true - yes, they would have died off - but it still doesn’t answer the question: ‘why?’
The Appeal to Ignorance. This is when something is claimed simply on the basis that no one has proved it false. “There must be life in outer space. No one has ever proved that there isn’t.” If someone has not disproved a claim, that does not mean that the claim is true. Appeals to ignorance are reversible: one might equally say, “There is no life in outer space. No one has ever proved that there is.”
The Appeal to Authority. “Look at all these fancy scientists, Doctors, Professors, T.V. personalities, who all believe in Evolution, Big Bang and billions of years…” God is the only authority (and by extension, Sacred Scripture and His Church) to whom one can appeal without it being a fallacy. Those scientists with the fancy letters after their names and the lengthy biographies on Wikipedia don’t even claim to be infallible. They can be wrong. “Trust me, I’m a doctor!” was always a terrible argument, but it is perhaps the thing which is the most effective on the majority of people.
The Straw Man Fallacy. The one everyone always remembers: misrepresenting your opponent, refuting the things you wish he’d said but didn’t. For example, do we creationists really think and claim that God deliberately deceives everyone by creating the world with evidence of an old earth built into it because he wants us all to mistrust our reason? No..? And yet that is what Fr. Paul Robinson says of us. He also points out that that is not a Catholic attitude, to which we reply: “True, but irrelevant” (see above).
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Second Week after Easter [Monday - Saturday] |
Posted by: Stone - 04-12-2021, 06:25 AM - Forum: Easter
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Monday of the Second Week after Easter
℣. In resurrectione tua Christe, alleluia.
℣. In thy resurrection, O Christ, alleluia.
℟. Cœli et terra lætentur, alleluia.
℟. Let heaven and earth rejoice, alleluia.
The first week has been devoted to the joyous celebration of our Emmanuel’s return to us. He has been visiting us each day, in order to make us sure of his Resurrection. He has said to us: See me! Touch me! Feel! it is indeed I! But we know that his visible presence among us is not to last beyond forty days. This happy period is rapidly advancing; the time seems to go so quickly! In a few weeks, He, for whom the whole earth has been in such expectation, will have disappeared from our sight. O Expectation and Savior of Israel! why wilt thou be as a stranger in the land, and as a way-faring man turning in to lodge? Why wilt thou be as a wanderer?—So much the more precious are the hours, then! Let us keep close by his side; when we cannot hear his words, let us fix our eyes upon him; but when he does speak, let us treasure up the beautiful words, for they are as the last will of our dearest Master.
During this forty days, he is continually with his Disciples, not indeed to persuade them of his Resurrection (for of that they had no longer any doubt), but as St. Luke says, that he might speak to them of the Kingdom of God. He has redeemed man by his Blood and his victory over death; he has wrought reconciliation between heaven and earth—all that now remains to be done is the organization of the Church. The Church is the Kingdom of God; for it is in and by her that God is to reign upon the earth. The Church is the Spouse of the risen Jesus; it is he that raised her up to so exalted an honor; and now he would give her the dowry which will prepare her for that glorious day when the Holy Ghost is to descend upon her, and proclaim her to all nations as Spouse of the Incarnate Word, and Mother of the Elect.
Three things are needed by the Church in order that she may carry on her mission: a constitution framed by the very hand of the Son of God, whereby she will become a visible and permanent society; the possession of all the truths which her Divine Lord came upon this earth to reveal or confirm—and in this is included the right to teach, and teach infallibly; thirdly, the means whereby she may efficaciously apply to the Faithful the fruit of Jesus’ Sacrifice on the Cross, that is to say, the graces of salvation and sanctification. Hierarchy, Doctrine, Sacraments—these are the all-important subjects upon which our Lord instructs his Disciples during the forty days between his Resurrection and Ascension.
But before following him in his divine work of organizing the Church, let us spend the rest of this week in considering him as the Risen Jesus, dwelling among men, and winning their admiration and love. We have contemplated him in the humility of his swathing-bands and Passion; let us now exultingly feast on the sight of his glory.
He presents himself to us as the most beautiful of the sons of men. He was always so, even when he veiled the splendor of his charms under the infirmity of the mortal flesh he had assumed; but what must not his beauty be now that he has vanquished death, and permits the rays of his glory to shine forth without restraint? His age is forever fixed at that of thirty-three: it is the period of life wherein man is at the height of his strength and beauty, without a single sign of decay. It was the state in which God created Adam, whom he formed to the likeness of the Redeemer to come; it will be the state of the bodies of the just on the day of the General Resurrection—they will bear upon them the measure of the perfect age which our Lord had when he arose from his Tomb.
But it is not only by the beauty of his features that the Body of our Risen Jesus delights the eye of such as are permitted to gaze upon him: it is now endowed with the glorious qualities of which the three Apostles caught a glimpse on Mount Thabor. In the Transfiguration, however, the Humanity shone as the sun because of its union with the Person of the Word; but now, besides the Brightness due to it by the Incarnation, she glorified Body of our Redeemer has that which comes from his being Conqueror and King. His Resurrection has given him such additional resplendence, that the sun is not worthy to be compared with him; and St. John tells us that he is the Lamp that lights up the heavenly Jerusalem.
To this quality which the Apostle of the Gentiles calls Brightness, is added that of Impassibility, whereby the Body of our Risen Lord has ceased to be accessible to suffering or death, and is adorned with the immortality of life. His Body is as truly and really a Body as ever; but it is now impervious to any deterioration or weakness; its life is to bloom for all eternity. The third quality of our Redeemer’s glorified body is Agility, by which it can pass from one place to another, instantly and without effort. The Flesh has lost that weight which, in our present state, prevents the body from keeping pace with the longings of the soul. He passes from Jerusalem to Galilee in the twinkling of an eye, and the Spouse of the Canticle thus speaks of him: The voice of my Beloved! Behold he cometh leaping upon the mountains, skipping over the hills! Finally, the Body of our Emmanuel has put on the quality of Subtility (which the Apostle calls “Spirituality”), whereby it is enabled to penetrate every material obstacle more easily than a sun-beam makes its way through glass. On the morning of his Resurrection, he passed through the stone that stood against the mouth of the sepulchre; and on the same day, he entered the Cenacle, though its doors were shut, and stood before his astonished Disciples.
Such is our Savior, now that he is set free from the shackles of mortality. Well may the little flock that is favored with his visits exclaim on seeing him: How fair and comely art thou, O dearest Master!—Let us join our praises with theirs, and say: Yes, dearest Jesus, thou art beautiful above all the sons of men! A few days back, and we wept at beholding thee covered with wounds, as though thou hadst been the worst of criminals; but now, our eyes feast on the resplendent charm of thy divine beauty. Glory be to thee in thy triumph! Glory, too, be to thee, in thy generosity, which has decreed that these our bodies, after having been purified by the humiliation of the tomb, shall one day share in the prerogatives which we now admire in thee!
Let us, destined as we are to share in the glory of our Jesus, offer to him this beautiful canticle, which used to be sung in the Churches of Germany during the Middle Ages.
Sequence
Rex regum, Dei Agne,
Leo Juda magne,
Crucis virtute
Mors peccati,
Vita justitiæ.
O King of kings! Lamb of God! Strong Lion of Juda! by the power of the Cross, thou art the Death of sin, and the Life of justice.
Dans fructum jam ligni vitæ,
Pro gustu scientiæ,
Medicina gratiæ
Pro rapina gloriæ.
To repair the evil done by Adam’s eating of the Tree of Knowledge, thou now givest us the fruit of the Tree of Life: to remedy the theft committed by his ambition for glory, thou givest the medicine of grace.
Quum tuus sanguis
jus romphææ
Restrinxit flammeæ,
Paradisi pandis hortum,
Stirps obedientiæ,
Medicine gratiæ.
Thy Blood quenched the fiery sword which justly menaced us. Thou openest heaven to us, O Root of obedience! O Medicine of Grace!
Hæc dies Domini celebris;
Pax est in terris,
Fulgur inferis,
Et lux superis;
Dies duplicis baptismi,
Legis et Evangelii.
This is the great Day of the Lord, which brings peace to earth, and terror to hell, and light to heaven. It is the day of the twofold Baptism—of the Law and the Gospel.
Christus Pascha est homini:
Dum vetus transit,
Novum surgit.
Hæc dies Domini,
Gaude mens expers fermenti,
Plena panis azymi.
Christ is our Pasch: the old one passes away, and the new rises in its stead. This is the Day which the Lord hath made: let us, who have put away the old leaven and feed on the unleavened, let us rejoice!
Submersis hostibus,
Signatis postibus,
Assum Pascha
Nocte domo una,
Jam cum lactucis
Ede agrestibus.
Thine enemies, my soul, are drowned in the sea; thy threshold is signed with the Blood of the Lamb: eat the Pasch prepared by fire in the Night; eat it in the One House; yea, eat it with wild lettuce.
Accinctis renibus,
Pellitis pedibus,
Cum baculo propera,
Et caput cum intestinis
Et pedibus vora.
Gird thy reins, shoe thy feet, and, with a stave in thy hand, hasten and eat the head and entrails and feet of the Lamb.
Hac die nos lava,
Christe, mundans hyssopo,
Fac et dignos hoc mysterio;
Mare siccans, Leviathan perforans
Maxillam hamo armilla.
Cleanse us, O Jesus, this Day, with hyssop; make us worthy of the Mystery. Dry up the sea, that we may pass; and with the hook (of thy Cross) strangle the Leviathan.
Calice nos inebria,
Sopi, suscita;
De torrente bibens in via
Damna nostra;
Tu Pontifex, hostia,
Torcular calcans, tu uva.
Inebriate us, lull us to rest, inspirit us, with thy Chalice, O thou that didst drink of the torrent of our miseries on the way! O thou our High Priest, our Victim, our Wine-presser, our Vine!
O flos virgineæ virgægrans,
Plena septemplici rore,
Specie rosæ rubor,
Lilii candor,
Quo te tantæ clementiæ consilio
Microscomi inclinaveras auxilio,
Ut miseris prticeps
Redemptor esses,
Absque peccati nævo,
Gestans formulam peccati?
O fragrant Flower of the Virgin Branch! rich with the dew of the seven Gifts, ruddy as the rose, and fair as the lily!—when that merciful design of thine, that made thee stoop to aid this little world, sharing our nature that thou mightest redeem us miserable men, and taking the likeness of sin, O thou the sinless God!
O Consanguinee
Servi, Domine,
Spes anastaseos primæ,
ultimæ, per jusjurandum
Semini Abrahæ firma et nos,
Dux athanatos,
Nos tuo convivificans corpori,
Commortuos Adæ parenti veteri;
Tu membris fortioribus
Jungens infirma
Vitæ æternæ
Des pascua,
Tu Pascha. Amen.
O Sovereign Lord! thou that hast made thyself Brother of thy creature Man! O Hope of our first and eternal Resurrection! we beseech thee, by the promise made to Abraham’s seed, give us strength, O immortal King! and make us, who were sharers in our First Parent’s death, be fellow members of thy life. Unite our weakness with thy strength, and bless us, O Blessed Paschal Lamb! with the pastures of eternal life. Amen.
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First Sunday after Easter [Low, or Quasimodo, Sunday] |
Posted by: Stone - 04-11-2021, 05:12 AM - Forum: Easter
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INSTRUCTION ON THE FIRST SUNDAY AFTER EASTER, called DOMINICA IN ALBIS.
Taken 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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Why is this Sunday called Dominica in Albis or White Sunday?
BECAUSE on this day the neophytes laid aside the white dress which, as emblem of their innocence, they received on Holy Saturday, and put on their necks an Agnus Dei, made of white wax, and blessed by the pope, to remind them always of the innocence for which they were given, and of the meekness of the Lamb Jesus.
For which reason the Church sings at the lntroit: As new-born babes, alleluia: desire the rational milk without guile. Alleluia, alleluia, alleluia, (i Pet. ii. 2.) Rejoice to God our helper: sing aloud to the God of Jacob. (Ps. lxxx.) Glory, &c.
PRAYER OF THE CHURCH. Grant, we beseech Thee, Almighty God, that we, who have completed the paschal solemnities may, through Thy merciful bounty, ever retain them in our life and conversation. Through.
