EJJA SPIRTU MQADDES - Patri Ġorġ Żammit OFM Conv.

IKTUS II - 109 - Ejja Spirtu Mqaddes    

Ejja Spirtu Mqaddes fostna hawnhekk,
Ħu din il-qalb tagħna kollha għaliK;
U bis-seba' doni, li fiha nissilt,
Int għallimha tħobb, kif ħabbejtha Int.

Ejja Spirtu Mqaddes fostna hawnhekk,
U dan il-moħħ tagħna ħudu għaliK;
Ħalli naħsbu t-tajjeb, u nwarrbu l-ħażin,
Hekk inkunu lkoll, l-għeżeż maħbubin.


Rit:
 Spirtu qaddis, ħeġġeġ lil qalbi
 Spirtu qaddis, dawwal lil moħħi,
 Spirtu qaddis, naddafli fommi,
 Naddafli fommi,
 Naddafli fommi mit-tinġis.

Ejja Spirtu Mqaddes fostna hawnhekk,
Ħu dan il-fomm tagħna, imlieh b'tifħir;
Għinu jgħid is-sewwa,
Jitrawwem fis-skiet,
B'hekk biss jista' jduq,
Il-wens tas-smewwiet.

Ejja Spirtu Mqaddess fostna hawnhekk,
f'familja waħda għaqqadna lkoll;
Fejn hemm tnejn jew tlieta,
F'ismeK miġburin,
Magħhom tkun mal-lejl,
Bi nhar u kull ħin.                  Rit:

EJJA SPIRTU MQADDES by Fr George Zammit OFM Conv.
Grizma tal-Isqof - Sacrament of Confirmation

Practicing Holy Purity

A Day With Mary - Fr. Agnellus: Witnessing to Christ Through Mary

Meditation of St. Francis of Assisi on the Most Blessed Sacrament

"We adore Thee, O Lord Jesus Christ, in this Church and
all the Churches of the world, and we bless Thee, because,
by Thy holy Cross Thou hast redeemed the world."
(St. Francis of Assisi)

Salutations of St. Francis of Assisi to the Blessed Virgin Mary

Salve Regina Explanation (excerpts from the Glories of Mary by St Alphonsus Maria de Liguori)

 

*excerpts from the Glories of Mary by St. Alphonsus Maria de Liguori
read the Glories of Mary @:
http://www.archive.org/stream/thegloriesofmary00liguuoft#page/n0/mode/2up

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Salve  Regina (in Maltese language)

Sliem għalik Sultana, Omm tal-ħniena, ħajja, ħlewwa u tama tagħna, sliem għalik lilek ingħajtu għaliex aħna tturufnati ulied Eva, lilek nitniehdu aħna u nibku u nolfqu f’dan il-wied tad-dmugh. Ejja mela avukata tagħna, dawwar lejna dawk l-għajnejn tiegħek tal-ħniena, urina wara dan it-turufnament, lil Ġesu`, frott imbierek tal-ġuf tiegħek. O ħanina, O pija, O ħelwa Verġni Marija

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Salve Regina Explanation (excerpts, Glories of Mary) - part 1

  1. HAIL HOLY QUEEN, MOTHER OF MERCY (pg 25)
  2. OUR LIFE, OUR SWEETNESS (pg 80)
  3. AND OUR HOPE (pg 115)



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Salve Regina Explanation (excerpts, Glories of Mary) - part 2

  4. TO THEE DO WE CRY, POOR BANISHED CHILDREN OF EVE  (pg 142)
  5. TO THEE DO WE SEND UP OUR SIGHS, MOURNING AND WEEPING IN THIS VALLEY OF TEARS (pg 168)
  6. TURN, THEN, MOST GRACIOUS ADVOCATE (pg 200)
  7. THINE EYES OF MERCY TOWARD US (pg 241)


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Salve Regina Explanation (excerpts, Glories of Mary) - part 3

  8. AND AFTER THIS OUR EXILE SHOW UNTO US THE BLESSED FRUIT OF THY WOMB, JESUS (pg 254)
  9. O CLEMENT, O LOVING (pg 290)
10. O SWEET VIRGIN MARY (pg 305)




Dives in Misericordia (Pope, St John Paul II):

Mary is also the one who obtained mercy in a particular and exceptional way, as no other person has. At the same time, still in an exceptional way, she made possible with the sacrifice of her heart her own sharing in revealing God's mercy. This sacrifice is intimately linked with the cross of her Son, at the foot of which she was to stand on Calvary. Her sacrifice is a unique sharing in the revelation of mercy, that is, a sharing in the absolute fidelity of God to His own love, to the covenant that He willed from eternity and that He entered into in time with man, with the people, with humanity; it is a sharing in that revelation that was definitively fulfilled through the cross. No one has experienced, to the same degree as the Mother of the crucified One, the mystery of the cross, the overwhelming encounter of divine transcendent justice with love: that "kiss" given by mercy to justice. No one has received into his heart, as much as Mary did, that mystery, that truly divine dimension of the redemption effected on Calvary by means of the death of the Son, together with the sacrifice of her maternal heart, together with her definitive "fiat."

