The Magdalene and Her Precious Ointment

Tomorrow, July 22, is the feast of St. Mary Magdalene, Penitent. It is a day to attend the Mass said in her honor, to pray St. Anselm's Prayer, and to bake Madeleines. Fish Eaters has a beautiful web page on St. Mary Magdalene that includes the prayer of St. Anselm, a recipe for Madeleines, scripture references, and many apt thoughts and reflections on this beloved saint. In keeping with the theme of this blog, today's post is about the plant involved in the Magdalene's anointing of Christ, which she does first in the house of Simon the Pharisee and later at her home in Bethany:

"And one of the Pharisees desired him to eat with him. And he went into the house of the Pharisee, and sat down to meat. And behold a woman that was in the city, a sinner, when she knew that he sat at meat in the Pharisee's house, brought an alabaster box of ointment; And standing behind at his feet, she began to wash his feet, with tears, and wiped them with the hairs of her head, and kissed his feet, and anointed them with the ointment." (Luke 7:36-38. Douay-Rheims.)

"Jesus therefore, six days before the pasch, came to Bethania, where Lazarus had been dead, whom Jesus raised to life. And they made him a supper there: and Martha served: but Lazarus was one of them that were at table with him. Mary therefore took a pound of ointment of right spikenard, of great price, and anointed the feet of Jesus, and wiped his feet with her hair; and the house was filled with the odor of the ointment." (John 12:1-3. Douay-Rheims.)

The ointment "of great price" with which the Magdalene anointed Our Lord was made from the plant Nardostachys grandiflora (depicted above), commonly called spikenard or nard. Spikenard has pink, bell-shaped flowers and rhizomes that are crushed to produce a thick aromatic oil that is used for incense or perfume. Spikenard is also mentioned in the Canticle of Canticles:

"While the king was at his repose, my spikenard sent forth the odor thereof." (Cant. 1:11.)

"Thy plants are a paradise of pomegranates with the fruits of the orchard. Cypress with spikenard. Spikenard and saffron, sweet cane and cinnamon, with all the trees of Libanus, myrrh and aloes with all the chief perfumes." (Cant. 4:13-14.)

It is interesting to reflect that when St. Mary Magdalene anointed Christ at Bethany, her "king was at his repose" and her "spikenard sent forth the odor thereof", just as in Canticle of Canticles. 

Image: 19th century botanical illustration of Nardostachys grandiflora, from Wikimedia Commons. In the public domain.

St. Anselm's Prayer to St. Mary Magdalene

Upcoming on Tuesday, July 22, is the feast of St. Mary Magdalene.  Here is St. Anselm's lovely prayer:

St. Mary Magdalene, thou didst come with springing tears to the spring of mercy, Christ; from Him thy burning thirst was abundantly refreshed, through Him thy sins were forgiven; by Him thy bitter sorrow was consoled.

My dearest lady, well thou knowest by thine own life how a sinful soul can be reconciled with its creator, what counsel a soul in misery needs, what medicine will restore the sick to health.

It is enough for us to understand, dear friend of God, to whom were many sins forgiven, because she loved much.

Most blessed lady, I who am the most evil and sinful of men do not recall thy sins as a reproach, but call upon the boundless mercy by which they were blotted out.

This is my reassurance, so that I do not despair; this is my longing, so that I shall not perish.

I say this of myself, miserably cast down into the depths of vice, bowed down with the weight of crimes, thrust down by my own hand into a dark prison of sins, wrapped round with the shadows of darkness.

Therefore, since thou art now with the chosen because thou art beloved and are beloved because thou art chosen of God, I, in my misery, pray to thee in bliss; in my darkness, I ask for light; in my sins, redemption; impure, I ask for purity.

Recall in loving kindness what thou used to be, how much thou didst need mercy, and seek for me that same forgiving love that thou didst receive when thou wert wanting it. Ask urgently that I may have the love that pierces the heart; tears that are humble; desire for the homeland of Heaven; impatience with this earthly exile; searing repentance; and a dread of torments in eternity.

Turn to my good that ready access that thou once didst have and still doth have to the spring of mercy.

Draw me to Him where I may wash away my sins; bring me to Him Who can slake my thirst; pour over me those waters that will make my dry places fresh. Thou wilt not find it hard to gain all thou doth desire from so loving and so kind a Lord, Who is alive and reigns and is thy friend.

For who can tell, beloved and blest of God, with what kind familiarity and familiar kindness He Himself didst reply on thy behalf to the calumnies of those who were against thee? How He didst defend thee, when the proud Pharisee was indignant, how He didst excuse thee, when thy sister didst complain, how highly He didst praise thy deed, when Judas didst begrudge it.

And, more than all this, what can I say, how can I find words to tell, about the burning love with which thou didst seek Him, weeping at the sepulchre, and wept for Him in thy seeking?

How He cameth, who can say how or with what kindness, to comfort thee, and madest thee burn with love still more; how He didst hide from thee when thou didst want to see Him, and showed Himself when thou didst not think to see Him; how He was there all the time thou didst seek Him, and how He didst seek thee when, seeking Him, thou didst weep.