EPISTLE. (i John v. 4 — 10.) Dearly beloved, Whatsoever is born of God overcometh the world; and this is the victory which overcometh the world, our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is he that came by water and blood, Jesus Christ: not by water only, but by water and blood. And it is the spirit which testifieth that Christ is the truth. And there are three who give testimony in heaven: the Father, the Word, and the Holy Ghost, and these three are one. And there are three that give testimony on earth: the spirit, and the water, and the blood: and these three are one. If we receive the testimony of men, the testimony of God is greater: for this is the testimony of God, which is greater, because he hath testified of his Son. He that believeth in the Son of God, hath the testimony of God in himself.
Quote:INSTRUCTION. As in his gospel, so in his epistles, and especially in this, St. John proves the divinity of Christ which had been denied by some heretics. He says that Christ had come to purify all men from sin by water and blood, that is, by His blood shed on the cross for our reconciliation, and by the water of baptism to which He has given the power, the divine effect of His blood, and has thus proved Himself the divine Redeemer. This His divine dignity is attested by the Holy Ghost who lived in Christ and worked through Him with His fulness, and when sent by Him after our Lord's Ascension, produced most wonderful effect in the apostles and the faithful. As now on earth three, the Spirit, water, and blood, give testimony of Christ's divinity and agree in it, so also in heaven three, the Father, who calls Him His beloved Son, (Matt. iii. 17.) the Word, or the Son Himself, who wrought so many miracles, the Holy Ghost, when He descended upon Him at the baptism in the Jordan, (Luke iii. 22.) give testimony of His divinity, and these also agree with one another in their testimony. If Christ is truly God, then we must believe in Him, and this faith must be a living one, that is, it must prove fertile in good works, and this faith conquers the world by teaching us to love God above all, to despise the world with its pleasures, and to overcome it by indifference. Let us strive to have such faith, and we shall overcome all temptations and gain the eternal crown.
ASPIRATION. O Lord Jesus! strengthen me by a lively faith in Thy divinity, so that I may not succumb in the spiritual combat against the world, the flesh, and the devil, and be eternally lost.
GOSPEL. (John xx. 19 — 31.) At that time, When it was late that same day, the first of the week, and the doors were shut, where the disciples were gathered together, for fear of the Jews, Jesus came, and stood in the midst, and said to them: Peace be to you. And when he had said this, he showed them his hands and his side. The disciples therefore were glad, when they saw the Lord. He said therefore to them again: Peace be to you. As the Father hath sent me, I also send you. When he had said this, he breathed on them; and he said to them: Receive ye the Holy Ghost; whose sins you shall forgive, they are forgiven them: and whose sins you shall retain, they are retained. Now Thomas, one of the twelve, who is called Didymus, was not with them when Jesus came. The other disciples therefore said to him: We have seen the Lord. But he said to them: Except I shall see in his hands the print of the nails, and put my finger into the place of the nails, and put my hand into his side, I will not believe. And after eight days, again his disciples were within, and Thomas with them. Jesus cometh, the doors being shut, and stood in the midst, and said: Peace be to you. Then he said to Thomas: Put in thy finger hither, and see my hands, and bring hither thy hand, and put it into my side; and be not faithless, but believing. Thomas answered and said to him: My Lord and my God. Jesus saith to him: Because thou hast seen me, Thomas, thou hast believed: blessed are they that have not seen, and have believed. Many other signs also did Jesus in the sight of his disciples, which are not written in this book. But these are written, that you may believe that Jesus is the Christ, the Son of God; and that, believing, you may have life in his name.
Why does Christ so often wish peace to the apostles?
To show that He only, by His death and resurrection, has made peace between God and man, and that His fol- lowers should be known by their harmony. (Joint xiii. 35.) There is a threefold peace: peace with God, by avoiding sin; peace with ourselves, that is, a good conscience; peace with our neighbor by the exercise of charity. This threefold peace is necessary for our salvation.
Why did Jesus breathe upon the apostles when giving them the power to forgive sin?
To show that, as bodily life was once given to Adam by the breath of God, so should the spiritual life, be given henceforth by the apostles and their successors through the Holy Ghost in the Sacrament of Penance, to the children of Adam who were spiritually dead.
Why did God permit Thomas to doubt the Resurrection of Christ?
That Thomas as well as we, says St. Gregory, should be strengthened in humble belief in the Resurrection of Christ, and that all doubts should be removed.
Had Thomas true faith when with his own eyes he saw Christ?
Yes, for he saw Christ only in His humanity, and yet testified to His divinity by exclaiming: My Lord and my God!
Is it true, meritorious faith not to be ready to believe before seeing that which is to be believed?
By no means; for faith consists precisely in firmly holding as true that which is not seen. Therefore Christ calls him blessed who has not seen and yet believes.
When is faith true and meritorious?
That is true faith which firmly believes all that God has revealed, whether written or unwritten, and when one lives in accordance with that faith; for faith in Jesus simply does not save us, when that which He has commanded is not performed. (Matt. vii. 21.; James ii. 20.) That faith is meritorious which without doubting and without hesitation willingly submits the understanding to revealed truths which it cannot comprehend, and this for the love of God, who is eternal truth and cannot deceive.
Whence do we know for certain that God has revealed certain things?
From the Church of Christ which alone preserves the revealed word of God faithfully and uncorrupted, as it is contained in the Bible and in tradition ; by the Holy Ghost all truth is given to the Church, and Christ remains with her until the end of the world. (Matt, xxviii. 20.)
Has the Church of Christ any marks by which it may be known?
Christ's Church has these four marks: it is One, it is Holy, it is Catholic, and it is Apostolic.
How is the Church one?
The Church is one, because all its members agree in one faith, are all in one communion, and are all under one head. (Matt. xvi. 18.; Eph. iv. 3 — 7.)
How is the Church Holy?
The Church is Holy, in her Founder, Jesus Christ, and by teaching a holy doctrine, by inviting all to a holy life, and by the eminent holiness of so many thousands of her children.
How is the Church Catholic?
The Church is Catholic or Universal, because she subsists in all ages, teaches all nations, (Matt, xxviii. 19, 20.) and maintains all truth.
How is the Church Apostolic?
The Church is Apostolic, because she comes down by a perpetual succession from the apostles of Christ, and has her doctrine, her orders, and her mission from them.
Which is this true Church?
The Roman Catholic Church, for she alone has these marks. She is One in her head, the Pope of Rome, in her doctrine, and in her Sacraments, which is evident since she excludes all those who do not accept all her dogmas. She is Holy, for Christ her Founder is holy; and her doctrine and Sacraments lead to holiness, as shown by the multitude of her saints whose sanctity God affirms by great miracles. No sect has saints. She is Catholic or Universal, for she has been in existence always from the times of the apostles, as is clearly shown by the fact that from the times of the apostles there have always been some who separated from her and founded sects. The Catholic Church has always existed, and cannot perish or become corrupt, since Christ has promised to remain with her to the end of the world; she is also spread over the whole world, is always being announced to all nations, and is fitted for all generations and for all people. She is Apostolic, for she accepts no doctrine which does not come from the apostles, and she can prove that the ministers of the Church, the bishops, have come down in unbroken succession from the apostles.
Can those who remain outside the Catholic Church be saved?
The Council of Trent (Sess. V. in the Introduction) assigns the Catholic faith as the one without which it is impossible to please God, and the Roman Catechism teaches: (i part. art. 9.) "The Church is also called Catholic or Universal, because all who desire eternal salvation must cling to, and embrace her, like those who entered the ark, to escape perishing in the flood." According to this doctrine of the Church, which the holy Fathers affirm, only those idolaters and obstinate heretics are excluded from salvation who knowingly deny the truth, and will not enter the Church. The Catholic Church does not condemn the unbelievers, she prays for them, leaves judgment to the Lord, who alone knows the heart, and knows whether the error is culpable or not, and she calls on all her members to pray for their enlightenment.
Are we then already saved, if we belong to the true Church?
No, we must also live up to the faith which she teaches, make good use of all means of salvation, regard and honor all her regulations and commands, for otherwise the words of Christ will be verified in us: And I say to you that many shall come from the east and the west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven: but the children of the kingdom (the true Church) shall be cast out into exterior darkness. (Matt. viii. 11.)
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The Recusant: Fr Paul Robinson is still at it… |
Posted by: Stone - 04-10-2021, 09:24 AM - Forum: The New-Conciliar SSPX
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Taken from The Recusant - Issue 55 [Eastertide 2021]
Fr Paul Robinson is still at it…
Towards the end of 2020, Fr. Paul Robinson was allowed to write an article, billed as an “Op-Ed” for the website Rorate Caeli. Entitled “Science is not a Threat to Religion,” it can be found here: https://rorate-caeli.blogspot.com/2020/0...faith.html
Let us begin by pointing out that (as before) the article’s very title is a classic fallacy. Science as such is not a threat to the Faith, no, but the doctrine of evolution, which is not a part of science, most certainly is. It is a deadly enemy of the Faith and has arguably done more to undermine belief and practice amongst Catholics, to prevent conversions, to help souls on their way to hell and form the modern world into what it is today that any other idea or teaching. The same ought equally to be said about all the ancillary teachings which evolution demands, the big bang doctrine, the ridiculous billions of years for the earth to be formed, the bogus “geological column” hoax and all the rest. It is thanks to such toxic lies that we now have to live in an atmosphere permeated by:
Communism and Socialism. Recall that “Karl” Marx (real name Moses Mordecai Levi) proclaimed in his own words that: “Darwin’s work is most important and suits my purpose in that it provides a basis in natural science for the historical class struggle,” and that it “contains the basis on natural history for our view,” as well as making explicit mention of Darwin in Das Kapital, a book which he personally sent to Darwin, autographed and with a handwritten note of admiration on the title page (“To Mr. Charles Darwin, on the part of his sincere admirer, Karl Marx”). Class struggle, is after all, only the “survival of the fittest” in socio-economic terms. And, by the way, why shouldn’t everything be reduced to the purely economic, the materialistic, since after all, we are just matter which evolved farther than the other matter around us and not essentially different to any other animal, vegetable or even mineral in that regard..?
Captialism. As above, economics is just the survival of the fittest seen in terms of dollar bills. Many who believe that the economic theories of Marx were proved impractical and discredited forever by the various Communist countries of the 20th century (and countries such as Venezuela today) will nonetheless prove, without realising it themselves, that the spirit of Marxist doctrine is still alive and well in their own actions and approach to life. And here again, it is essentially evolutionary. It’s a dog eat dog world, where the only law is the survival of the fittest, except that “the fittest” means the company that can afford to undermine or swallow up it’s competitors. The result (virtual monopolies and the concentration of
power and wealth in the hands of very few) looks and feels remarkably similar to communism and no one need be bothered by anything resembling a duty towards his fellow man.
Why build your workers nice houses to live in? Why make sure they get plenty of holidays, decent health insurance and a wage well above what they require to live on? After all, if evolution is true and there is no spiritual element to man, only the material, the molecules and cells which make him up, then why shouldn’t he be treated like just another cog in the machine..? In the end, profit is what matters. Happiness has no place in the fight for evolutionary supremacy. Just ask anyone who has worked in an Amazon warehouse.
Feminism. Yes, it was Communist Russia which first had widespread abortion on demand, and promoted “free love” and “equality” together with a big drive to put women in overalls working in factories along side men. Our own countries which were shocked and horrified by such things back in the 1920s and 30s now accept and promote them wholeheartedly. But does it not make sense? If there is no Creator and if Eve were not really created from the side of Adam, why on earth should a wife obey her husband? And if there are some differences between men and women which go beyond the merely anatomical, who’s to say that those aren’t “evolutionary” and produced by generations of “sexism,” and not something innate and spiritual, a nature given to us by our Creator?
Environmentalism. If evolution is true and there is no Creator, then our environment, our planet, or however you want to put it, is the closest thing we have to a god since that is what gave rise to us and sustains us. And since human beings are essentially no different to the other animals, plants or even rocks we see around us, all being part of one big evolutionary continuum, then it becomes an imperative that we look after our planet, our environment, not merely within the bounds of common sense and common decency, but even at the expense of human life. Therefore it makes sense to reduce the population of the earth, to let mother earth flourish without all those parasitical human beings running around on top, digging their mines
and building their houses and laying their roads and railways. From this line of thinking, it is but a short step to...