Mary, then, is the one who has the deepest knowledge of the mystery of God's mercy. She knows its price, she knows how great it is. In this sense, we call her the Mother of mercy: our Lady of mercy, or Mother of divine mercy; in each one of these titles there is a deep theological meaning, for they express the special preparation of her soul, of her whole personality, so that she was able to perceive, through the complex events, first of Israel, then of every individual and of the whole of humanity, that mercy of which "from generation to generation" people become sharers according to the eternal design of the most Holy Trinity.

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Emotional goodbye for young Italian mother who died for unborn child --- L'inno all'amore di Chiara Corbella Petrillo = Siamo nati e non moriremo mai più !

La storia di Chiara Corbella e il giubileo degli ammalati, disabili e anziani -

Published on Jun 10, 2016

La storia di Chiara Corbella, ricordata con Enrico Petrillo, suo marito, e Suor Veronica Donatello, Resp. Catechesi persone disabili Ufficio catechistico CEI

L'inno all'amore di Chiara Corbella





Emotional goodbye for young Italian mother who died for unborn child :: Catholic News Agency (CNA)

Rome, Italy, Jun 21, 2012 / 04:01 pm (CNA).- Hundreds of Italians gathered at the Church of St. Francisca Romana in Rome on June 16 for the funeral Mass of Chiara Corbella, a young Catholic woman who died after postponing her cancer treatments in order to protect her unborn child.

At 28 years of age, Chiara was happily married to Enrico Petrillo. They had already suffered the loss of two children in recent years who died from birth defects. The couple became popular speakers at pro-life events, in which they shared their testimony about the few minutes they were able to spend with their children, David and Maria, before they died.

In 2010, Chiara became pregnant for the third time, and according to doctors the child was developing normally. However, Chiara was diagnosed with an aggressive form of cancer and was advised to begin receiving treatment that would have posed a risk to her pregnancy.

Chiara decided to protect the baby – named Francisco – and opted to forgo treatment until after his birth, which took place on May 30, 2011.

Her cancer quickly progressed and eventually she lost sight in one eye. After a year-long battle Chiara died on June 13, surrounded by her loved ones and convinced that she would be reunited with her two children in heaven.

“I am going to heaven to take care of Maria and David, you stay here with Dad. I will pray for you,” Chiara said in a letter for Francisco that she wrote one week before her death.

The funeral Mass was celebrated by the Vicar General of Rome, Cardinal Agostino Vallini, who recalled Chiara as “the second Gianna Beretta,” the 20th century saint who sacrificed her life in similar circumstances to save her unborn baby.

Chiara’s spiritual director, Father Vito, delivered the homily and remembered Chiara as a young woman who chose to risk her own life in order to be an example to other pregnant women, “a testimony that could save so many people,” he said.

Chiara’s husband, Enrico, said he experienced “a story of love on the cross.” Speaking to Vatican Radio, he said that they learned from their three children that there is no difference in a life that lasts 30 minutes or 100 years.

“It was wonderful to discover this love that grew more and more in the face of so many problems,” he said.

“We grew more and more in love with each other and Jesus. We were never disappointed by this love, and for this reason, we never lost time, even though those around us said, 'Wait, don’t be in a hurry to have another child,'” Enrico said.

The world today encourages people to make wrong choices about the unborn, the sick and the elderly, he noted, “but the Lord responds with stories like ours.”

“We are the ones who like to philosophize about life, about who created it, and therefore, in the end, we confuse ourselves in wanting to become the owners of life and to escape from the cross the Lord gives us,” he continued.

“The truth is that this cross – if you embrace it with Christ – ceases to be as ugly as it looks. If you trust in him, you discover that this fire, this cross, does not burn, and that peace can be found in suffering and joy in death,” Enrico explained.

“I spent a lot of time this year reflecting on this phrase from the Gospel that says the Lord gives a cross that is sweet and a burden that is light. When I would look at Chiara when she was about to die, I obviously became very upset. But I mustered the courage and a few hours before – it was about eight in the morning, Chiara died at noon – I asked her.

I said: 'But Chiara, my love, is this cross really sweet, like the Lord says? She looked at me and she smiled, and in a soft voice she said, 'Yes, Enrico, it is very sweet.' In this sense, the entire family didn’t see Chiara die peacefully, but happily, which is totally different,” Ernico said.

When his son grows up, he added, he will tell him “how beautiful it is to let oneself be loved by God, because if you feel loved you can do anything,” and this is “the most important thing in life: to let yourself be loved in order to love and die happy.”

“I will tell him that this is what his mother, Chiara, did. She allowed herself to be loved, and in a certain sense, I think she loved everyone in this way. I feel her more alive than ever. To be able to see her die happy was to me a challenge to death.”


Siamo nati e non moriremo mai più! Storia di Chiara Corbella Petrillo  







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St. Bernard of Clairvaux - Memorare --- Remember! Oh Most Gracious Virgin Mary --- Ftakar ja l-iżjed ħanina

The Memorare is a very popular Marian prayer that is sometimes attributed to St. Bernard of Clairvaux (1090-1153), Confessor, Abbot, and Doctor of the Church.