But Thou, most holy Lord, why didst Thou ask her why she weeps? Surely Thou canst see her heart, the dear life of her soul, is cruelly slain.

O love to be wondered at;

O evil to be shuddered at;

Thou didst hang on the wood, pierced by iron nails, stretched out like a thief for the mockery of wicked men; and yet, 'Woman,' Thou didst say, 'why art thou weeping?' She had not been able to prevent them from killing Thee, but at least she longed to keep Thy Body for a while with ointments lest it decay.

No longer able to speak with Thee living, at least she could mourn for Thee dead. So, near to death and hating her own life, she repeats in broken tones the words of life which she had heard from the living.

And now, besides all this, even the Body which she was glad, in a way, to have kept, she believes to have gone.

And can Thou asketh her, 'Woman, why art thou weeping?' Had she not reason to weep? For she had seen with her own eyes---if she could bear to look---what cruel men cruelly did to Thee; and now all that was left of Thee from their hands she thinks she has lost. All hope of Thee has fled, for now she has not even Thy lifeless Body to remind her of Thee.

And someone asks, 'Whom art thou looking for? Why art thou weeping?'

Thou, her sole joy, should be the last thus to increase her sorrow. But Thou knowest it all well, and thus Thou didst wish it to be, for only in such broken words and sighs can she convey a cause of grief as great as hers. The love Thou hast inspired Thou didst not ignore.

And indeed Thou knowest her well, the gardener, Who planted her soul in His garden. What Thou plantest, I think Thou doth also water.

Does Thou water, I wonder, or does Thou test her? In fact, Thou art both watering and putting to the test.

But now, good Lord, gentle Master, look upon Thy faithful servant and disciple, so lately redeemed by Thy Blood, and see how she burneth with anxiety, desiring Thee, searching all round, questioning, and what she longest for is nowhere found.

Nothing she seest canst satisfy her, since Thou Whom alone she wouldst behold, she seest not. What then?

How long will my Lord leave His beloved to suffer thus? Have Thou put off compassion now Thou hast put on incorruption? Did Thou let go of goodness when Thou didst lay hold of immortality? Let it not be so, Lord.

Thou will not despise us mortals now Thou hast made Thyself immortal, for Thou didst make Thyself a mortal in order to give us immortality. And so it is; for love's sake He canst not bear her grief for long or go on hiding Himself. For the sweetness of love He showeth Himself Who would not for the bitterness of tears.

The Lord calls His servant by the name she hast often heard and the servant doth know the voice of her own Lord.

I think, or rather I am sure, that she responded to the gentle tone with which He was accustomed to call, 'Mary'. What joy filled that voice, so gentle and full of love.

He could not have put it more simply and clearly: 'I know who thou art and what thou wanteth; behold Me; do not weep, behold Me; I am He Whom Thou seekest.'

At once the tears are changed; I do not believe that they stopped at once, but where once they were wrung from a heart broken and self-tormenting they flow now from a heart exulting. How different is, 'Master!' from 'If thou hast taken Him away, tell me'; and, 'They have taken away my Lord, and I do not know where they have laid Him,' has a very different sound from, 'I have seen the Lord, and He hast spoken to me.'

But how should I, in misery and without love, dare to describe the love of God and the blessed friend of God? Such a flavour of goodness will make my heart sick if it has in itself nothing of that same virtue.

But in truth, Thou Who art very truth, Thou knowest me well and canst testify that I write this for the love of Thy love, my Lord, my most dear Jesus.

I want Thy love to burn in me as Thou commandest so that I may desire to love Thee alone and sacrifice to Thee a troubled spirit, 'a broken and a contrite heart'.

Give me, O Lord, in this exile, the bread of tears and sorrow for which I hunger more than for any choice delights.

Hear me, for Thy love, and for the dear merits of Thy beloved Mary, and Thy blessed Mother, the greater Mary.

Redeemer, my good Jesus, do not despise the prayers of one who hast sinned against Thee but strengthen the efforts of a weakling that loves Thee.

Shakest my heart out of its indolence, Lord, and in the ardour of Thy love bringest me to the everlasting sight of Thy glory where with the Father and the Holy Spirit Thou livest and reignest, God, for ever. Amen.


Image:
Ugalino de Nerio's Mary Magdalene from the Web Gallery of Art

The Rose and the Precious Blood of Christ

In the traditional calendar, today, July 1, is the Feast of the Most Precious Blood of Our Lord Jesus Christ. Many of us will pray the Litany of the Precious Blood daily throughout the month of July and will honor this aspect of Our Divine Savior in some special way in the sacred spaces in our homes.

While many Catholics are aware of the symbolism of the rose in relation to the Virgin Mary, fewer may be aware that Our Lord's Precious Blood is also symbolized by the rose:

"Albert Magnus . . wrote of 'the rose made red by the blood of Christ in his passion' and described Christ as the rose of Jericho blossoming in the resurrection,' A popular guide to rosary devotion similarly alluded to the rosary as crimson 'because the Precious Blood of Our Lord has fallen upon it.' In medieval texts, 'Christ is the rosebush,' 'each drop of his precious blood is like one of its blossoms,' his blood is 'rose colored,' and his wounds correspond to the rose's petals' . The rose represents Christ's wounded sacred heart, the cup that collects his spilled blood and the resurrection as a blood-red blossoming out of death."