Eugenics. After all, we got where we are by “the fittest” “surviving” (which means, in reality, the perishing of the weakest). Were it not for that, we would still be swinging from the trees. Does it not, therefore, make perfect sense to aid this process by helping “the fittest” to survive
and the weak to perish? A smaller master race makes better evolutionary sense than hordes of Untermensch, surely?
Abortion and Euthanasia. When a woman kills the unborn child in her womb, is that not just the strong (the “fittest”) killing the weak? Likewise, the law in England allowing a baby to be killed all the way up to full term if there is a suspected disability or even relatively minor
deformity (such as a cleft lip) - how can the strong survive unless the weak perish? The same surely goes for the elderly: useless eaters, as someone once said. Why would the strong look after the weak, why should we protect the vulnerable? After all, that’s not how we “evolved”!
Animal Rights. Veganism. Why wouldn’t animals have the same rights as human beings, after all, human beings are nothing more than glorified animals. It’s wrong to kill and eat people, isn’t it? So why wouldn’t it also be wrong to kill and eat other animals? And while we’re at it, how would you like to be held down and shaved for your wool, or have your skin turned into a leather belt, or your milk sold on the shelves of supermarkets? What goes for humans goes for animals. And it all makes sense because there is no essential difference between the two.
Gender Theory. “Who answering, said to them: Have ye not read, that he who made man from the beginning, made them male and female?” (Mt. 19:4) Thanks to Darwin and evolution, many people today have not read that, and even among those who have, Genesis 1 is of course a nice story but nothing more. Thus it follows that since God did not make them male Page 28 Fr Paul Robinson and female in the beginning, as a result the idea of male and female is to be viewed like everything else today: relative, changeable, a societal convention and nothing more.
Religion? This is something for old ladies and effeminate men. It makes them feel good about themselves, they find it comforting, so we might even let them continue practising it in private; just as long as they don’t go getting ideas about changing the society around them and undoing
all our plans. In any case, none of this “religion” stuff is true. It’s just stories.
We could go on, of course, but is it really necessary? The point is this. Not only is evolution a deadly threat to the faith of millions, the same might equally be said of any false “science” in the hands of men with an agenda that is not God’s. Therefore it is a matter of no small importance that we find the SSPX still continuing to support and promote the work done by one of its priests to, in effect, introduce the tenets of evolutionary thinking in amongst Traditional Catholics where it would not previously have been found. In the humble opinion of this writer, there could be nothing more deadly in the long run than what is currently being done by Fr. Paul Robinson and those aiding and abetting him. Sure, he no doubt thinks he is doing the right thing, but that doesn’t lessen the damage done. Both he and his superiors are to blame.
Setting the Record Straight
Fr. Robinson’s article begins by telling the reader that he wrote his book (The Realist Guide to Religion and Science - reviewed in Issue 46, p.42ff ) because he could see that the SSPX faithful were still clinging to old-fashioned ideas regarding the Bible and science, and he wanted to help them catch up with the forward-thinking SSPX seminary professors:
Quote:“Anyone who starts such a project knows that they have to have a strong motivation to do so. In my case, I wanted to set the record straight on the Church’s teaching on science in relation to the Bible. I could see that what I was taught as a seminarian and what I was teaching as a seminary professor somehow was not being passed on to the faithful.”
And did he? Has he “set the record straight”? Does anyone feel that the Church’s teaching wasn’t clear before, that Fr Robinson has made them more clear and less confusing?! Hmm. What is really interesting here, however, is the admission that the SSPX seminaries were and are far more modernist than the average faithful had ever guessed. What Fr. Robinson was taught as a seminarian and what he himself was teaching was somehow “not being passed on to the faithful”..! It sounds as though the liberal teaching in the seminaries that hadn’t been owned up to in the world outside and among the faithful at large, doesn’t it? Many of us will be able to recall several Resistance priests, including Fr Pfeiffer, Fr Chazal and Fr Hewko,
warning as far back as 2013 if not earlier, that a new teaching and new formation was being given in the seminaries of the SSPX, producing a new breed of SSPX priest, far more liberal than those who had gone before him. Occasional anecdotal examples would slip out which confirmed this, and Resistance families who had a son or brother still in an SSPX seminary were well aware of it, but one has the impression that it was not generally known by most
SSPX faithful, nor taken too seriously when it was known. And yet here we have a priest of the SSPX openly admitting that the rehabilitation of evolutionary ideas (the teachings of Charles Lyell for instance) was well under way in the seminaries several years ago. Furthermore, he is proud to have led the way in making these ideas “mainstream” in SSPX chapels and helping them take root in the hearts and minds of the faithful.
As for setting “the record straight on the Church’s teaching” - just think about that for a moment. Yes, it can be that a lot of Catholics get the wrong idea and need to be “set straight.” Several examples exist of Catholic teaching being hidden from sight and generally misunderstood or totally ignored by the faithful and even the clergy, several generations before Vatican II. Take usury, for instance, or geocentrism, or extra Ecclesiam nulla salus. One could even cite Catholic Action as the domain of the laity in which the clergy participate or the gradual replacement of the virtue of prudence by a Protestant concept of “conscience” and by a veritable infestation of moral theology manuals. In each of those cases, however, to “set the record straight” it is sufficient to show Catholic teaching from before the confusion, from before the eclipse, to point to any one of the many centuries when the teaching was clearly understood by everyone. There are plenty of Councils, Popes, Saints, Doctors and Fathers of the Church to choose from. The one setting the record straight need only to show what the Church taught and what all Catholics everywhere believed in the middle ages, in the early centuries, in the seventeenth century, or whenever. He can simply point to the Church and need never himself intrude into the matter.
Here however we have something different. Fr. Paul Robinson is going to “set the record straight” about what the Church teaches when it comes to Charles Lyell and similar men. His “setting the record straight” however involves no quoting from Councils, Popes, Doctors or Fathers across the centuries. Indeed, to do so would risk undermining his cause, therefore he must largely ignore them. Instead, he presents a “synthesis” of two diametrically opposed positions, through a filter of his own making. This “interpretation” is his own and no one else’s. Richard Dawkins may talk a lot of nonsense, but he is right about one thing: evolution and the bible don’t go together; in the end you have to pick one of the two. There have been many men in recent generations, theistic evolutionists, progressive creationists or what you will, who have tried to marry the two together, and in every case they are convinced that they have got it just right; yet not one of them can agree completely with the others. Rather like the Protestants, they too are in the business of interpreting the bible rather without regard to what the Church has always taught. And like the Protestants, there are as many theories, doctrines and interpretations as there are exponents of this approach.
Fr. Robinson himself is a disciple of the late Fr. Stanley Jaki, and has described his book as an “attempt to popularize Fr Jaki’s work.” And yet even he does not agree with him one hundred percent. What the reader of The Realist Guide is being given then is the teaching of one man, and only one: Fr. Paul Robinson.
And yet he has the audacity to claim that he is the one setting the record straight. What does this mean, then, but “Listen to me! I am the voice of the Church! I am the Church! My interpretation is Catholic teaching!” - are we perhaps being unfair on Fr. Robinson? The words about setting the record straight “on the Church’s teaching” are his own, not ours. And it is hard to see what this is if not one man holding up his own fallible and highly contentious opinion as Catholic doctrine. How can anyone be sure, for instance, that it isn’t Fr Stanley Jaki who got it right, and not Fr Robinson? Or any of the other “theorists” and exponents of “progressive creation” or “theistic evolution” for that matter? How certain can anyone be that one day, after Fr. Robinson is dead, another priest won’t “interpret” his work and present his own thesis as a “setting the record straight on the Church’s teaching”..?
Condemning the Church Without Realising it
Fr. Robinson continues:
Quote:“Why is the corrective [i.e. his book ‘The Realist Guide…’ - Ed.] needed? Because many faithful, on the one hand, make a strictly literal interpretation of Genesis 1 into a matter of faith and so, on the other hand, hold that the Big Bang Theory and Darwinian evolution are, of themselves, against the faith. For them, the authentic Catholic reading of Genesis 1 is that the universe was created in a full formed state 6000 years ago.”
And for the Fourth Lateran Council. And for St. Thomas Aquinas. And for St. Basil. And for St. Ambrose. And for St. John Chrysostom. And for all the Fathers and Doctors. Indeed, find me a Father or a Doctor of the Church who teaches anything remotely resembling what Fr Robinson teaches. Fr. Robinson and men like him sometimes point to the fact that St. Augustine believed that things were created in an instant rather than in six days (the others all seem to believe in six literal days), but is there one Church Father who teaches that it took 14 billion years following an explosion? Not one single Catholic of any rank or situation believed this nonsense or anything like it for the first 1800 plus years of Church history.
But don’t worry: Fr. Robinson and the SSPX are here to “correct” them all, St. Thomas Aquinas and the Fourth Lateran Council included. Please also notice: that is, in his own words, why he wrote the book in the first place. It was “needed,” he said, to correct you, the foolish people who still believe that a day is a day, that “covered the whole earth” means covered the whole earth and that “six hundred years old” means, well, six hundred years old. Fr. Robinson was alarmed to discover that far too many people still believe in the inerrancy of Sacred Scripture, in other words. Too many people still think that what the bible says is actually true.
“But this is simply not the case…”
So there you go. They’re all wrong and I’m right, in other words. People need to stop listening to the likes of St. Thomas Aquinas and all those
other Fathers and Doctors and listen only to me.
Quote:“What I would like to consider in this article is, firstly, the authentic teaching of the Church; secondly, why some Catholics are little inclined to accept that teaching; and finally, why their fear to accept it is groundless.”
In summary then: All the Fathers, Doctors and even Councils of the Church are wrong and Fr. Robinson is right. His peculiar notions and pet theories are “the authentic teaching of the Church” and God allowed all Catholics for century after century to believe something which was not true. Well. That seems quite straight forward at least, though not very Catholic. Why is one suddenly reminded of Joseph Smith or Charles Taze Russel…?
- “God … the creator of all things visible and invisible, of the spiritual and of the corporal; who by His own omnipotent power at once from the beginning of time created each creature from nothing, spiritual and corporal, namely, angelic and mundane, and finally the human, constituted as it were, alike of the spirit and the body.” [“Deus…creator omnium visibilium et invisibilium, spiritualium et corporalium: qui sua omnipotenti virtute simul ab initio temporis utramque de nihilo condidit creaturam, spiritualem et corporalem, angelicam videlicet et mundanam: ac deinde humanam, quasi communem ex spiritu et corpore constitutam.” - Lateran Council IV
- “The Holy Roman Church determined in the Fourth Lateran Council that the angels along with the creatures of the world were at once created ex nihilo from the beginning of time.” - St. Lawrence of Brindisi (Doctor of the Church), commentary on Genesis 1
- “To be sure, the Lateran Council under Innocent III declared: One must believe with firm faith that ‘from the beginning of time God created from nothing both spiritual and corporeal creatures, viz., the angelic and the mundane.’ … The Council’s words seem too well expressed and clear to be twisted into another meaning. Wherefore, my opinion is no longer just probable, but is both certain and de fide, for this is what the Council itself declares and defines.” - Cornelius a Lapide, commentary on Genesis 1 (Emphasis ours. See: catholicorigins.com and kolbecentre.org)
Quote:“The first real evidence that the Earth is millions, if not billions, of years old came to light in the middle of the 19th century.”
And what was that “evidence,” please? He doesn’t say. The answer will almost certainly be “fossil,” and the phoney-baloney so-called “geological column”. More on that shortly.
Quote:“It would not be until the 20th century that scientists figured out that there are other galaxies than our own and started to work their way to a 13.7-billion-year age for the universe.”