MEMORARE - sung by Mina Mazzini - Testo attribuito a San Bernardo di Chiaravalle



MEMORARE:
Ftakar ja l-iżjed ħanina Omm Verġni Marija, li qatt ma nstema’ li xi ħadd intefa’ taħt il-ħarsien tiegħek, talbek l-għajnuna jew fittex li tidħol għalih u inti ma smajtux. Imqanqal minn dan il-ħsieb għal għandek niġri, ja Verġni Omm tiegħi: għandek niġi, quddiemek noqgħod midneb u niedem, ja Omm l-Iben t’Alla magħmul bniedem.  La tistmerx it-talb tiegħi, iżda ismagħni u weġibni. Ammen




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King David dancing before the Ark of the Covenant - WHEN THE SPIRIET OF THE LORD - simple guitar chords

Mieghek O Alla aħna rebbieħa, rebbieħa fuq kull għawġ; minkejja il-mard; rebbieħa fuq id-dnub. Int il-kuraġġ tagħna; Int il-għerf u l-għaqal tagħna; Int l-imħabba tagħna, Int il-ferħ tagħna !

With You Oh God, we are victorious, even in our troubles, in our sickness, with You we are victorious over sin. You are our courage; You are our knowledge and wisdom; You are our love, You are our heavenly joy !
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WHEN THE SPIRIT OF THE LORD

Prayer of St. Benedict of Norcia

"In Benedictine prayer, our hearts are the vessel empty of thoughts and intellectual striving. All that remains is the trust in God's providence to fill us. Emptying ourselves this way brings God's abundant goodness bubbling up in our hearts, first with an inspiration or two, and finally overflowing our heart with contemplative love."
(Terry Matz @catholic.org)

Life of St. Benedict:http://www.ewtn.com/library/mary/benedict.htm

Prayer of Thanksgiving to the Trinity (St. Catherine of Siena)

The Story of a Soul: from the Autobiography of St. Thérèse of Lisieux - The day of her First Holy Communion

 

The day of her First Holy Communion: from page 38

http://www.catholicbible101.com/St.%20Therese%20Story%20of%20a%20soul.pdf

  

St Therese of Lisieux's dress for her First Holy Communion on the wall

"At last there dawned the most beautiful day of all the days of my life. How perfectly I remember even the smallest details of those sacred hours! the joyful awakening, the reverent and tender embraces of my mistresses and older companions, the room filled with snow-white frocks, where each child was dressed in turn, and, above all, our entrance into the chapel and the melody of the morning hymn: "O Altar of God, where the Angels are hovering."

But I would not and I could not tell you all. Some things lose their fragrance when exposed to the air, and so, too, one's inmost thoughts cannot be
39
translated into earthly words without instantly losing their deep and heavenly meaning. How sweet was the first embrace of Jesus! It was indeed an embrace of love. I felt that I was loved, and I said: "I love Thee, and I give myself to Thee for ever." Jesus asked nothing of me, and claimed no
sacrifice; for a long time He and little Thérèse had known and understood one another. That day our meeting was more than simple recognition, it was perfect union. We were no longer two. Thérèse had disappeared like a drop of water lost in the immensity of the ocean; Jesus alone remained—He was the Master, the King! Had not Thérèse asked Him to take away her liberty which frightened her? She felt herself so weak and frail, that she wished to be for ever united to the Divine Strength. And then my joy became so intense, so deep, that it could not be restrained; tears of happiness welled up and overflowed. My companions were astonished, and asked each other afterwards: "Why did she cry? Had she anything on her conscience? No, it is because neither her Mother nor her dearly loved Carmelite sister is here." And no one understood that all the joy of Heaven had come down into one heart, and that this heart, exiled, weak, and mortal as it was, could not contain it without tears.

How could my Mother's absence grieve me on my First Communion Day? As Heaven itself dwelt in my soul, in receiving a visit from Our Divine Lord I received one from my dear Mother too. Nor was I crying on account of Pauline's absence, for we were even more closely united than before. No, I repeat it—joy alone, a joy too deep for words, overflowed within me.

During the afternoon I read the act of consecration to Our Lady, for myself and my companions. I was chosen probably because I had been deprived of my earthly Mother while still so young. With all my heart I consecrated myself to the Blessed Virgin Mary, and asked her to watch over me. She
seemed to look lovingly on her Little Flower and to smile at her again, and I thought of the visible smile which had once cured me, and of all I owed her. Had she not herself, on the morning of that 8th of May, placed in the garden of my soul her Son Jesus—"the Flower of the field and the Lily of the valleys"?[4]

On the evening of this happy day Papa and I went to the Carmel, and I saw Pauline, now become the Spouse of Christ. She wore a white veil like mine and a crown of roses. My joy was unclouded, for I hoped soon to join her, and at her side to wait for Heaven.”

IF ONLY EVERY CHILD IS TAUGHT HOW TO EXPERIENCE JESUS, WE WOULD ALL UNDERSTAND THE TRUTH THAT HEAVEN AND HELL EXIST.

 

 

 

 

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Libertas Praestantissimum: Pope Leo XIII

excerpts focusing on the proper function of the State

Read the full text of the encyclical @:
http://www.vatican.va/holy_father/leo_xiii/encyclicals/documents/hf_l-xiii_en...