A relationship between Christ's blood and the rose is also found in the title and first line of Joseph Mary Plunkett's poem, I See His Blood Upon the Rose.

The blog Holy Cards for Your Inspiration has a lovely Precious Blood holy card entitled Chalice of Love.

Source:
The quoted material is from Graziano, Frank; Wounds of Love (Oxford University Press U.S., New York, 2004); p. 72. (Please note that this book on the whole is NOT recommended as it presents a distorted view of St. Rose of Lima.)

Image:
Rose bush from Wikimedia Commons. Some rights reserved.

Prayer to the Sacred Heart of Jesus

                                                                    

 

O Divine Redeemer! Humbly prostrate at the foot of Thy Cross, I call upon Thee to incline Thy Sacred Heart to pardon me.

Jesus, misjudged and despised, have mercy on me!

Jesus, calumniated and persecuted, have mercy on me!

Jesus, abandoned by men and tempted in the desert, have mercy on me!

Jesus, betrayed and sold, have mercy on me!

Jesus, insulted, accused, and unjustly condemned, have mercy on me!

Jesus, clothed in a robe of ignominy and contempt, have mercy on me!

Jesus, mocked and scoffed at, have mercy on me!

Jesus, bound with cords and led through the streets, have mercy on me!

Jesus, treated as a fool and classed with malefactors, have mercy on me!

Jesus, cruelly scourged, have mercy on me!

Jesus, held inferior to Barabbas, have mercy on me!

Jesus, despoiled of Thy garments, have mercy on me!

Jesus, crowned with thorns and reviled, have mercy on me!

Jesus, bearing the Cross amid the maledictions of the people, have mercy on me!

Jesus, bowed down by ignominies, pain, and humiliations, have mercy on me!

Jesus, crucified between thieves, have mercy on me!

Jesus, dying for my sins amid all kinds of suffering, have mercy on me!

Let us pray.

Sacred Heart of Jesus, my Redeemer! Exercise, I beseech Thee, Thy office of mediator with me, and permit not that Thy sufferings and cruel death be in vain for my salvation, but let them bring forth, for Thy glory, fruits of salvation in me, that my heart may love, praise, and glorify Thee for ever and ever. Amen.

Christ's Ascension

"But you shall receive the power of the Holy Ghost coming upon you, and you shall be witnesses unto me in Jerusalem, and in all Judea, and Samaria, and even to the uttermost part of the earth. And when he had said these things, while they looked on, he was raised up: and a cloud received him out of their sight. And while they were beholding him going up to heaven, behold two men stood by them in white garments. Who also said: Ye men of Galilee, why stand you looking up to heaven? This Jesus who is taken up from you into heaven, shall so come, as you have seen him going into heaven." (Acts 1:8-11. Douay-Rheims version.)

Today is Ascension Thursday.

Image: Giotto's "Ascension"

The North American Martyrs and the Lake of the Blessed Sacrament

In 1646, Fr. Isaac Jogues, S.J. (1607-1646) named the body of water depicted in this lovely painting the "Lac du Saint Sacrement" (Lake of the Blessed Sacrament).* In the same year, Fr. Jogues and his companion Jean de Lalande, a lay missionary, were martyred by the Mohawk Indians near what is now Auriesville, New York, about 65 miles from the lake. 

Their martyrdom occurred on October 18, 1646. In 1930, Pope Pius XI canonized Isaac Jogues, along with Jean de Lalande and six other martyred missionaries, now known as the "North American Martyrs". Their feast is celebrated on September 26 in Canada and in the traditional calendar. In the modern calendar, it is celebrated October 19. 

Fr. Jogues was born in Orléans, France on January 10, 1607. He entered the Jesuit novitiate school at Rouen at age 17, and went on to study at the royal college at La Fleche, and then at the College of Clermont at the University of Paris. He celebrated his first Mass on February 10, 1636, and a few months later was on his way to the Jesuit mission in New France on the north American continent:

"In the summer of 1636, at the age of twenty-nine, he embarked for Canada with several of his fellows . . . Drawings of Jogues made at about this time reveal features of unusual refinement; this air of delicacy was, however, deceptive, for beneath it lay heroic powers of physical endurance."

In 1642, some Huron Indian converts, along with missionaries William Couture, Rene Goupil, and Fr. Jogues were attacked by Mohawk warriors. Some of the Hurons escaped. Fr. Jogues could have gotten away too but when he saw that Goupil, a physician, had been captured, he gave himself up. They were taken to the fortress of the Mohawks in what is now east central New York State:

"Fr. Jogues wrote: 'We were made to go up from the shore between two lines of Indians who were armed with clubs, sticks, and knives. I was the last and blows were showered on me. I fell on the ground and thought my end had come, but they lifted me up all streaming with blood and carried me more dead than alive to the platform.' Worse tortures followed. The Iroquois were especially cruel to the Huron converts. At this time and during subsequent torturings Father Jogues suffered the loss of two fingers."