An interesting admission albeit perhaps an unintentional one. Here we have a little insight into how these “scientists” claim to know the age of the universe. It’s all guess work, in other words, and not exactly disinterested guess work either. They need it to be that age in order for everything they see to have come about in the way they want it to have come about. If humans took millions of years to evolve, then the earth itself needs to be at least a few billion years old. And if the earth is a few billion years old, then their pet “theory” requires that the universe be proportionately older, and its age is scaled-up accordingly. But note that the one presupposition depends on the other. If the supposed “evolution of man” isn’t in fact true, then the millions of years aren’t needed, meaning that the earth needn’t be four billion years old, meaning that the universe needn’t be 13.7 billion years old. (By the way, in the 1990s they were telling us that it was 20 billion years old. Now it’s only 13.7 billion - how certain can we be that the number won’t change again in a few years?)
Very Shaky Ground
Fr. Robinson’s grounds for what he will reveal as “the authentic teaching of the Church” are remarkably weak and very shaky indeed, especially given the import of what he is proposing, and seem to consist more of reasons why it is not certain that his opponents are right, rather than proofs for why he is right. He cites the Pontifical Biblical Commission, for instance, saying that a “day” in Genesis can be regarded as a certain period of time. Very well, after all a day is a certain period of time! But billions of years? That’s something rather different, isn’t it? Leaving aside the many, many Catholic authorities who did teach that the days in Genesis 1 are literal 24 hour days, let us recall that, according to Genesis 1, the plants were created on day three and the sun, moon and stars on day four. Plants will last one day without sunlight, but can they last a million years without it? There doesn’t seem to be a way around that, unless of course Genesis is wrong, and they weren’t created in that order. But then he would
have to tell everyone that Genesis is wrong. Had he been able to point to the Pontifical Biblical Commission saying that one could regard “a day” as a billion or even a million years, Fr Robinson’s case might look like it stood some sort of chance of taking people in. As things are, however, the effect is only to show people how little he could find to support his ideas.
The other evidence he presents is as follows:
• Leo XIII’s Providentissimus Deus which asserts that there can be no contradiction between faith and science.
This is begging the question and in reality does not help him. It is true, there can be no contradiction between Faith and science. But evolution is not science, it is not observable or falsifiable, it involves several logical fallacies, some of which it depends upon, and is as a whole unscientific. Providentissimus Deus does not say that there can be no contradiction between the Faith and what a the largest or loudest group of scientists in any given age choose to tell the world. Scientists do get things wrong, after all. Confusing “science” with “scientists” is
also the fallacy of reification, the sort of thing which the mainstream media are guilty of doing all the time. A Catholic priest ought to know better.
• Pius XII’s Humani Generis saying that “the Church does not forbid that, in conformity with the present state of human sciences and sacred theology, research and discussions, on the part of men experienced in both fields, take place with regard to the doctrine of evolution.”
That a Pope did not forbid discussion of something hardly proves that that thing is true and needs to be accepted by all Catholics! Leaving aside the obvious weakness of Pope Pius XII, all this means is that he is not saying that no further discussion may take place. That’s all. Fr. Robinson is offering this in his defence almost as though Pius XII had forbidden Catholics to believe in the clear and obvious meaning of Genesis, in a young earth and a genealogical descent from Adam to Christ.
“These are the weightiest of the Catholic authorities of the time speaking on these questions,” says Fr. Robinson. What - that’s it? No Saints? No Doctors? No Councils? No Fathers? And what does “of the time” mean? The Church isn’t of a time, of any time, she teaches consistently down the ages. Notice what he is missing: all of the above come from the late 19th / early 20th century, when the confusion was already growing and spreading. It’s as though the Church didn’t exist before Leo XIII. Now, one can guess why he has limited himself to the Church of the last century and a half. He would no doubt say that it is because the “discoveries” of “evidence” for the age of the earth had not been made until then. Very well. But that still doesn’t change the fact that all the authorities are on our side. And besides, the supposed “evidence” for the age of the earth is nonsense, as we shall see.
Fr. Robinson continues:
Quote:“But, in point of fact, I have not been able to find any Catholic authority saying that the evidence for an ancient Earth must be rejected on grounds of faith, after consulting many seminary manuals and Catholic books on science from that period.”
Might that be, as mentioned above, because the “evidence,” such as it is, is a fairly recent modern phenomenon, as well as being totally fraudulent (in reality, there is no “evidence” for an ancient earth)? Might it also be because limiting himself to looking only for Catholic authorities who explicitly reject 19th century ideas is a convenient way of ignoring the first 1800 years of the Catholic Church? Notice that he does not say “I have not been able to find any Catholic authority saying that the earth is 6,000 years old” or “...who says that a day in Genesis is a literal 24hour day.” He can’t say that because the moment one looks outside the modern era, one practically cannot move without tripping over Catholic authorities who say
precisely that! As for “consulting many seminary manuals and Catholic books on science from that period” - it is not hard to imagine that a fairly good case for the so-called “liturgical reform” could be made from consulting Catholic liturgical books “from that period” (i.e. on the dawn of the
disaster, shortly before Vatican II, when the rot had already set in). Again, a very different picture would be presented by reading books from before “that period.” But then, perhaps that is why Fr. Robinson decided to limit himself to only a very narrow period of time?
He then goes on to cite Cardinal Wiseman, someone called Fr. Gerard Molloy (no, me neither...) and even “the pre-Vatican II catechism My Catholic Faith” as being authorities who do not take Genesis literally and are therefore not opposed to his evolutionary timescale. “None of them have a problem with the earth being millions of years old.” Which is more likely, which the more plausible: that St. Thomas Aquinas, St. Basil, St. John Chrysostom, St. Lawrence of Brindisi and so many others besides, as well a at least one Council of the Church are all wrong? Or that Cardinal Wiseman, Fr. Molloy and My Catholic Faith are the ones who have dropped the ball? The reader will no doubt recall our book review of My Catholic Faith
which dealt, among other things, with that specific point (see p.35ff, Issue 50, Jan. 2020) as well as the many other howlers, such as praising the American Revolution because it was “supported by Catholic France” or bragging about how Catholics make such good, obedient citizens (that one really hasn’t aged well, especially in light of the past year’s events, and I’m sure will continue to age very badly!).
He then also throws in “the great manualists Fillion, Gigot, Simon-Prado, and Renié” as being on his side. How “great” are these “manualists”? Is it inconceivable that priests who wrote manuals in the middle of the 20th Century might be unreliable too? Such things have been talked about in these pages before, and the reader might recall, for instance, a rather long and detailed article by Fr. Joseph Clifford Fenton showing how such 19th and 20th century “manualists” managed to get it completely backwards regarding the Church’s necessity for salvation. Manuals are not organs of the magisterium, they are not infallible; they can and do get things wrong. Furthermore they are (in the opinion of this writer) themselves a symptom
of the decay, because the virtue of prudence is how we ought to know right from wrong, not looking-up behaviours in a “manual” of human behaviour (which is what, in effect, a manual of moral theology is). That might be why they only started appearing in the post-reformation era, the last couple of centuries in particular.
Finally, Fr. Robinson adds the following:
“It was this climate of complete acceptance of real scientific evidence and reconciliation of that evidence with the faith that allowed for someone like Fr. Georges Lemaitre to proposethe Big Bang Theory and for Pope Pius XII to embrace it in his 1951 speech to the Pontifical Academy of Sciences.”
Fr. George Lemaitre was a fool for proposing the “Big Bang Theory” and Pius XII an even bigger fool for temporising with it, but please notice that one random priest and a speech given by a Pope - that is supposed to be enough to overturn the authority of Sacred Scripture, of the Fathers of the Church, of Doctors of the Church (such as St. Thomas Aquinas) and Councils of the Church..? Not to mention the question of whether the literal six-day creation in Genesis is part of the ordinary magisterium of the Church being, as it was, taught and believed in all places and all eras until the late 1800s.
At any rate, that is the sum total of the witnesses for the defence called by Fr Paul Robinson. Cardinal Wiseman agrees with me, some mid- 20th century priests who wrote theology manuals agree with me, My Catholic Faith agrees with me too. Pope Pius XII once gave a speech… Not a single Church Father. Not a single Doctor of the Church. Not a single Council. Not very solid grounds, to say the least.
Please notice, once again, that Fr. Robinson is mostly not even calling witnesses for his own case. He is not citing authorities who teach positively that the earth is billions of years old (apart from My Catholic Faith perhaps). Included in the “authorities” whom he cites are those who say nothing more than that one “does not have to believe x or y as a dogma” or “we will allow the discussion to continue”. He can’t find a single Pope who supports him (except perhaps the conciliar Popes, and he can hardly quote them! That might give the game away!); the best he can find are some weak Popes from not too long before the Council who didn’t fully, totally condemn what he is selling us. Yet even they did not actually agree with or promote what Fr. Robinson stands for, much less did they disagree with us “young earth creationists” as he does. Leo XIII, Pius XII or the Pontifical Biblical Commission would not have had any problem with you believing in a literal six-day creation which took place roughly six thousand
years ago, even though Fr Robinson himself does. So are they really on his side?
Simply No Grounds?
There are, on the other hand, plenty of authorities who would have a big problem with you believing what Fr. Robinson teaches, and very weighty authorities they are too. He does not address this at all (you will no doubt be astonished to hear), but instead says:
Quote:“In short, there are simply no grounds for Catholics to believe that an ancient age for the Earth or the universe is in conflict with a Catholic interpretation of the Bible or any of the articles of the Catholic Faith.”
This is just not true. Fr. Robinson cannot be so ignorant, surely? On the other hand, would he deliberately lie? Who knows what is going on here, but it is demonstrably not true that there are “simply no grounds” for Catholics rejecting his bogus gorillions-of-years narrative. There are plenty of grounds! Here are a few.
1. Catholic authorities who contradict Fr. Robinson’s view of creation. We have already mentioned above Fathers, Doctors and at least one Council who explicitly reject his ideas and positively teach the contrary. We have quoted them in these pages before at some length. Were they alive today, he would call them Biblicists. What they would call him is anyone’s guess. One wonders why he passes over them in silence and does not discuss the fact that they contradict him, almost as though he doesn’t want his audience to know about them - he must be totally ignorant unaware of them, otherwise his silence concerning them might seem to have the character of deceit, which surely cannot be the case…
2. Sacred Scripture is true. There is also to be considered the fact that Fr. Paul Robinson’s modern ideas make Genesis totally unreliable: a nice story, but nothing more. No doubt he and his kind will always be able to pick out some bits of “theological truth” (to be decided by them!) from Genesis 1, but the thing as a whole cannot be accepted at face value. That includes the six days of creation as well as the account of the flood, according to which Noe climbed aboard the ark,
Quote: “And after the seven days were passed, the waters of the flood overflowed the earth. … And the flood was forty days upon the earth, and the waters increased, and lifted up the ark on high from the earth. For they overflowed exceedingly: and filled all on the face of the earth: and the ark was carried upon the waters. And the waters prevailed beyond measure upon the earth: and all the high mountains under the whole heaven were covered. The water was fifteen cubits higher than the mountains which it covered.” (Gen. 7:10 ff)
Fr. Robinson’s teaching - that the flood waters only covered the inhabited earth, not the whole earth - is at variance with Sacred Scripture, not least because Scripture makes it quite clear that the flood “overflowed the earth” - does that sound like a regional flood to you? And what
about “all the mountains under the whole heaven” being covered by fifteen cubits of water - how could there be other parts of the earth where there was no flood if “all the high mountains” were covered? Or could it be that this wasn’t a regional flood? That would explain why Scripture gives no hint of it being regional, or of what region was flooded and which regions remained dry, and talks only as though the entire earth were covered in
water. What about Our Lord’s teaching in the Gospels that His second coming will be just like the flood in the days of Noe? Will the Second Coming of the Son of Man be a regional affair, or was Our Lord unaware that the flood was only regional? Our Lord does seem Himself to take Genesis literally and to believe in a worldwide flood.
This is not merely a rhetorical point - Sacred Scripture is important and anything which undermines its authority ultimately undermines the Faith. We have pointed out that Saints, Doctors and Fathers have vastly more authority than 20th century manualists and Cardinal Wiseman. Well, what has more authority than Fathers and Doctors, if not a Council (such as Lateran IV)? And what has more authority than even a Council? That’s right. Sacred Scripture itself. If we “Biblicists” had nothing else to appeal to than Sacred Scripture itself, then that would still be enough to undo Fr. Robinson.