Cantico di Frate Sole (Cantico delle Creature) - San Francesco d'Assisi

THE EUCHARISTIC CONGRESS PRAYER - Communion with Christ and with One Another

Mit-Testment il-Qadim - il-profeta Mikea:-

[Mik 6:8] Bniedem, huwa wriek x'inhu tajjeb u x'jistenna minnek il-Mulej: li tagħmel dak li hu ġust, li tħobb u tkun ħanin, u li tkun umli fl-imġiba tiegħek ma' Alla tiegħek."

Eucharistic Congress Prayer

Archbishop Martin has approved the Eucharistic Congress Prayer. We invite you to support the Congress by praying this prayer with us, on a daily basis if possible. The prayer draws its inspiration from the Gospel story of the two disciples on the road to Emmaus (Lk. 24) and from the words of the prophet Micah where we read:

“This and only this is what the Lord God asks of you: to act justly, to love tenderly, and to walk humbly with your God” (Micah 6:8).

The Congress office will shortly arrange for the prayer to be printed and made available to those who wish to have it.

Lord Jesus,

You were sent by the Father

to gather together those who are scattered.

You came among us, doing good and bringing healing,

announcing the Word of salvation

and giving the Bread which lasts forever.

Be our companion on life’s pilgrim way.

May your Holy Spirit inflame our hearts,

enliven our hope and open our minds,

so that together with our sisters and brothers in faith

we may recognise you in the Scriptures and in the

breaking of bread.

May your Holy Spirit transform us into one body

and lead us to walk humbly on the earth,

in justice and love,

as witnesses of your resurrection.

In communion with Mary,

whom you gave to us as our Mother at the foot of the

cross, through you

may all praise, honour and blessing be to the Father

in the Holy Spirit and in the Church,

Now and forever.

Amen

The Making of Communion Bread for Holy Communion

The Eucharist is one of the seven Sacraments of the Catholic Church. In this Sacrament bread is change by Christ through the priest at Mass into Jesus' Body, Blood, Soul and Divinity. Bread is changed through the process of transubstantiation into the invisible real presence of Jesus. The bread for this Sacrament is specially made. 
Here the Passionist nuns of Erlanger, Kentucky show how the bread that is used in Communion is made.

TU SEI LA MIA VITA - Il-Mibghut (Int it-Triq u l-hajja, Int l-verita)

TU sei la mia VITA! (Symbolum '77)

https://www.youtube.com/watch?v=3mhPCx-qA0c

263. Il-Mibgħut

 

1 Inti t-triq u l-ħajja, Inti l-verità, Inti li tmexxini lejn il-libertà, Inti li għaziltni biex nimxi warajk U nitgħallem minnek Nagħmel dak li Alla jrid. Ridt li tibqa’ fija u jien nibqa’ fik Ħalli nġorrok dejjem ġo fija. 2 Inti kont li għażiltni, Mhux għażiltek jien, Ħtartni biex tibgħatni nxandrek kullimkien. Fuq il-pala ta’ idejk, ismi int naqqaxt, Wgħedtni illi waħdi Inti ma tħallini qatt. Kemm-il darba għejjejt u ħrabt, Int ma tlaqtni qatt U bqajt dejjem tiġri warajja. 3 Ħeġġeġ Int lil qalbi bħal ħuġġieġa nar Biex intir bil-ħeffa mas-sinjal ta’ jdejk Meta nkun quddiemek B’ħarsti mwaħħla fik, Lest biex nisma’ kelmtek U bil-qalb immur naqdik Nixhed quddiem ħuti l’Inti Alla ħaj Ħliefek allat oħra ma hemmx.

4 Naddaf int lil fommi, Qegħdli kliemek fih Ħalli mmur inxandar dak li tgħidli int. Fit-tfixkil li jiena nsib, kun għalija sur, Ħudni u kenninni int Għas-satra ta’ ġwenħajk U jekk naqta’ qalbi quddiem it-taħbit Tini l-qawwa int li nżomm sħiħ. 5 Meta d-dgħajsa tiegħi Jitla’ għaliha l-mewġ W inti tibqa’ rieqed bla ma tagħmel xejn Agħmel illi nibqa’ nemmen fik bis-sħiħ Għaliex inti r-ragħaj it-tajjeb Li fid-dlam ukoll Tissokta tmexxini bil-qawwa ta’ jdejk Jekk tkun ħdejja, jien ma nibżax. 6 Naf li jiena ċkejken u ma niswa xejn Imma int setgħani, Tagħmel ħwejjeġ kbar U biċ-ċokon tiegħi, jekk nerħih f’idejk, Inti s-Saltna tkompli tifrex Fi qlub il-bnedmin Jiena l-qaddej tiegħek, Naħdem biss għalik. Ħa jsir minni dejjem skont kelmtek.