To be more specific, according to Fr. Jogues own description, the Mohawks used their teeth to tear out nearly all of his fingernails and bit off two of his fingers. Goupil was killed, and Fr. Jogues was held as a slave for more than a year:

"'He would sometimes escape. . . and wander in the forest, telling his beads and repeating passages of Scripture. In a remote and lonely spot he cut the bark in the form of a cross from the trunk of a great tree; and here he made his prayers. [He was a] living martyr, half clad in shaggy furs, kneeling in the snow among the icicled rocks and beneath the gloomy pines, bowing in adoration before the emblem of his faith in which was his only consolation and his only hope' . . . The Indians were not without respect for their strange captive, naming him 'the indomitable one.' . . . As opportunity offered, he baptized children he found dying. During the year he baptized some seventy persons . . ."

In Fr. Jogues' letters, he wrote that once he baptized two Indians by using for baptismal water the raindrops that had gathered on some corn stalks given them to chew. He baptized others using water from a stream. Some Protestant Dutchmen helped Fr. Jogues escape his Mohawk captors and paid a sum to the Indians not to pursue him.

On November 5, 1643, Fr. Jogues left by ship from what is now New York City, and towards the end of December reached the coast of Cornwall. From there, he took a coal ship to Brittany, arriving on Christmas Day. Then he traveled on to Rennes where he went to the rector's house. There he astonished the rector since it was commonly believed he had likely been killed.

During an encounter with Fr. Jogues, Anne of Austria (1601-1666) was moved to tears when she saw his wounded hands, which had barely healed from the cruelty of the Indians. The Queen then paid him homage:

"Jogues was received by Anne of Austria, and told his story. At its conclusion, the Queen arose and stooped to kiss the mutilated hands . . ."

Fr. Joques was concerned that the injuries to his hands would make it illicit for him to say Mass. Pope Urban VIII, however, abrogated for him the rule that the Eucharist could only be touched with the thumb and forefinger. In doing this, the Pope used words to the effect that it would not be just to prevent a martyr for Christ from drinking the Blood of Christ.

Fr. Jogues desired to return to North America and was permitted to do so. By June, 1644, he was back in Quebec, and worked successfully for some time, even traveling back and forth to the place where he had formerly been held hostage. In 1646, however, he was again taken captive by the Mohawks, along with the lay missionary Jean de Lalande:

"In the [Mohawk] councils the majority were ready to give the brave Ondessonk [Fr. Jogues] his freedom, but the minority faction, members of the Bear clan, took matters into their own hands. They invited Jogues to pay them a visit, and as he unsuspectingly entered the cabin of the Bear chief, he was brutally tomahawked. The next day Lalande met the same fate, and both bodies were thrown into a nearby ravine. Their heads were cut off and placed on poles facing the trail by which they had come, as if in warning to other Black Robes."

On the site of the martyrdom of Fr. Jogues and Lalande, there is now a shrine:

"Today, near the town of Auriesville, New York, which on the best archeological authority is accepted as the site of Ossernenon, there is a famous Catholic shrine and pilgrimage place. It was dedicated in 1885 to the Martyrs of North America and to their Indian converts. Here pilgrims come to honor the memory of the Jesuits of the seventeenth century who faced death in the wilderness. The eight martyrs—Jogues, Lalande, Brebeuf, Lalemant, Garnier, Daniel, Goupil, and Chabanel . . .".

Source: The quoted material is from "Saint Isaac Jogues, Martyr - 1646", an article in the online library of the Eternal Word Television Network that relies on a Lives of the Saints published by John J. Crawley & Co., Inc., author and year unknown.

Image: Painting by John F. Kensett, from Wikimedia Commons. In the public domain. 

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*Now more commonly known by its secular name, Lake George, this lake in the Adirondack Mountains of New York State will always be the Lake of the Blessed Sacrament to Catholics.

The Holy Cross and the Basil Plant

September 14, the Church celebrates the feast of the Exaltation of the Holy Cross. The herb basil, which should be in every sacristan’s garden, is associated with the Cross. It is said that a sprig of the fragrant plant was found growing from the sacred Wood.

Image: Ocymum basilicum, from Wikimedia Commons. Pursuant to Free License.

The Crown of Thorns and the Euphorbia Plant

As mentioned in an earlier post, the month of July is devoted to the Precious Blood of Our Lord Jesus Christ.

The Litany of the Precious Blood includes the verse and response: "Blood of Christ, flowing forth in the Crowning with Thorns. Save us." Thus, July is an appropriate time to consider the plant Euphorbia Milii (also known as Euphorbia Splendens).

In Catholic horticulture, the Euphorbia Milii is called the "Crown of Thorns", "Christ Plant", or "Christ Thorn":

"The common names allude to the legend that the crown of thorns worn by Christ at the time of his crucifixion was made from stems of this plant. Interestingly, the stems of this plant are pliable and can be intertwined into a circle. There exists substantial evidence that the species, native to Madagascar, had been brought to the Middle East before the time of Christ."