3. The Question of Universality. Fr. Robinson’s, er, “novel interpretation” (*polite cough*) of Sacred Scripture (the one whereby a day is not a day, the order of creation is the wrong way around, and so forth) and his ideas concerning the age and timescales of the world we inhabit (squillions and gajillions of years, but totally empty of life for 99.9985% of that time, with mankind appearing only for the last 0.0015%) spectacularly fail the test of universality.
Ask yourself this: if you were to poll all the Catholics who had ever lived, across the world, from the first century down to our own time, how many of them would side with Fr Robinson and how many with us “Biblicists”..? Then remove the last century-and-a-half from the equation: how many Catholics from the first 1800 years of the Church believed what Fr. Robinson teaches? The answer is: none of them, not one, and in fact they would almost certainly have rejected it as something contrary to the Catholic Faith. St. Vincent of Lerins famously tells us to hold fast to “that faith which has been believed everywhere, always and by all.” (“quod semper, quod ubique, quod omnibus”). What Fr Robinson is trying to get everyone to accept is something believed by no Catholics, in no places, in no era except the late 19th Century onwards (in the Western world - somewhat later elsewhere). Whether a particular error became commonplace amongst priests and people in the 1890s or 1960s is hardly the point.
Unless you can point to Ukrainian Catholics in the 1800s, and Mexicans in the 1700s, Spaniards in the 1600s and Italians in the 1400s, and Germans in the 1300s and Englishmen in the 1200s… and Greeks, Romans and Egyptians in the 300s, all believing and teaching the same thing, then it cannot possibly be true. Wherever one looks, and whenever one looks, nobody - not one person - believed anything approaching this nonsense. How then can it be true? To say otherwise is to say that God allowed everyone to get it completely wrong for 1,800 years, and only be put right by the arrival of the latter-day prophet (Joseph Smith, Charles Taze Russell, Charles Lyell, Darwin, take you pick…). The word “Catholic” means “universal,” and the Church and her teaching is “Catholic” for precisely this reason. Ours is not a religion only for 19th century North American farmers or only for 18th century French aristocrats. It is what was taught and believed in all eras, among all classes and ranks of society, from emperors down to slaves, and it is for countries and cultures across the world. Fr. Robinson’s teaching is - to use the proper sense of the word - simply not “catholic”.
4. Evidence of dubious origins. As if all the above weren’t enough “grounds for Catholics” to regard his precious “scientific” [pah!] “billions of years” teaching as incompatible with the Faith and needing to be rejected, there are yet further reason which can be gleaned from looking at the supposed “evidence” itself. What is the “evidence” for Fr. Robinson’s evolutionary timescale, and what is the origin of the theories he seeks to promote amongst the Traditional Catholic world?
To properly understand the idea that the earth is extremely old we need to examine the supposed “evidence” of what the godless moderns call the “fossil record.” To understand where the idea of a “fossil record” as evidence for an extremely old earth came from, we have to take a look at the idea of uniformitarianism and in particular its main proponent, a Mr. Charles Lyell. Any Traditional Catholic who discovers Charles Lyell for himself would at once grasp the absurdity as well as the evil of what Fr. Robinson is promoting and would reject it in an instant. If there are some who have not yet fully rejected Fr. Robinson’s teaching once and for all, it must surely be that they are unacquainted with Lyell. Something really ought to be done about that.
Quote:“Yet, the reality of the situation is that there are a fair number of Catholics in 2020 who shudder at hearing about the Big Bang Theory or Darwinian evolution. If pre-Vatican II teaching is open, at least, to these theories being proposed, why are such Catholics so afraid?”
This surely shows the folly of seeing things in terms of “pre-Vatican II” rather than in terms of Tradition, the constant teaching and practice of the Church down the ages. Lots of things were wrong on the eve of the Council. The Cardinal Bea breviary, the Pius XII Holy Week and the dialogue Mass are all “pre-Vatican II,” as are Americanism and the replacement of the Social Reign of Christ the King with a thing called “Christian Democracy.” They may be “pre– Vatican II” but they aren’t Traditional and - let’s be completely honest - they aren’t Catholic either. They are 20th century phenomena, something which only our disgusting modern age could produce and which the Church, already sickly and on the brink of the Vatican II disaster, failed properly to prevent and condemn. Many Traditional Catholics no doubt have the sense to realise that. Perhaps that is why they are “so afraid”..?
In summary, then…
Fr. Robinson:
1. Talks a lot about “the evidence” but yet again manages to avoid saying exactly what that evidence is. He says it appeared in the mid– 19th century, but doesn’t say what it was. What was it, Father? It almost feels as though he is avoiding saying it. Why might that be?
2. Bases the defence of his teaching almost exclusively on 20th century writers (plus Leo XIII), almost all of whom were priests like him and therefore quite capable of being wrong. The two Popes he cites say little more than “Faith and Science aren’t against each other” or “We give permission for discussions to continue.” That is the best he can come up with.
3. Proceeds to demonstrate a shamelessly mean-spirited, legalist attitude (“Well, technically, I haven’t been told that I’m absolutely 100% forbidden from saying this…”). It is not hard to imagine a SSPX priest introducing the dialogue Mass to his chapel using similar reasoning. No spirit of generosity, no embracing of Tradition, just: this is what I can get away with because it was technically, just about, “pre– Vatican II.”
4. Cites not one single Saint, Doctor, Father or Council, nor does he even quote from Sacred Scripture itself (which makes sense, after all it’s probably best not to actually read Genesis if you want to believe what he’s teaching!). He won’t find any support there, only contradiction, so he simply behaves as though they don’t exist. For him, the Church might as well have begun only a few generations ago.
5. Says that he wrote his book “to set the record straight” about what the Church teaches and “as a corrective” aimed at those who believe that “the authentic Catholic reading of Genesis 1 is that the universe was created in a full formed state 6000 years ago” or who “shudder at hearing about the big bang or Darwinian evolution.”
6. For all his bluster, does not offer a single shred of evidence for why Catholics are not allowed to believe that the world was made 6,000 years ago.
7. Admits that this sort of liberalism has been rife in SSPX seminaries for years, even though the faithful have been largely shielded from it. From what he himself seems to say, he mission is to change that. The faithful have a right to the same elevated levels of liberalism that the seminarians currently “enjoy.”
Questions for Fr. Paul Robinson
Just in case Fr. Robinson comes to speak at your church or in your town, if he gives a talk to promote his book and takes questions at the end (already a few ifs, I know), here are a few suggested questions which any enterprising members of the faithful out there might want to ask him. His
website has a “Questions and Answers” section - perhaps he would be happy to answer them there?
• Why was your book published by Novus Ordo publisher Gracewing and why is your name on the book’s cover given only as “Paul Robinson” without “Fr.”..?
• Which Church Fathers or Doctors teach that the earth is extremely old? Which Fathers or Doctors teach that the Flood was only over part of the earth, not all of it?
• The Council of Trent (Session IV) condemns those “who even dare to interpret sacred Scripture contrary to the unanimous consensus of the Fathers” (“...etiam contra unanimem consensum Patrum ipsam Scripturam Sanctam interpretari audeat.”). What is the consensus of the Fathers concerning the earth’s age, the Flood and in general the whole question of how literally we should take Genesis?
• You say that Catholics are allowed to believe in an “ancient earth” and you cite some recent Catholic writers to support that. Do any of them say that we are not allowed to believe in a 6,000-year-old earth?
• What does St. Thomas Aquinas say concerning the length of the six days of creation?
• What does the Fourth Lateran Council have to say concerning these things?
• Did God allow all Catholics, His entire Church in fact, to totally misunderstand His work of creation all the way down to the late 19th century, and if so, why did He do that? Shouldn’t He have made it clearer that there was a big bang and billions of years, and not let everyone hold the wrong position for more than 18 centuries?
• St. Basil in the Hexaemeron tells us to take Scripture at its word and not be ashamed of it. Is he wrong?
• Are the ideas and teachings of Charles Lyell, particularly Uniformitarianism, wrong or is he correct, and can you please tell us a little bit about what sort of a man Lyell was, including his attitude towards the Church and the Bible?
• Scientists have been wrong about plenty of things over the years. Is it not at least possible that they might now be wrong about this too?
• Are you prepared to accept that what you think of as evidence for an ancient earth might bear a different interpretation than the one you accept?
• The Church teaches that Christ is the “Second Adam.” Did Adam exist, and if so approximately how many years before Christ was Adam alive on the earth?
• Was the late Fr. Stanley Jaki a Traditionalist, and if not, is it wise for a priest of the SSPX such as you to rely so heavily on his thinking?
• How do you explain polystrate fossils? Why didn’t those trees fall over or rot away?
• Why are there sea shells on the tops of mountains (Himalayas, Andes, and others)..?
• How did multiple layers of rock come to be folded and even turned upside down if each layer is millions of years old? Might this not be evidence for a flood?
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Regina Caeli |
Posted by: Stone - 04-10-2021, 08:05 AM - Forum: Marian Hymns
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Latin Text
Regina Caeli laetare, Alleluia,
Quia quem meruisti portare, Alleluia,
Resurrexit sicut dixit, Alleluia.
Ora pro nobis Deum. Alleluia
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French Nat’l Academy of Medicine: COVID nasal swabs associated with increased meningitis risk |
Posted by: Stone - 04-10-2021, 06:15 AM - Forum: Pandemic 2020 [Secular]
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French Nat’l Academy of Medicine: COVID nasal swabs associated with increased meningitis risk
The invasive up-the-nose tests ‘are not without risks.’
April 9, 2021 (LifeSiteNews) – The Académie nationale de médecine, an independent but official learned society in France, published a statement on Thursday warning that nasopharyngeal swabs used for PCR tests to detect the SARS-CoV-2 virus “are not without risks.” The alert came days before nasal auto-testing kits will become available in French pharmacies.
According to the statement published online by the Academy, a growing amount of data show that “complications” can and do occur, some of them “serious.”
Most are “benign,” and include “discomfort, pain or bleeding.” But the statement notes that over the last weeks, scientific articles have been appearing in medical journals describing undesirable events “including breaches of the anterior skull base associated with a risk of meningitis.”
Several studies were quoted by the Academy, including one documenting “meningitis due to cerebrospinal fluid leak after nasal swab testing for COVID-19.”
The nasopharyngeal swab is done with a long, thin cotton swab introduced high up into the nasal cavity, often successively via both nostrils, and rotated quickly each time in order to collect a sample of cells and mucus to analyze for the Wuhan virus using the highly controversial PCR test, or to be used in view of an antigenic test.
The Academy noted that these tests have now become extremely common. The learned society is concerned because swabs are being increasingly used, and that more and more individuals are getting repeat tests, “sometimes in inadequate conditions.”
“It is important to recall that precautions need to be taken and that risks do exist,” it said.
The Academy advises that medical personnel should be making the swabs, and then exclusively those who received training to be able to observe the necessary “technical conditions.”
These include asking patients whether they had a medical history of accidents or surgery in the ORL field that may have modified the anatomy of the nasal and sinus cavities, and not placing their heads in hyperextension during sample taking: they should remain in a natural position, with the chin “parallel” to the floor. Swabs should be introduced “horizontally following the base of the nasal cavity and they should under no circumstance be deviated upwards, in the direction of the base of the skull.”
The Académie de médecine appears to be particularly worried about children, strongly suggesting that they should be tested using saliva samples “because of both their safety and their acceptability.”
Regarding the upcoming auto-tests that also rely on nasal swabs, the statement said that their users should be warned about their use. “Auto-sampling can lead to false negatives when the swab is too shy and too superficial, but it can also become dangerous when the swab goes too deep and is orientated in the wrong direction,” it said.
Auto-tests are not exactly like the nasal swabs used by health professionals in France since the beginning of the COVID crisis: the swab is shorter, wider, and less disagreeable and only requires entering three to four centimeters into the nasal cavity – some of these swabs, but not all, include a little “collar” showing how far to go. Instead of being processed in special lab instruments, the auto-test will give a positive or negative result within minutes. If negative, people are advised to continue “social distancing” and wearing masks; if positive, the result needs to be confirmed by an RT-PCR test in order to mark the “variant” and allow contact-tracing.