 

 

 

Kliem ta’ P. Alexander Vella O.Carm.
 Fuq il-mużika ta’ Symbolum ’77
ta’ Pierangelo Sequeri, 1978

 

 

 

 

 

Description of THE HOLY TRINITY on Rublev's icon - by Fr Terry Martin

Rosary HOLY SPIRIT - 6

JULY 31 - St Ignatius of Loyola (1491-1556) Priest and founder of the Society of Jesus - Prayer Against Depression

Vatican Magazine "Sant’Ignazio, la fuga dalla vanità" 08.07.2016






Discernment: 14 Rules of St. Ignatius of Loyola - Jul 31 - Homily - Fr Matthias

In the homily for the memorial of St. Ignatius of Loyola (Jul 31, 2019), Fr. Matthias summarizes and explains the principal points in St. Ignatius' doctrine on the discernment of spirits. While applying God's law to life can sometimes be complex and challenging, we can rest assured that it is always possible and never harmful to us or to others. Father uses logic in conjunction with Ignatius' principles to expose current errors in moral theology.

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St. Ignatius of Loyola
--- even AUDIO ---https://www.franciscanmedia.org/saint-of-the-day/saint-ignatius-of-loyola/

31 TA’ LULJU

 

SAN INJAZJU TA’ LOYOLA

Saċerdot:  1491 - 1556

 

San Injazju twieled fil-kastell ta’ Loyala f’Azpeitia, Spanja, fl-1491, minn familja nobbli.  Kien l-iżgħar fost tużżana tfal, u tawh l-isem ta’ Inigo li hu stess bidel f’Injazju f’madwar l-1540.

 

Beda jaħdem bħala paġġ fil-qorti tar-Re Ferdinandu V, u mbagħad daħal suldat u sar Kaptan fl-armata tal-Viċire ta’ Navarra.

 

Fl-1521, fil-battalja ta’ Pamplona kontra l-Franċiżi, balla ta’ kanun qasmitlu l-qasba ta’ siequ l-leminija u fetħitlu beraħ il-pexxun ta’ siequ l-oħra.  Midrub kif kien, bagħtuh lura fil-kastell tal-familja tiegħu ta’ Loyola biex ifiq.

 

Meta kien qed jirkupra ġew żewġ kotba f’idejh: ”Il-Ħajja ta’ Ġesù” u ”Il-Ħajja tal-Qaddisin”.  Tant laqtuh li ddeċieda li jagħti ħajtu lil Ġesù, u jaħdem ”għall-ikbar glorja t’Alla”, kliem li kellu jsir il-motto tas-Soċjeta’.

 

Meta fieq għamel pellegrinaġġ lis-Santwarju tal-Madonna f’Montserrat.  Is-sentejn ta’ wara għaddiehom f’Manresa.  Kien f’dawn is-sentejn ta’ talb u ġabra li hu beda jikteb il-ktieb famuż tiegħu ”L-Eżerċizzi Spiritwali”.

 

Fl-1523 telaq minn Manresa u mar jagħmel pellegrinaġġ għall-Art Imqaddsa.  Meta reġa lura Spanja fl-1524, ra li mingħajr edukazzjoni soda ma setax iwettaq il-missjoni tiegħu, u telaq lejn Barċellona biex jibda jistudja l-Latin.

 

Fl-1528, mar l-Universita’ ta’ Pariġi.  Hawnhekk iltaqa’ u sar ħabib kbir ma’ sitt studenti li wieħed minnhom kien San Franġisk Saverju, u ieħor San Pietru Faber.

 

Fl-1534, San Injazju u sħabu għamlu l-vot tal-kastita’ u tal-poverta’ fil-kappella ta’ Montmartre, u wegħdu li jmorru jippridkaw il-Vanġelu fil-Palestina u joffru s-servizzi tagħhom dirett lill Papa Pawlu III.  Hekk twaqqfet is-Soċjeta’ ta’ Ġesù, jew il-Ġiżwiti kif huma magħrufin illum.

 

Fl-1537, San Injazju u l-kumpanmi tiegħu li issa kienu saru disgħa, marru Venezja u ġew ordnati saċerdoti.  Billi ma setgħux imorru l-Art Imqaddsa, marru Ruma u offre lilhom infushom lill-Papa Pawlu III.  Hekk l-Ordni ġie uffiċjalment imwaqqaf fl-1540.

 

Fl-1541, San Injazju ġie magħżul biex ikun l-ewwel Superjur Ġenerali, u għadda l-kumplament ta’ ħajtu f’Ruma, imexxi s-Soċjeta’ ta’ Ġesù.  Miet f’Ruma, fil-31 ta’ Lulju 1556.  Kien ikkanonizzat fl-1622.

 

Talba:

Mulej Alla!  Int jistħoqqlok li tirċievi glorja u unur, għax Int ħlaqt kollox u bir-rieda tiegħek jeżisti kollox u jgħix.  Int għamilt is-sema u l-art u l-meravilji li jeżistu fihom.  Int is-Sid ta’ kollox.  Glorja lill-Missier, u lill-Iben u lill-Ispirtu s-Santu.

 

https://laikos.org/qaddisin.htm

 



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IGNATIAN SPIRITUALITY
https://www.ignatianspirituality.com/ignatian-voices/st-ignatius-Loyola/

 

 

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Lectionary for Celebrations Proper to the Society of Jesus
Readings for Masses Commemorating Jesuit Saints and Blessedand Special Marian Celebrations

https://catholic-resources.org/Lectionary/Supplement-Jesuit.htm

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"I keep the LORD always before me;
with him at my right hand, I shall never be shaken."
(Psalm 16.8)

(S:16:8) Inżomm il-Mulej dejjem quddiemi, għax bih f'leminti qatt ma nitħarrek

How St. Ignatius Recovered from Depression:
https://www.ignatianspirituality.com/how-ignatius-recovered-from-depression/

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Prayer Before a Crucifix

Mary Is The Answer To Luke Warmness And Casual Catholicism!