Dr. T. Ombrello, the source of the foregoing quotation, gives a great deal of additional information about the plant as well as warnings about its toxic and allergenic properties.

Source:
Dr. T. Ombrello, "Crown of Thorns", website of Union County College (New Jersey), Department of Biology.

Image:
Botanical illustration of euphorbia, from Wikimedia Commons. In the public domain.

Capturing the Divine King

One finds in the writings of the saints, and in art, powerful figures of speech depicting God as a lover in ardent pursuit of the human soul. An example is Francis Thompson's poem, The Hound of Heaven.

St. Teresa of Avila, however, in writing about contemplative prayer, reverses the chase. She uses a breath-taking metaphor where the human soul is a chess player seeking to capture Christ the King:

"I hope you do not think I have written too much about this already; for I have only been placing the board, as they say. You have asked me to tell you about the first steps in prayer; although God did not lead me by them, my daughters I know no others, and even now I can hardly have acquired these elementary virtues. But you may be sure that anyone who cannot set out the pieces in a game of chess will never be able to play well, and, if he does not know how to give check, he will not be able to bring about a checkmate. Now you will reprove me for talking about games, as we do not play them in this house and are forbidden to do so. That will show you what kind of a mother God has given you -- she even knows about vanities like this! However, they say that the game is sometimes legitimate. How legitimate it will be for us to play it in this way, and, if we play it frequently, how quickly we shall give checkmate to this Divine King! He will not be able to move out of our check nor will He desire to do so.

"It is the queen which gives the king most trouble in this game and all the other pieces support her. There is no queen who can beat this King as well as humility can; for humility brought Him down from Heaven into the Virgin's womb and with humility we can draw Him into our souls by a single hair. Be sure that He will give most humility to him who has most already and least to him who has least. I cannot understand how humility exists, or can exist, without love, or love without humility, and it is impossible for these two virtues to exist save where there is great detachment from all created things.

"You will ask, my daughters, why I am talking to you about virtues when you have more than enough books to teach you about them and when you want me to tell you only about contemplation. My reply is that, if you had asked me about meditation, I could have talked to you about it, and advised you all to practice it, even if you do not possess the virtues. For this is the first step to be taken towards the acquisition of the virtues and the very life of all Christians depends upon their beginning it. No one, however lost a soul he may be, should neglect so great a blessing if God inspires him to make use of it. All this I have already written elsewhere, and so have many others who know what they are writing about, which I certainly do not: God knows that.

"But contemplation, daughters, is another matter. This is an error which we all make: if a person gets so far as to spend a short time each day in thinking about his sins, as he is bound to do if he is a Christian in anything more than name, people at once call him a great contemplative; and then they expect him to have the rare virtues which a great contemplative is bound to possess; he may even think he has them himself, but he will be quite wrong. In his early stages he did not even know how to set out the chessboard, and thought that, in order to give checkmate, it would be enough to be able to recognize the pieces. But that is impossible, for this King does not allow Himself to be taken except by one who surrenders wholly to Him."

Source:
St. Teresa of Jesus, The Way of Perfection.

Image:
Giovanni di Paolo's, "Madonna of Humility", from the Web Gallery of Art. In the public domain.

The Seven Sorrows of the Virgin

In the traditional calendar, today is Friday of Passion Week. It is one of the two days of the year on which the Church commemorates the Seven Sorrows of the Blessed Virgin Mary. The other day is September 15.

During Passion Week, the focus is on Mary's compassion for her Divine Son, while the September commemoration focuses on our compassion for Mary's suffering as exemplified in the Devotion of the Seven Sorrows.

The Seven Sorrows

St. Simeon's prophecy that a sword would pierce Mary's soul (Lk. 2:34)

The flight from Herod into Egypt (Matt.2:13)

The loss of Jesus in the temple (Lk. 2:43)

The meeting of Mary with Jesus on the way to Calvary (Lk. 23:26)

The Crucifixion (Jn. 19:25)

Jesus' descent from the Cross (Matt. 27:57)

The burial of Jesus (Jn. 19:40)

Image:
Durer's, "The Seven Sorrows of the Virgin" (oil on panel), from the Web Gallery of Art. In the public domain. (Note that Durer portrays the last three sorrows somewhat differently. The last three appear to be: Jesus is nailed to the Cross; Jesus' Crucifixion; Jesus' descent and burial.)

Near the Crib of Christ

In the traditional calendar, today January 29, is the feast day of St. Francis de Sales (1567- 1622), Bishop of Geneva and the author of Introduction to the Devout Life, Treatise on the Love of God, and other works.*

This wonderful saint was born to aristocratic parents at Thorens, in the Duchy of Savoy (France). He was consecrated the Bishop of Geneva in 1602. At that time, the seat of the Bishop of Geneva was in Annecy in Savoy as the Calvinists controlled Geneva.

St. Francis de Sales fought the heresy of Calvinism and is said to have brought 72,000 heretics to the true Faith. Under his spiritual guidance, St. Jane Frances de Chantal founded the Order of the Visitation. He was beatified in 1661, canonized in 1665, and declared a Doctor of the Church in 1877.