French health authorities are hoping that the tests will be used by private individuals who want to know their status before a visit to a vulnerable person, for instance, but they also expect to use them for large-scale testing in apartment buildings or high schools for people aged over 15.
In Germany, similar tests are being marketed and will include a flash code allowing the identification and tracking of “positive cases.”
At the beginning of the crisis in March 2020, very little testing was done even on symptomatic patients, to the detriment of isolation procedures that would have stopped the spread of the virus much more efficiently. If early treatment of positive patients had been allowed and recommended, many would not have seen their condition worsen: according to Professor Christian Perronne, 24,500 deaths out of 30,000 during the spring epidemic last year could have been avoided.
Now testing in France is beyond imagination. Since March 1, 2020 and April 4 of this year, some 70 million tests were done: 57.7 million PCR tests, the rest antigenic, according to a public health statistics institution, DREES. And the numbers are going up and up: from March 29 to April 4, 3.8 million test results were validated in one week. They were obviously not limited to people with flu-like symptoms.
PCR tests remain the so-called gold standard of COVID-19 testing, even though the World Health Organization (WHO) has warned that they should mostly be considered as an “aid for diagnosis” and that their results should be carefully interpreted according to manufacturers’ guidance and accompanied by clinical observations, among others. The WHO also said that “the probability that a person who has a positive result (SARS-CoV-2 detected) is truly infected with SARS-CoV-2 decreases as prevalence decreases.”
Present curves representing the evolution of positives, hospitalizations, and deaths in France show a slow increase of the latter and a fast increase of the former as thousands of people test each day and “positives” keep climbing, while hospitalizations and deaths remain quite stable.
With the introduction of more and more kinds of tests and auto-tests, the “epidemic of cases” is not set to end.
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Interview of Aldo Maria Valli with Mons. Carlo Maria Viganò [April 1, 2021] |
Posted by: Stone - 04-09-2021, 06:58 AM - Forum: Archbishop Viganò
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Interview of Aldo Maria Valli with Mons. Carlo Maria Viganò
Written by Aldo Maria Valli | Italian Journalist
The Remnant | April 5, 2021
This interview was first published in Italian here.
It is produced on The Remnant in English at Archbishop Viganò’s request.
Aldo Valli: Your Excellency, through your repeated interventions and the activity of various blogs we are denouncing in every way the apostasy that is spreading in the Church just like the tyranny imposed by the ideology of the New World Order, to which the Hierarchy of the Church seems to be in total submission.
With respect to these themes, a division is noted, that is ever more accentuated, within families and also between friends. With respect to the affairs of the world and the Church there is a radically divided judgment, with a polarization that seems to admit no mutual understanding. It is as if two different cultures have emerged, two different anthropologies, and even two different faiths. Thus, how should we behave in this situation if we wish to safeguard love for the truth?
Archbishop Viganò: You are right: the establishment of the New Order, begun under the pretext of the so-called pandemic, makes the loss of inner peace and serenity perceptible to many; it makes us perceive an evil that overwhelms us and before which we feel powerless; it sharpens divisions and disputes between family members, relatives, and friends. Very often we are saddened to see how the lie succeeds in convincing people close to us whom we had believed to be mature and capable of discerning good from evil. It seems incredible to us that our friends have allowed themselves to be deceived, indeed I would almost say to be hypnotized, by the drumbeat of the mainstream media: doctors whom we considered conscientious seem to have cancelled their own scientific knowledge by abdicating rationality in the name of a sort of crazy superstition; acquaintances who up until yesterday condemned the horrors of Nazism and Communism do not realize how much the horrors of those dictatorships are being re-proposed in an even more inhuman and ruthless form, replicating on a wider scale the experimentation of the concentration camps and the violation of the natural rights of the world population. We cannot understand how it can be that our parish priest speaks to us about Covid as if it were a plague, that the mayor behaves like a hierarch, that a neighbor calls the police because a family organizes a barbecue on the terrace. Elderly people who once fought valiantly and risked their lives are now literally terrorized by a treatable flu. Fathers of families with solid moral principles tolerate their children being indoctrinated into vice and perversion, as if what has been passed on to them and what they believe in no longer has any value. Speaking about love of one’s country, the defense of national borders, and national sovereignty is now considered fascist. And we ask ourselves: where is the Italy that we have loved? Where is the Church that instructed us in the Faith and made us grow in the Grace of God? Is it possible that all of this has been cancelled in just a few years?
It is obvious that what is now happening has been planned for decades, both in the civil sphere as well as the religious. And many people, very many, have been deceived: first by convincing them to grant rights to those who share neither our Faith nor our values, then by making them feel almost guilty for the fact of being Catholic, for their ideas, for their past. Today we have reached the point of being barely tolerated as retrogrades and fanatics, while there are those would like to make it a crime to do what has constituted the basis of civilized life for millennia and declare every behavior against God, against nature, and against our identity not only licit but obligatory.
In the face of this upheaval that involves our entire society, the division that emerges between the children of light and children of darkness appears increasingly clear: this is a grace that is granted to us by God in order to make a courageous and decisive choice. Let us recall the words of Our Lord: “Do not believe that I have come to bring peace upon the earth; I have not come to bring peace but a sword” (Mt 10:34). The pacifism we have been hearing about for decades only serves to disarm the good and set the wicked free to do their iniquitous works. Therefore even the division and polarization between those who belong to the City of God and those who serve the prince of this world is welcome, if it serves to open our eyes. Love for the truth necessarily implies hatred of lies, and it would be ill-considered and illusory to believe that two masters can be served. If today we are asked to choose between the Kingdom of Christ and the tyranny of the New World Order, we cannot avoid this choice and must carry it out consistently, asking the Lord for the strength to bear witness to Him even to the point of martyrdom. Whoever tells us that the Gospel can be reconciled with the anti-Gospel of globalism is lying, just as those who offer us a world without wars in which all religions can live together in peace also lie. There is no peace except in the Kingdom of Christ: pax Christi in regno Christi. Of course, in order to conduct our combat successfully we should be able to count on generals and commanders who guide us: if almost all of them have preferred desertion and betrayal, we can however count on an invincible Leader, the Most Holy Virgin, invoking Her protection over Her children and the entire Church. Under Her powerful guidance we should not fear anything, because it is She who will strike the head of the ancient serpent, restoring the order that the pride of Satan has broken.
Aldo Valli: Let us speak of the liturgy and the Holy Mass. Not all faithful Catholics, however well-intentioned, have the possibility of participating at Vetus Ordo Masses and must “content themselves” with the Masses that are celebrated in their parishes, often marked by liturgical rudeness if not true and proper abuses. In these Masses Communion is received on the hand, standing, the Our Father is recited according to the new formula [at Masses celebrated in Italian], those present are invited to exchange the “glance of peace,” [instead of the sign of peace], preaching is heard that is in line with Bergoglianism (to touch on only a few aspects). In the end, they leave Mass feeling sad, to put it mildly, rather than peaceful and reconciled with God and their brothers. So what should they do?
Archbishop Viganò: We should first ask ourselves how it can be possible that the supreme act of worship, instituted by Our Lord to perpetuate in an unbloody manner on our altars the infinite graces of the Sacrifice of Calvary, has become an obstacle to the sanctification of the faithful rather than an occasion of spiritual progress and interior peace. In other times, the Mass offered a glimpse of Heaven amidst the trials and chaos of the world; today it seems that the clamor of the world is an indispensable element to banish silence, prayerful adoration, and the sense of the sacred and the presence of God. But if in the natural order it is our duty to nourish the body with healthy food and avoid those that are poisoned or adulterated, all the more so is it our duty in the supernatural order to feed our souls with healthy nourishment, keeping ourselves away from what can spiritually poison us.
Obviously I understand the difficulty of the faithful in finding churches in which the traditional Holy Mass is celebrated, but I think that the Lord also knows how to appreciate the good will of those who are aware of the importance that the Holy Sacrifice has for our soul, especially in moments of great crisis like the ones we are going through, and for this reason they know how to make a small effort, at least on Sundays, to sanctify the Lord’s Day worthily. There have been times and places in which Catholics were persecuted and assisting at the Mass was difficult and dangerous, and yet the faithful succeeded in gathering clandestinely in the woods, in cellars, or in attics in order to honor God and nourish themselves with the Bread of Angels: we have the duty to be worthy of these our brothers in the Faith, without making excuses or pretexts. On the other hand, the Motu Proprio Summorum Pontificum recognizes the right of the faithful – a right, not a privilege – to have the traditional Mass, and if this does not happen everywhere it is in large part because the faithful do not know how to impose themselves. It is not a question of concern for aesthetics, of love for Latin or Gregorian chant, or a form of nostalgia for one’s own past; here what is in question is the heart of the life of the Church, the soul of the supernatural life of Catholics, the very good of the world.
I understand that many of the faithful find themselves in a situation of difficulty, at least from the human point of view, at the moment when they must decide whether to abandon the life of their parish in order to seek out a traditional Mass which is sometimes miles away. The faithful have a grave moral duty at least to seek out a Mass celebrated with decorum and respect by a pious priest who administers Holy Communion on the tongue.
The pandemic has given the pretext for abusively imposing restrictions on liturgical functions: let us not make ourselves sharers in responsibility for these abuses by our silence and our resignation in allowing indecorous or sacrilegious Masses to be imposed on us. God is also offended by the indolence and indifference with which we repay His love for us: an indolence that is increasingly perceptible in the faithful who even allow themselves to be vaccinated in church on Holy Saturday, replacing meditation on the Last Things with the groundless fear of physical death. In the face of these manifestations of the enslavement of the Clergy and the Hierarchy to the diktats of a corrupt and corrupting authority, raising one’s voice aloud is not only a moral duty but also a brake on the excesses of so many ecclesiastics who have forgotten the sense of their Priesthood and the soul of their vocation. They should seriously consider how grave their cooperation with the Covid narrative is, above all when pseudo-scientific superstition becomes the only possible form of faith, appropriating the symbology, lexicon, and rituality of a religion. Let whoever has ears to hear, understand.
Let us therefore ask our priests to celebrate the Holy Mass as if it was the first and last Mass of their lives, to do away with these worldly rites, and to give back to us the treasure that they stubbornly keep hidden. Let us not forget to give material and spiritual help to priests who courageously and consistently celebrate the traditional liturgy, remembering that one day soon they will be the ones to rebuild the fabric that will restore Christian society. And if we ourselves cannot assist with regularity at the Holy Sacrifice in the rite handed down to us by the Apostles, let us keep our distance from those who profane the Blessed Sacrament and use the pulpit to corrupt Faith and Morals. I would like to reiterate, however, out of a duty of conscience, that wherever it is possible to assist at the Tridentine Mass without serious inconvenience, this must certainly be preferred to the reformed Mass.
[This reply of Archbishop Viganò shows there is a little bit remaining of the Conciliar Indult mentality. Archbishop Lefebvre had strong words and a clear understanding of the purpose of the Indult Tridentine Mass, see HERE. The Archbishop also, as we all know, never advocated going to the New Mass under any circumstances, see HERE. - The Catacombs]
Aldo Valli: Undoubtedly you have seen, Your Excellency, that once again the question of “who is pope and who is not pope” has been raised. There are those who say: given that Bergoglio was elected on the basis of manipulations of the Saint Gallen Mafia and perhaps with irregularities during the Conclave, he is not pope. Instead, Ratzinger is said to be pope, because it is said that he did not renounce the throne freely, but rather because he was forced by strong pressures, and because he supposedly deliberately wrote the Latin text of the resignation incorrectly in order to render it invalid. Is this “fantasy church”? Or is there any element to take into serious consideration?