Secular And Casual Catholicism Has Given Great Advantage To The Ideology Of Atheism!

From: The Catholic Spirit.com

By: Archbishop John Nienstedt

In my column of April 26, 2012, I shared with you an Easter homily delivered by a priest friend of mine in Detroit. I also spoke of a secular Catholicism that has slowly eroded a strong and enduring faith by taking a casual approach to the matters of religion, even in the passing on of our faith to our children and grandchildren.
This has given a great advantage to the ideology of atheism that seeks to educate children to despise the beliefs of their parents. Certainly this is the work of the Evil One, “prowling like a roaring lion looking for someone to devour” (1 Peter 5:8).

Mary’s support
Often, we think of the devil as the counterpoint to God. And yet, the devil is in fact one of God’s creatures, a fallen angel. In that regard, it is more theologically precise to view Satan’s rebellion against God as set over and against the obedient “fiat” of Mary. In other words, her faith-filled obedience stands in marked contrast to the devil’s rejection of God’s will.
True to God’s prediction in Genesis 3:15, Satan despises Mary for allowing herself to be used as the instrument through whom our Savior entered the world. His intent is to do whatever it takes to thwart God’s plan for salvation.
Yet, as we have just celebrated in Holy Week, Christ’s death and resurrection has defeated the devil’s grasp on us and removed death’s dark hold over us. The wood of the Cross has become the sign of our salvation. And whenever we meet the Cross, Mary remains standing beneath it, offering her strong yet silent support.
As Pope Benedict XVI has observed: “In our day, Our Lady has been given to us as the best defense against the evils that afflict modern life; Marian devotion is the sure guarantee of her maternal protection and safeguard in the hour of temptation” (Aparecida, Brazil, May 2007).
In my family, we grew up with a regular practice of attending Our Mother of Perpetual Help devotions and praying the family rosary. I still believe that these are powerful means of growing in holiness. I highly recommend them, especially in this month dedicated to the Mother of God.
As Gerard Manly Hopkins wrote, Mary is “our tainted nature’s solitary boast.” She has been given to us as a model and a guide. How can we not but take advantage of so great a gift?

http://www.courageouspriest.com/mary-answer-luke-warmness-casual-catholicism

Song of St Francis --- GOD, MY GOD, YOU LOVE ME, AS IF I WERE THE ONLY ONE TO LOVE !

 

 

 

 

 

https://www.youtube.com/watch?v=VO2cQ0pepI4

Sunlight, moonglow, bright stars
God, my God what an artist You are
The sky, the earth, the sea
How could You notice me

Father, I am too small
To be seen on Your canvas at all
An incidental speck
A grain of dust and yet
You love me
You love me
As if I were the only one to love

You have lavished on me
All Your kindness so unsparingly
My honour, wealth, and skill
Are worthlessness yet still
You love me
You love me
As if I were the only one to love.

How can You see me, how can You hear me
How can You feel, how can You reach
How can You touch, how can You love me ?

You love me
As if I were the only one to love.


                                                 Sung by LUKE GARRETT

 

 

 

 

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SEPTEMBER 17 - SAINT HILDEGARD VON BINGEN Doctor of the Universal church --- O Euchari --- O virga ac diadema ...

 

February 3rd, 2021 --- The Vatican Announces Six New Saints, including Saint Hildegard von Bingen on September 17th,  who will Be Officially Recognized on the Liturgical Calendar
 

 

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O God, by whose grace your servant Hildegard, kindled with the Fire of your love, became a burning and shining light in your Church: Grant that we also may be aflame with the spirit of love and discipline, and walk before you as children of light; through Jesus Christ our Lord, who lives and reigns with you, in the unity of the Holy Spirit, one God, now and for ever.

http://www.liturgies.net/saints/hildegard/hildegard.htm

“ all  of  Creation  is  a  Song  of  Praise  to  God ”

Santa Ildegarda, la santa della modernità
- Published on 15 Dec 2017

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St. Hildegard of Bingen - Abbess, Mystic, Musician
Readings
http://www.liturgies.net/saints/hildegard/hildegard.htm

The Liturgical Feast of Saint Hildegard of Bingen is September 17.

Feast Day:
- September 17 - http://catholicsaints.info/saint-hildegard-von-bingen/

 

 https://en.wikipedia.org/wiki/Hildegard_of_Bingen

video - The Holy Rover in Bingen, Germany  

 

 

 

 

 

 

 

video -  Oxford Camerata - O Euchari in Leta Vita  

O Euchari
in leta via ambulasti,
ubi cum filio Dei mansisti,
illum tangendo
et miracuòa cius que fecit videndo.

Tu eum perfecte amasti
Cum sodales tui exterriti erant,
pro eo quod homines erant,
nec possibilitatem habebant
bona perfecta intueri.