In The Liturgical Year, Dom Gueranger said, "The angelic bishop Francis of Sales has a right to a distinguished position near the Crib of Jesus, on account of the sweetness of his virtues, the childlike simplicity of his heart, and the humility and tenderness of his love."

An touching example of St. Francis de Sales' "simplicity of heart" is found in his statement about St. Mary Magdalene in Introduction to the Devout Life (Part III, Chapter XXIX): "Simon the leper called Magdalene a sinner, because she had once lived a life of sin; but he lied, for she was a sinner no longer, but rather a very saintly penitent, and so our Lord Himself undertook her defense."

The saint died in Lyons. His body was brought to Annecy while his heart was kept at Lyons. He is buried at the Visitation Convent of Annecy. At the time of the French Revolution, the Visitation nuns took his heart from Lyons to Venice. According to the Catholic Encyclopedia, "A great number of wonderful favors have been obtained at his tomb in the Visitation Convent of Annecy."

Image:
St. Francis de Sales from Wikimedia Commons. In the public domain.
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*In the Novus Ordo calendar, his feast day was celebrated January 24.

The Lioness and Her Lord

In Introduction to the Devout Life, St. Francis de Sales uses a compelling metaphor about a lioness to describe the soul's need for the sacrament of Confession:

"Our Savior has bequeathed the Sacrament of Penitence and Confession to His Church, in order that therein we may be cleansed from all our sins, however and whenever we may have been soiled thereby. Therefore, my child, never allow your heart to abide heavy with sin, seeing that there is so sure and safe a remedy at hand. If the lioness has been in the neighborhood of other beasts she hastens to wash away their scent, lest it should be displeasing to her lord; and so the soul which has ever so little consented to sin, ought to abhor itself and make haste to seek purification, out of respect to His Divine Gaze Who beholds it always. Why should we die a spiritual death when there is a sovereign remedy available?

"Make your confession humbly and devoutly every week, and always, if you can, before communicating, even although your conscience is not burdened with mortal sin; for in confession you do not only receive absolution for your venial sins, but you also receive great strength to help you in avoiding them henceforth, clearer light to discover your failings, and abundant grace to make up whatever loss you have incurred through those faults. You exercise the graces of humility, obedience, simplicity and love, and by this one act of confession you practice more virtue than in any other.

"Be sure always to entertain a hearty sorrow for the sins you confess, however small they are; and also a steadfast resolution to correct them in the future. Some people go on confessing venial sins out of mere habit, and conventionally, without making any effort to correct them, thereby losing a great deal of spiritual good. Supposing that you confess having said something untrue, although without evil consequences, or some careless words, or excessive amusement;—repent, and make a firm resolution of amendment: it is a mere abuse to confess any sin whatever, be it mortal or venial, without intending to put it altogether away, that being the express object of confession.

"Beware of unmeaning self-accusations, made out of a mere routine, such as, 'I have not loved God as much as I ought; I have not prayed with as much devotion as I ought; I have not loved my neighbor as I ought; I have not received the Sacraments with sufficient reverence;' and the like. Such things as these are altogether useless in setting the state of your conscience before your Confessor, inasmuch as all the Saints in Paradise and all men living would say the same. But examine closely what special reason you have for accusing yourself thus, and when you have discovered it, accuse yourself simply and plainly of your fault. For instance, when confessing that you have not loved your neighbor as you ought, it may be that what you mean is that having seen some one in great want whom you could have succored, you have failed to do so. Well then, accuse yourself of that special omission: say, “Having come across a person in need, I did not help him as I might have done,” either through negligence, or hardness, or indifference, according as the case may be. So again, do not accuse yourself of not having prayed to God with sufficient devotion; but if you have given way to voluntary distractions, or if you have neglected the proper circumstances of devout prayer whether place, time, or attitude—say so plainly, just as it is, and do not deal in generalities, which, so to say, blow neither hot nor cold.

"Again, do not be satisfied with mentioning the bare fact of your venial sins, but accuse yourself of the motive cause which led to them. For instance, do not be content with saying that you told an untruth which injured no one; but say whether it was out of vanity, in order to win praise or avoid blame, out of heedlessness, or from obstinacy. If you have exceeded in society, say whether it was from the love of talking, or gambling for the sake of money, and so on. Say whether you continued long to commit the fault in question, as the importance of a fault depends greatly upon its continuance: e.g., there is a wide difference between a passing act of vanity which is over in a quarter of an hour, and one which fills the heart for one or more days. So you must mention the fact, the motive and the duration of your faults. It is true that we are not bound to be so precise in confessing venial sins, or even, technically speaking, to confess them at all; but all who aim at purifying their souls in order to attain a really devout life, will be careful to show all their spiritual maladies, however slight, to their spiritual physician, in order to be healed.