Archbishop Viganò: Multiple causes – strong and undue pressures both external to the Church as well as by eminent members of the Hierarchy, as well as the personal character of Joseph Ratzinger – are said to have induced Benedict XVI to formulate a declaration of resignation in a completely irregular way, leaving the Church in a state of grave uncertainty and confusion; machinations of a group of progressive conspirators are said to have indicated Bergoglio as the candidate then elected in the course of a conclave marked by infringements of the Apostolic Constitution Universi Dominici Gregis which regulates the election of the Roman Pontiff: these elements are said to be such as to make the abdication of Ratzinger null and void, the Conclave of 2013 null and void, and the election of the successor also null and void. However, although there is widespread and undeniable talk about them, these elements need confirmation and above all a declaration by the supreme authority of the Church. Any pronunciation made by those who do not have the authority to do so would be rash. I also believe that, in the present situation, the dispute over who is the reigning Pope serves only to weaken the already fragmented healthy part of the ecclesial body, sowing division among the good.
Let us confidently pray to the Lord to bring the truth to light and show us the path to follow. For now, strong in the virtue of Prudence, which orders means towards the ultimate end, let us remain faithful and jealously guard that which the Church has always believed: quod semper, quod ubique, quod ab omnibus creditum est.
Aldo Valli: During this time that is, in many respects, so complicated and confused, what is your prayer? Would you like to suggest to us how to turn to Our Lord?
Archbishop Viganò: What is happening today is because of the public sins of nations, the sins of individuals, and – terrible as it may sound – the sins of the men of the Church. We cannot intervene for the sins of nations nor for those of the Hierarchy, but we can begin with humility and with the spirit of true conversion to amend our sins, our infidelities, and our lukewarmness. Thus, while the new Pharisees delight in the world’s appreciation, in addition to praying for their conversion, we must implore the Lord’s mercy for ourselves with the words of the Gospel: “O God, have mercy on me, a sinner” (Lk 18:13). Society, and even more so the Church, will benefit greatly from our fidelity and our walking along the path of holiness that has been prepared for us, with the Grace of God and under the protection of the Most Holy Virgin. Let us not deprive ourselves of trusting recourse to Her whom Our Lord gave to us on the Cross as our Mother, and who as such will not deny us Her help in our trials.
Aldo Valli: We are approaching Easter: despite everything, the Lord rises. We want to find reasons for hope. This is a difficult undertaking, but can we try?
Archbishop Viganò: Not only can we try: we must have Faith and also exercise the virtue of Hope, according to which we know that the Lord grants us the Graces necessary to avoid sin, carry out the good, and merit the eternal beatitude of Heaven. Let’s not forget that we are pilgrims in hac lacrimarum valle, and that our homeland is the heavenly Jerusalem, along with the Angels and Saints, in the glory of the Most Holy Trinity. Surrexit Dominus vere, the Easter liturgy proclaims: He has Risen once and for all, conquering Satan and snatching from him the chirograph that Adam signed with original sin. The present trials, the fear of being abandoned and alone against a powerful alignment that seems to crush us and overcome us, should not frighten us but spur us on to renew our trust in Him who said of Himself: “I have told you these things, so that you may have peace in Me. In the world you will have tribulation; but take courage, I have conquered the world” (Jn 16:33).
May this Holy Easter spur us on to a return to God, offering our trials and tribulations with a spirit of expiation and reparation for the conversion of sinners, so that after we too have shared the chalice of Gethsemane we may make ourselves worthy of the glory of the Resurrection.
Holy Thursday 2021
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Pope Francis calls for ‘global governance’ and ‘universal vaccines’ in letter to globalist financial |
Posted by: Stone - 04-09-2021, 06:36 AM - Forum: Pope Francis
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Continuing again in the footsteps of his Conciliar predecessors...
Pope Francis calls for ‘global governance’ and ‘universal vaccines’ in letter to globalist financial summit
'There remains an urgent need for a global plan that can create new or regenerate existing institutions, particularly those of global governance, and help to build a new network of international relations for advancing the integral human development of all peoples.'
VATICAN CITY, April 8, 2021 (LifeSiteNews) – Pope Francis has addressed the World Bank and International Monetary Fund at their spring meeting, calling for “global governance” in light of COVID-19, strongly advocating for universal vaccines, and bemoaning the “ecological debt” which is owed to “nature itself.”
His letter is the latest in a series of recent acts in which Francis has aligned himself with global corporations committed to anti-Catholic agendas.
The letter was delivered via Peter Cardinal Turkson, Prefect of the Holy See’s Dicastery for Promoting Integral Human Development, to the spring 2021 meeting between the World Bank and the International Monetary Fund (IMF), which is currently being held online from April 5 - 11.
Dated April 4, the letter mentioned God just once, in the final line.
Instead, Francis focussed on calling for a system of global government which would implement a new societal order upon the world, based upon climate change policies and universal vaccination.
‘Global governance’
Referencing “the Covid-19 pandemic,” Francis declared that the world had been forced to “confront a series of grave and interrelated socio-economic, ecological, and political crises.”
Such inter-connected crises, he placed before the World Bank and IMF, hoping that their meetings would provide the basis for a re-ordering of world affairs: “It is my hope that your discussions will contribute to a model of ‘recovery’ capable of generating new, more inclusive and sustainable solutions to support the real economy, assisting individuals and communities to achieve their deepest aspirations and the universal common good.”
Francis repeated the claim that COVID has shown how “no one is saved alone,” and hence “new and creative forms of social, political and economic participation” must be drawn up.
Quoting from his recent encyclical Fratelli Tutti, which has been described as “blasphemous” by Archbishop Carlo Maria Viganò, Francis mentioned “trust” as the “cornerstone of all relationships,” a point which he believed the World Bank and IMF would “know well” due to being “experts in finance and economics.”
He urged that the two financial giants foster such relationships, and engage in “building bridges, and envisioning long-term inclusive projects.”
Francis also renewed his frequent call for a paradigm shift in global politics, saying: “there remains an urgent need for a global plan that can create new or regenerate existing institutions, particularly those of global governance, and help to build a new network of international relations for advancing the integral human development of all peoples.”
A principal effect of the desired global government, would be the reduction of debt in order to enable easy access primarily to “vaccines,” followed by “health, education and jobs.”
An ‘ecological debt’ to ‘nature itself’
However, Pope Francis did not miss the opportunity to instruct the IMF and World Bank on another of his regular areas of concern issues, namely “climate change.” He warned about overlooking “ecological debt,” a phenomena which he described as affecting the whole world, and pitting the “global north” against the “south.”
“We are, in fact, in debt to nature itself, as well as the people and countries affected by human-induced ecological degradation and biodiversity loss,” wrote Francis.
“In this regard, I believe that the financial industry, which is distinguished by its great creativity, will prove capable of developing agile mechanisms for calculating this ecological debt, so that developed countries can pay it, not only by significantly limiting their consumption of non-renewable energy or by assisting poorer countries to enact policies and programmes of sustainable development, but also by covering the costs of the innovation required for that purpose.”
These lines seem to echo the sentiments expressed by key globalist and founder of the World Economic Forum, Klaus Schwab, whose proposed anti-Catholic “Great Reset,” is underpinned by a focus on a green financial agenda, as he mentions the “withdrawal of fossil-fuel subsidies,” and a new financial system based on “investments” which advance “equality and sustainability,” and the building of a “‘green’ urban infrastructure.”
Schwab, the IMF, and scores of the world’s most influential banks (including the World Bank), have in fact already committed themselves to enforcing the green agenda of the Great Reset, and look set to make adherence to such green policies a criteria for access to finance in the future.
Francis has already signalled his intimacy with Schwab, by sending an address to the WEF four times in his eight-year pontificate, and allowing an annual Vatican roundtable at Davos, the WEF’s annual conference site in Switzerland.
A secular society pointed to a new ‘common good’
Francis also made reference to the “common good,” several times in his letter, which he linked intimately to finance and a form of secular fraternity of the kind described in Fratelli Tutti.
“It follows that public money may never be disjoined from the public good, and financial markets should be underpinned by laws and regulations aimed at ensuring that they truly work for the common good. A commitment to economic, financial and social solidarity thus entails much more than engaging in sporadic acts of generosity.”
Such goals, for Francis, include “a justly financed vaccine solidarity,” which he said was part of the “the law of love and the health of all.”
“Here, I reiterate my call to government leaders, businesses and international organizations to work together in providing vaccines for all, especially for the most vulnerable and needy.”
Closing his letter, Francis repeated his wish for a world focused on a new style of fraternity, underpinned by a focus on green policies, urging the World Bank and IMF to develop solutions for “a more inclusive and sustainable future.”
It would be a future “where finance is at the service of the common good, where the vulnerable and the marginalized are placed at the centre, and where the earth, our common home, is well cared for.”
There was no mention in the letter of Christ, the Catholic Church or the Catholic teaching on the common good.
Pope Francis’s letter comes as no great surprise, since the 84-year-old Argentine has been significantly increasing his long-standing ties with globalist groups and organisations, such as the United Nations (UN) and the WEF.
Francis has recently called for a “new world order,” saying that the “drama of wasting” the COVID-19 “crisis” would be worse than the disruption caused by COVID measures across the globe.
On that occasion too, he dealt with the topic of salvation, once again viewing it with a purely earthly understanding, and linking salvation to the new world order and a focus of green policies: “The path to humanity’s salvation passes through the creation of a new model of development, which unquestionably focuses on coexistence among peoples in harmony with Creation.”
To this end, Pope Francis has launched his own initiative with the U.N. and with globalist corporations, in order to promote a new “economic system” of capitalism, and ensure the achievement of the U.N.’s Sustainable Development Goals (SDGs). Amongst other aspects, the partnerships promote “sustainable lifestyles,” “gender equality,” and “global citizenship,” while the SDGs themselves promote “sexual and reproductive health services.”
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The ‘Great Reset’ is a radical attack on freedom and Christian values
Secretive international banking group may enforce Great Reset ‘green’ agenda on world
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The Recusant #55 -Easter 2021 |
Posted by: Stone - 04-08-2021, 04:05 PM - Forum: The Recusant
- Replies (1)
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Contents- Archbishop Lefebvre: 1981 (“Holy Resistance”) Declaration
- SSPX Continues to Green Light Covid Vaccines
- Fr. Paul Robinson Is Still At It! (Genesis vs. Charles Lyell)
- Evolutionist Logical Fallacies
- Lyell & Uniformitarianism
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Padre Pio: On Spirituality, Vatican II, and the Novus Ordo Missae |
Posted by: Stone - 04-08-2021, 08:05 AM - Forum: Articles by Catholic authors
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Padre Pio: On Spirituality, Vatican II, and the Novus Ordo Missae
Padre Pio (May 25, 1887 —September 23, 1968) was beatified on May 2, 1999, by Pope John Paul II. He is the only priest known to have received the full stigmata.
He never celebrated the Novus Ordo Missae.
The final year of this dying, decaying century will see the beatification of Padre Pio, the holy monk whom God sent as a sign for our age. For, while everyone wants to make us believe in a new "charismatic" Church, strangely we do not find there any wonderworking saints like the ones we meet throughout the Church’s history starting with Pentecost. Padre Pio seems to close the procession of their number, doing so magnificently, being the only priest to have borne the stigmata of our Lord Jesus Christ.
Much has been written about Padre Pio —more than 600 works, it seems —and the authors always stress the extraordinary side of his life: not only his particular charisms (reading souls, healing, raising people from the dead, bilocating, ecstasies, exuding perfume, prophesying, etc.), but also the incredible sufferings which he endured from his earliest childhood, the persecutions undergone from some churchmen and even brothers in religion, as well as his two great charitable works: the founding of the House of Suffering, and prayer groups.
In short, they present him to us as a "saint" more to be admired than imitated, so that, ultimately, we miss the most interesting lessons to be learned from this life, and the practical applications that could transform our own. We shall try, therefore, however imperfectly, to set forth a few of these lessons, hoping that we shall all be able to profit from them, and that the Padre, from high heaven, will himself succor us, as he has promised to all those who would like to become his "spiritual children."
At the dawn of this life totally sacrificed to God and to souls, there is to be found a pious, poor and numerous family, where the abnegation of each member softens and transforms the harsh realities of daily life. Here we see confirmed the saying of Bishop de Segur that it is in families where the spirit of sacrifice is lacking that vocations are most at risk. Baptized the day after his birth — a grace for which he was grateful all his life —Padre Pio was christened Francesco, presage of his Franciscan vocation, which was to be discovered on the occasion of a visit from a Capuchin monk begging food for the convent. Even so, his vocation was not decided without struggle:
Quote:I felt two forces clashing within me, tearing my heart: the world wanted me for itself, and God called me to a new life. It would be impossible to describe this martyrdom. The mere memory of the battle that took place within me freezes the very blood in my veins...