Tu ateum in artente amore plene caritatis
Illum amplexus es
Cum manipulos preceptorum eius
Ad te collegisti.

O Euchari,
valde beatus fuisti
cum Verbum Dei
te in igne columbe imbuit,
ubi tu quasi aurora illuminatus es,
et sic fundamentum ecclesie
edificasti.

Et in pectore tuo
Choruscat dies
In quo tria tabernacula
Superra marmoream columpnam stant
In civitate Dei.

Per os tuum Ecclesia ruminat
Vetus et novum vinum,
videlicet poculum sanctitatis

Sed et in tua doctrina
Ecclesia effecta est racionalis,
ita quod supra montes clamavit
ut colles et ligna se declinarent
ac mamillas illius sugerent.

Nunc in tua clara voce
Filium Dei ora pro hac turba
Ne in cerimoniis Dei deficiat,
sed ut vivens holocaustum
ante altare Dei fiat.


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http://allpoetry.com/O-Euchari

O Euchari

O Eucharius,
you trod in the path of joyousness
when you tarried with the son of God,
touching Him
and seeing the miracles that He wrought.

You loved Him perfectly
when your fellow-travellers were terrified
because they were men
and had no chance
to see Divine Good perfectly.

But you
in the full love of burning devotion
cherished Him
when you garnered the bales
of His commands for yourself.

O Eucharius,
you were greatly blessed
when the word of God
touched you with the dove's fire, whence
you were made shimmering like daybreak,
and thus so fashioned
the foundation of Ecclesia.

The daylight gleams in your breast
in which three shrines
stand on a marble pillar
in the city of God.

In your mouth Ecclesia savours
the old and the new wine
which is the potion of holiness.

And in your preaching
Ecclesia is filled with understanding,
so that she has proclaimed in the high places
that the hills and trees should bend
and be suckled by her.

Now, in your shining voice,
beseech son of God for this multitude
that they may not desert the rites of God
but may always make
the living sacrifice before His altar.

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VocaMe - "O tu illustrata" - Hildegard von Bingen






Saint Hildegard von Bingen - Excerpts Of Visions 1 of 2






Saint Hildegard von Bingen - Excerpts Of Visions 2 of 2

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OCTOBER 7, 2012
Pope names two new Doctors of the Church: St. Hildegard of Bingen and St. John of Avila  

 

w2.vatican.va/content/benedict-xvi/en/apost_letters/documents/hf_ben-xvi_apl_20121007_ildegarda-bingen.html

APOSTOLIC LETTER

Proclaiming Saint Hildegard of Bingen,
professed nun of the Order of Saint Benedict,
a Doctor of the Universal Church

BENEDICTUS PP. XVI
FOR PERPETUAL REMEMBRANCE

 