"Do not spare yourself in telling whatever is necessary to explain the nature of your fault, as, for instance, the reason why you lost your temper, or why you encouraged another in wrong-doing. Thus, some one whom I dislike says a chance word in joke, I take it ill, and put myself in a passion. If one I like had said a stronger thing I should not have taken it amiss; so in confession, I ought to say that I lost my temper with a person, not because of the words spoken so much as because I disliked the speaker; and if in order to explain yourself clearly it is necessary to particularize the words, it is well to do so; because accusing one’s self thus simply one discovers not merely one’s actual sins, but one’s bad habits, inclinations and ways, and the other roots of sin, by which means one’s spiritual Father acquires a fuller knowledge of the heart he is dealing with, and knows better what remedies to apply. But you must always avoid exposing any one who has borne any part in your sin as far as possible. Keep watch over a variety of sins, which are apt to spring up and flourish, often insensibly, in the conscience, so that you may confess them and put them away . . .

"Do not lightly change your Confessor, but having chosen him, be regular in giving account of your conscience to him at the appointed seasons, telling him your faults simply and frankly, and from time to time—say every month or every two months, show him the general state of your inclinations, although there be nothing wrong in them; as, for instance, whether you are depressed and anxious, or cheerful, desirous of advancement, or money, and the like."

Source:
St. Francis de Sales, Introduction to the Devout Life, Part II, Chapter XIX, "On Confession".

Image:
Antoine-Louis Barye's, "Lions near their Den" from Web Gallery of Art. In the public domain.

The Honey of Heraclea

In Introduction to the Devout Life, St. Francis de Sales uses a metaphor about honey to speak of good and evil friendships. In Part III, Chapter XVII, he explains that the nectar for the honey of Heraclea of Pontus is gathered by bees from poisonous aconite, which is plentiful in Heraclea. Then in Part III, Chapter XX ("Of the difference between True and Vain Friendships") he says :

"Observe, Philothea, this important admonition. The honey of Heraclea, which is so poisonous, altogether resembles that which is wholesome, and there is great danger of mistaking one for the other, or of mixing them, for the virtue of one would not counteract the harmfulness of the other. So we must be on our guard not to be deceived in making friendships, especially between persons of the opposite sexes, for not infrequently Satan deludes those who love one another. They may begin with a virtuous affection, but if discretion be lacking, frivolity will creep in, and then sensuality, till their love becomes carnal: even in spiritual love there is a danger if people are not watchful, although it is not so easy to be deluded therein, inasmuch as the very purity and transparency of spiritual affection show Satan’s stains more promptly. Consequently, when he seeks to interpose, he does it stealthily, and strives to insinuate impurity almost imperceptibly. You may distinguish between worldly friendship and that which is good and holy, just as one distinguishes that poisonous honey from what is good—it is sweeter to the taste than ordinary honey, owing to the aconite infused;—and so worldly friendship is profuse in honeyed words, passionate endearments, commendations of beauty and sensual charms, while true friendship speaks a simple honest language, lauding naught save the Grace of God, its one only foundation. That strange honey causes giddiness; and so false friendship upsets the mind, makes its victim to totter in the ways of purity and devotion, inducing affected, mincing looks, sensual caresses, inordinate sighings, petty complaints of not being loved, slight but questionable familiarities, gallantries, embraces, and the like, which are sure precursors of evil; whereas true friendship is modest and straightforward in every glance, loving and pure in caresses, has no sighs save for Heaven, no complaints save that God is not loved sufficiently. That honey confuses the sight, and worldly friendship confuses the judgment, so that men think themselves right while doing evil, and assume their excuses and pretexts to be valid reasoning. They fear the light and love darkness; but true friendship is clear-sighted, and hides nothing—rather seeks to be seen of good men. Lastly, this poisonous honey leaves an exceeding bitter taste behind; and so false friendship turns to evil desires, upbraidings, slander, deceit, sorrow, confusion and jealousies, too often ending in downright sin; but pure friendship is always the same—modest, courteous and loving—knowing no change save an increasingly pure and perfect union, a type of the blessed friendships of Heaven.

"When young people indulge in looks, words or actions which they would not like to be seen by their parents, husbands or confessors, it is a sure sign that they are damaging their conscience and their honor. Our Lady was troubled when the Angel appeared to her in human form, because she was alone, and he spoke to her with flattering although heavenly words. O Savior of the world, if purity itself fears an Angel in human shape, how much more need that our impurity should fear men, although they take the likeness of an Angel, if they speak words of earthliness and sensuality[.]"

Image:
Illustration from Tacuina Sanitatis (14th century), from Wikimedia Commons. In the public domain.

And the Angel Said Unto Them

"Et dixit illis Angelus . . . Et hoc vobis signum: Invenietis infantem pannis involutum, et positum in praesepio."

"And the Angel said unto them . . . And this shall be a sign unto you: you shall find the Infant wrapped in swaddling clothes, and laid in a manger."

(Lk. 2:10, 12.)

May you have a Blessed Christmas and New Year!

Image:
Giotto's Nativity, from Wikimedia Commons. In the public domain.

Gabriel García Moreno and His King

Today, the last Sunday in October, is the Feast of Christ the King in the traditional calendar. It is a good time to remember Gabriel García Moreno (1821-1875), the President of Ecuador. He was born on Christmas Eve, and died on the Feast of the Transfiguration, martyred because of his zeal for Christ the King.