He was not yet 16 years old when he entered the novitiate. Above the door of the cloister, as a welcome, he read the sign: "Do penance or perish." The daily rule of life included very many prayers, enough work, and little reading, being restricted especially to the study of the Rule and the Constitutions.
Brother Pio made himself conspicuous by the abundance of the tears he shed during the morning period of mental prayer, which in Capuchin houses is consecrated to the meditation of the Passion; tears so abundant that it was necessary to spread a towel in front of him on the floor of the choir. As with St. Francis, it was to this loving and compassionate contemplation of Jesus crucified that he was to owe the grace to receive later on the painful stigmata in his body. Even so, as he confided to his spiritual director, Fr. Agostino: "In comparison to what I suffer in my flesh, the spiritual combats that I endure are much worse."
Atoning for Sinners: Interior Trials
It would seem that God expects the just to expiate in a special way, by means of temptation, the public sins of their contemporaries. At a time when psychoanalysis, with its knack for explaining away guilt and sin, was gaining sway, Padre Pio —like the little Theresa —had to undergo an almost unbearable crisis of scruples, which tormented him for three long years. Then after the storm came the night, a night of the soul which lasted for dozens of years, with only occasional glimmers of light:
Quote:I live in a perpetual night... I find myself troubled by everything, and I do not know if I act well or ill. I can see that it is not a scruple: but the doubt I feel about whether or not I am pleasing the Lord crushes me. And this anxiety recurs to me everywhere: at the altar, in the confessional, everywhere!
It is with the thought of his mystical experiences in mind that his maxims should be meditated: "Love is more beautiful in the company of fear, because it is in this way that it becomes stronger." "The more one loves God, the less one feels it!"
St. Theresa of the Child Jesus opposed to the proud rationalism of her day the little way of spiritual childhood, but she also expiated it by terrible temptations against faith. Her cry, "I will believe!" is well known. Padre Pio also experience violent and prolonged temptations against faith, as his letters to Fr. Agostino testify:
Quote:Blasphemies cross my mind incessantly, and even more so false ideas, ideas of infidelity and unbelief. I feel my soul transfixed at every instant of my life, it kills me... My faith is upheld only by a constant effort of my will against every kind of human persuasion. My faith is only the fruit of the continual efforts that I exact of myself. And all of this, Father, is not something that happens a few times a day, but it is continuous... Father, how difficult it is to believe!
What precious lessons for us, should we, for example, be surprised at finding ourselves tempted to such a degree.
Spiritual Director
Padre Pio overcame these terrible trials by following what had been taught him in the novitiate: perseverance in prayer, mortification of the senses, unshakable fidelity to the demands of one’s duty of state, and, finally, perfect obedience to the priest in charge of his soul. His painfully acquired experience allowed him to draw to himself souls desirous of perfection, and to be demanding.
To the souls he directed, he gave a five-point rule: weekly confession, daily communion and spiritual reading, examination of conscience each evening and mental prayer twice a day. As for the recitation of the rosary, it is so necessary it goes without saying....
Quote:Confession is the soul’s bath. You must go at least once a week. I do not want souls to stay away from confession more than a week. Even a clean and unoccupied room gathers dust; return after a week and you will see that it needs dusting again!
To those who declare themselves unworthy to receive holy Communion, he answers:
Quote:It is quite true, we are not worthy of such a gift. However, to approach the Blessed Sacrament in a state of mortal sin is one thing, and to be unworthy, quite another. All of us are unworthy, but it is He who invites us. It is He who desires it. Let us humble ourselves and receive Him with a heart contrite and full of love.
To another, who told him that the daily examination of conscience seemed useless, since his conscience showed him clearly at each action whether it was good or bad, he replied:
Quote:That is true enough. But every experienced merchant in this world not only keeps track throughout the day of whether he has lost or gained on each sale. In the evening, he does the bookkeeping for the day to determine what he should do on the morrow. It follows that it is indispensable to make a rigorous examination of conscience, brief but lucid, every night.
The harm that comes to souls from the lack of reading holy books makes me shudder... What power spiritual reading has to lead to a change of course, and to make even worldly people enter into the way of perfection.
When Padre Pio was condemned to not exercise any ministry, he spent his free time, not in reading newspapers —"the Devil’s gospel" —but in reading books of doctrine, history and spirituality. Despite this, he would still say: "One looks for God in books, but finds Him in prayer."
His counsels for mental prayer are simple:
Quote:If you do not succeed in meditating well, do not give up doing your duty. If the distractions are numerous, do not be discouraged; do the meditation of patience, and you will still profit. Decide upon the length of your meditation, and do not leave your place before finishing, even if you have to be crucified... Why do you worry so much because you do not know how to meditate as you would like? Meditation is a means to attaining God, but it is not a goal in itself. Meditation aims at the love of God and neighbor. Love God with all your soul without reserve, and love your neighbor as yourself, and you will have accomplished half of your meditation.
The same holds for assisting at the Holy Sacrifice of the Mass: it is more concerned with making acts (of contrition, faith, love...) than with intellectual reflections or considerations. To someone asking whether it is necessary to follow the Mass in a missal, Padre Pio answered that only the priest needs a missal. According to him, the best way to attend the holy sacrifice is by uniting oneself to the Virgin of Sorrows at the foot of the cross, in compassion and love. It is only in Paradise, he assures his interlocutor, that we will learn of all the benefits that we received by assisting at holy Mass.
Padre Pio, who was so affable and pleasant in his relations with people, could become severe and inflexible when the honor of God was at stake, especially in church.
Quote:The whispering of the faithful would be authoritatively cut off by the Father, who would openly glare at anyone who failed to maintain a prayerful posture... If someone remained standing, even if it was because there were no places left in the pews, he would peremptorily invite him to kneel in order to participate worthily in the Holy Sacrifice of the Mass.
Not even an inattentive choirboy would be spared:
Quote:"My child, if you want to go to hell, you don’t need my signature."
The post-war fashions fell under the same censure:
Quote:Padre Pio, seated in his open confessional, all year round would ascertain that the women and girls who confessed to him were wearing skirts not too short. He would even cause tears to be shed when someone who had been waiting in line for hours would be turned away because of an offending hemline... Then some kind souls would step forward and offer help. In a corner, they would unsew the hem, or else lend the penitent a coat. Finally, sometimes the Father would allow the humiliated penitent to go to confession.
One day his spiritual director reproached him for his harsh conduct. He replied: "I could obey you, but each time it is Jesus who tells me how I am to deal with people." His severe manner, then, was inspired from above, uniquely for the honor of God and the salvation of souls.
Quote:Women who satisfy their vanity in their dress can never put on the life of Jesus Christ; moreover they even lose the ornaments of their soul as soon as this idol enters into their heart.
And let no one reproach him for lack of charity:
Quote:"I beg you not to criticize me by invoking charity, because the greatest charity is to deliver souls held fast by Satan in order to win them over to Christ."
Padre Pio and the Novus Ordo Missae
He was a model of respect and submission towards his religious and ecclesiastical superiors, especially during the time when he was persecuted. Nonetheless, he could not remain silent over a deviation that was baneful to the Church. Even before the end of the Council, in February 1965, someone announced to him that soon he would have to celebrate the Mass according to a new rite, ad experimentum, in the vernacular, which had been devised by a conciliar liturgical commission in order to respond to the aspirations of modern man. Immediately, even before seeing the text, he wrote to Paul VI to ask him to be dispensed from the liturgical experiment, and to be able to continue to celebrate the Mass of St. Pius V. When Cardinal Bacci came to see him in order to bring the authorization, Padre Pio let a complaint escape in the presence of the Pope’s messenger:
Quote:"For pity sake, end the Council quickly."
The same year, during the conciliar euphoria that was promising a new springtime to the Church, he confided to one of his spiritual sons: "In this time of darkness, let us pray. Let us do penance for the elect"; and especially for the one who has to be their shepherd here below: All his life, he immolated himself for the reigning pope, whose photograph was among the rare images that decorated his cell.
Renewal of Religious Life?
There are other scenes from his life that are full of meaning, for example, his reactions to the aggiornamento the religious orders concocted in the wake of Vatican II. (The citations here are taken from a book bearing an imprimatur):
Quote:In 1966, the Father General [of the Franciscans] came to Rome prior to the special Chapter on the Constitutions in order to ask Padre Pio for his prayers and benedictions. He met Padre Pio in the cloister. "Padre, I came to recommend to your prayers the special chapter for the new Constitutions..." He had scarcely gotten the words "special Chapter"..."new Constitutions" out of his mouth when Padre Pio made a violent gesture and cried out: "That is all nothing but destructive nonsense." "But Padre, after all, there is the younger generation to take into account... the youth evolve after their own fashion... there are new demands..." "The only thing missing is mind and heart, that’s all, understanding and love." Then he proceeded to his cell, did a half-turn, and pointed his finger, saying: "We must not denature ourselves, we must not denature ourselves! At the Lord’s judgment, St. Francis will not recognize us as his sons!"
A year later, the same scene was repeated for the aggiornamento of the Capuchins:
One day, some confreres were discussing with the Father Definiteur General [The counselor or adviser to the general or provincial of a religious order —Ed.] the problems in the Order, when Padre Pio, taking a shocked attitude, cried out, with a distant look in his eye:
Quote:"What in the world are you up to in Rome? What are you scheming? You even want to change the Rule of St. Francis!"
The Definiteur replied: "Padre, changes are being proposed because the youth don’t want to have anything to do with the tonsure, the habit, bare feet...."
Quote:Chase them out! Chase them out! What can you be saying? Is it they who are doing St. Francis a favor by taking the habit and following his way of life, or rather, isn’t it St. Francis who is offering them a great gift?
If we consider that Padre Pio was a veritable alter Christus, that his entire person, body and soul, was as perfectly conformed as possible to that of Jesus Christ, his stark refusal to accept the Novus Ordo and the aggiornamento should be for us a lesson to learn. It is also noteworthy that the good Lord desired to recall His faithful servant just before they were implacably imposed on the Church and the Capuchin Order. Noteworthy, too, is the fact that Katarina Tangari, one of Padre Pio’s most privileged spiritual daughters, so admirably supported the priests [of the SSPX] of Ecône until her death, one year after the episcopal consecrations of 1988.
Final Lesson: Fatima
Padre Pio was even less obliging towards the prevailing social and political order, or rather, disorder (in 1966): "the confusion of ideas and the reign of thieves." He prophesied that the Communists would come to power, "by surprise, without firing a shot... It will happen overnight."
This should not surprise us, since the requests of our Lady of Fatima have not been listened to. He even told Bishop Piccinelli, that the red flag will fly over the Vatican, "but that will pass." Here again, his conclusion rejoins that of the Queen of Prophets: "But in the end, my Immaculate Heart will triumph."
The means by which this prophesy will come to pass, we know: by the divine power; but it must be prompted by the two great powers in man’s hands: prayer and penance. This is the lesson which our Lady wanted to remind us of at the beginning of this century: God wants to save the world by devotion to the Immaculate Heart of Mary, and there is no problem, material or spiritual, national or international, that cannot be solved by the holy rosary and our sacrifices.
This is also the last lesson that Padre Pio wanted to leave us by his example, and especially by his "prayer groups," which he established throughout the world. "He was never without a rosary, there was even one under his pillow. During the day he recited several dozens of rosaries." A few hours before he died, as those around him urged him to speak a few more words, all he could say was: "Love the Blessed Virgin and make her loved. Always say the rosary!"
The imminent elevation of Venerable Padre Pio is certainly going to arouse in many souls both curiosity and admiration. We could take advantage of the opportunity to remind them of these few lessons, if indeed we know how to put them into practice ourselves, in the merciful love of the Most Holy Hearts of Jesus and Mary.
Translation by Angelus Press of an article that appeared in the Letter to the Friends of Saint Francis, publication of the Capuchin Fathers of St. Francis Monastery, Morgon, France, a traditional community which supports the work of Archbishop Lefebvre.
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