García Moreno was a descendant of Spanish nobility. Prior to serving as President, he was a journalist and a lawyer. As President, he was responsible for a large number of reforms throughout Ecuadorian society. He promoted universal literacy and, under his leadership, Ecuador excelled in science and education.

An ardent Catholic, García Moreno was instrumental in the consecration of Ecuador to the Sacred Heart of Jesus in 1873. For the consecration, he commissioned a painting depicting Christ with his Sacred Heart, holding a globe and scepter -- symbols of Christ's Kingship.

García Moreno's Catholicism so enraged the Masonic secret societies that after he was re-elected for a third term they marked him for death. There had already been a failed attempt to assassinate him and during the time leading up to his death he received many warnings. He wrote to Pope Pius IX, "What happiness if your benediction should obtain for me from Heaven the grace of shedding my blood for Him, who being God was willing to shed His blood for us upon the Cross!" To others, he said, "The enemies of God and the Church can kill me, but God does not die."

On August 6, 1875, García Moreno left the Cathedral of Quito where he had been praying before the Blessed Sacrament and was shot and attacked with machetes on the steps outside. His last words were "Dios no Muere!" (God does not die), which echoed his earlier statement that the evildoers could kill him but not his God. His left arm was severed and his right hand cut off. On his person were found a relic of the True Cross, scapulars of the Passion and the Sacred Heart, his Rosary, and a copy of The Imitation of Christ. Written on the last page of the book was the private rule of life that he adhered to.

An academic-type lecture by Msgr. Ignacio Barreiro detailing the life of Gabriel García Moreno and his many reforms can be purchased online for $1.50 as an mp3 download from Keep the Faith.

Image:
Gabriel García Moreno, from Wikimedia Commons. In the public domain.

The Virgin of the Passion (Our Lady of Perpetual Help)

Today is the feast day of Our Lady of Perpetual Help. Here are portions of a reflection published in a recent bulletin of the Institute of Christ the King Sovereign Priest:

“The eight-point star on her forehead represents the Eastern idea that Mary is the star that leads us to Jesus. The letters above her head proclaim her the Mother of God (in Greek).”

“Jesus is not looking at us, or at Mary, or at the angels. Though he clings to his mother, he is looking away, at something we cannot see, something that made him run so fast to his mother that one of his sandals has almost fallen off, something that makes him cling to her for protection and love.”

“The figures that hover on either side of Jesus and Mary, the Greek letters above them identify them as Archangels Gabriel and Michael . . . they bear the instruments of Christ’s Passion.”

“On the left, Michael holds an urn filled with the gall that the soldiers offered to Jesus on the cross, the lance that pierced his side, and the reed with the sponge. To the right, Gabriel carries the cross and four nails. Jesus has seen part of his destiny, the suffering and death he will undergo.”

Information about how to read ikons in general and this ikon in particular can be found at Fish Eaters here.

The Dogwood and the Cross

"Each delicate white or pink blossom of the dogwood has the form of a cross -- two long and two short petals. Look closely at a dogwood flower and you will see on the center of the outer edge of each petal there are small holes remindful of nail prints, and the tips of the petals are rusty on one side and brown-red on the other. It is not hard to imagine they represent the spikes that pierced the Hands and Feet of Our Lord on the Cross. And in the center of the flower there is a green cluster that recalls the crown of thorns."

From Elaine M. Jordan at Tradition in Action: The Legend of the Dogwood

Christ's Victory

"And on the first day of the week, very early in the morning, they came to the sepulchre, bringing the spices which they had prepared. And they found the stone rolled back from the sepulchre. And going in, they found not the body of the Lord Jesus. And it came to pass, as they were astonished in their mind at this, behold, two men stood by them, in shining apparel. And as they were afraid, and bowed down their countenance towards the ground, they said unto them: Why seek you the living with the dead?

"He is not here, but is risen. Remember how he spoke unto you, when he was in Galilee, Saying: The Son of man must be delivered into the hands of sinful men, and be crucified, and the third day rise again. And they remembered his words. And going back from the sepulchre, they told all these things to the eleven, and to all the rest. And it was Mary Magdalen, and Joanna, and Mary of James, and the other women that were with them, who told these things to the apostles.

"And these words seemed to them as idle tales; and they did not believe them. But Peter rising up, ran to the sepulchre, and stooping down, he saw the linen cloths laid by themselves; and went away wondering in himself at that which was come to pass." (Luke 24:1-12. Douay-Rheims version.)

Today is Easter Sunday.

The image is Giotto's "Noli Me Tangere"

Darkness and Silence, then Light and Song

Today is Holy Saturday.

The image is "The Entombment" by Fra Angelico.

Christ's Sacrifice

"And Jesus having cried out with a loud voice, gave up the ghost. And the veil of the temple was rent in two, from the top to the bottom. And the centurion who stood over against him, seeing that crying out in this manner he had given up the ghost, said: Indeed this man was the son of God." (Mark 15:37-39. Douay-Rheims version.) Today is Good Friday.

The image above is Giotto's "The Crucifixion"