1. A “light for her people and her time”: in these words Blessed John Paul II, my Venerable Predecessor, described Saint Hildegard of Bingen in 1979, on the occasion of the eight-hundredth anniversary of the death of this German mystic. This great woman truly stands out crystal clear against the horizon of history for her holiness of life and the originality of her teaching. And, as with every authentic human and theological experience, her authority reaches far beyond the confines of a single epoch or society; despite the distance of time and culture, her thought has proven to be of lasting relevance.
In Saint Hildegard of Bingen there is a wonderful harmony between teaching and daily life. In her, the search for God’s will in the imitation of Christ was expressed in the constant practice of virtue, which she exercised with supreme generosity and which she nourished from biblical, liturgical and patristic roots in the light of the Rule of Saint Benedict. Her persevering practice of obedience, simplicity, charity and hospitality was especially visible. In her desire to belong completely to the Lord, this Benedictine Abbess was able to bring together rare human gifts, keen intelligence and an ability to penetrate heavenly realities.
2. Hildegard was born in 1098 at Bermersheim, Alzey, to parents of noble lineage who were wealthy landowners. At the age of eight she was received as an oblate at the Benedictine Abbey of Disibodenberg, where in 1115 she made her religious profession. Upon the death of Jutta of Sponheim, around the year 1136, Hildegard was called to succeed her as magistra. Infirm in physical health but vigorous in spirit, she committed herself totally to the renewal of religious life. At the basis of her spirituality was the Benedictine Rule which views spiritual balance and ascetical moderation as paths to holiness. Following the increase in vocations to the religious life, due above all to the high esteem in which Hildegard was held, around 1150 she founded a monastery on the hill of Rupertsberg, near Bingen, where she moved with twenty sisters. In 1165, she established another monastery on the opposite bank of the Rhine. She was the Abbess of both.
Within the walls of the cloister, she cared for the spiritual and material well-being of her sisters, fostering in a special way community life, culture and the liturgy. In the outside world she devoted herself actively to strengthening the Christian faith and reinforcing religious practice, opposing the heretical trends of the Cathars, promoting Church reform through her writings and preaching and contributing to the improvement of the discipline and life of clerics. At the invitation first of Hadrian IV and later of Alexander III, Hildegard practised a fruitful apostolate, something unusual for a woman at that time, making several journeys, not without hardship and difficulty, to preach even in public squares and in various cathedral churches, such as at Cologne, Trier, Liège, Mainz, Metz, Bamberg and Würzburg. The profound spirituality of her writings had a significant influence both on the faithful and on important figures of her time and brought about an incisive renewal of theology, liturgy, natural sciences and music. Stricken by illness in the summer of 1179, Hildegard died in the odour of sanctity, surrounded by her sisters at the monastery of Rupertsberg, Bingen, on 17 September 1179.
3. In her many writings Hildegard dedicated herself exclusively to explaining divine revelation and making God known in the clarity of his love. Hildegard’s teaching is considered eminent both for its depth, the correctness of its interpretation, and the originality of its views. The texts she produced are refreshing in their authentic “intellectual charity” and emphasize the power of penetration and comprehensiveness of her contemplation of the mystery of the Blessed Trinity, the Incarnation, the Church, humanity and nature as God’s creation, to be appreciated and respected.
These works were born from a deep mystical experience and propose a perceptive reflection on the mystery of God. The Lord endowed her with a series of visions from childhood, whose content she dictated to the Benedictine monk Volmar, her secretary and spiritual advisor, and to Richardis von Stade, one of her women religious. But particularly illuminating are the judgments expressed by Saint Bernard of Clairvaux, who encouraged her, and especially by Pope Eugene III, who in 1147 authorized her to write and to speak in public. Theological reflection enabled Hildegard to organize and understand, at least in part, the content of her visions. In addition to books on theology and mysticism, she also authored works on medicine and natural sciences. Her letters are also numerous — about four hundred are extant; these were addressed to simple people, to religious communities, popes, bishops and the civil authorities of her time. She was also a composer of sacred music. The corpus of her writings, for their quantity, quality and variety of interests, is unmatched by any other female author of the Middle Ages.
Her main writings are the Scivias, the Liber Vitae Meritorum and the Liber Divinorum Operum. They relate her visions and the task she received from the Lord to transcribe them. In the author’s view her Letters were no less important; they bear witness to the attention Hildegard paid to the events of her time, which she interpreted in the light of the mystery of God. In addition there are 58 sermons, addressed directly to her sisters. They are her Expositiones Evangeliorum, containing a literary and moral commentary on Gospel passages related to the main celebrations of the liturgical year. Her artistic and scientific works focus mainly on music, in the Symphonia Harmoniae Caelestium Revelationum; on medicine, in the Liber Subtilitatum Diversarum Naturarum Creaturarum and in the Causae et Curae, and on natural sciences in the Physica. Finally her linguistic writings are also noteworthy, such as the Lingua Ignota and the Litterae Ignotae, in which the words appear in an unknown language of her own invention, but are composed mainly of phonemes present in German.
Hildegard’s language, characterized by an original and effective style, makes ample use of poetic expressions and is rich in symbols, dazzling intuitions, incisive comparisons and evocative metaphors.
4. With acute wisdom-filled and prophetic sensitivity, Hildegard focused her attention on the event of revelation. Her investigation develops from the biblical page in which, in successive phases, it remains firmly anchored. The range of vision of the mystic of Bingen was not limited to treating individual matters but sought to offer a global synthesis of the Christian faith. Hence in her visions and her subsequent reflections she presents a compendium of the history of salvation from the beginning of the universe until its eschatological consummation. God’s decision to bring about the work of creation is the first stage on this immensely long journey which, in the light of sacred Scripture, unfolds from the constitution of the heavenly hierarchy until it reaches the fall of the rebellious angels and the sin of our first parents.
This initial picture is followed by the redemptive Incarnation of the Son of God, the activity of the Church that extends in time the mystery of the Incarnation and the struggle against Satan. The definitive Coming of the Kingdom of God and the Last Judgement crown this work.
Hildegard asks herself and us the fundamental question, whether it is possible to know God: This is theology’s principal task. Her answer is completely positive: through faith, as through a door, the human person is able to approach this knowledge. God, however, always retains his veil of mystery and incomprehensibility. He makes himself understandable in creation but, creation itself is not fully understood when detached from God. Indeed, nature considered in itself provides only pieces of information which often become an occasion for error and abuse. Faith, therefore, is also necessary in the natural cognitive process, for otherwise knowledge would remain limited, unsatisfactory and misleading.
Creation is an act of love by which the world can emerge from nothingness. Hence, through the whole range of creatures, divine love flows as a river. Of all creatures God loves man in a special way and confers upon him an extraordinary dignity, giving him that glory which the rebellious angels lost. The human race may thus be counted as the tenth choir of the angelic hierarchy. Indeed human beings are able to know God in himself, that is, his one nature in the Trinity of Persons. Hildegard approached the mystery of the Blessed Trinity along the lines proposed by Saint Augustine. By analogy with his own structure as a rational being, man is able to have an image at least of the inner life of God. Nevertheless, it is solely in the economy of the Incarnation and human life of the Son of God that this mystery becomes accessible to human faith and knowledge. The holy and ineffable Trinity in supreme Unity was hidden from those in the service of the ancient law. But in the new law of grace it was revealed to all who had been freed from slavery. The Trinity was revealed in a special way in the Cross of the Son.
A second “space” in which God becomes known is his word, contained in the Books of the Old and New Testament. Precisely because God “speaks”, man is called to listen. This concept affords Hildegard the opportunity to expound her doctrine on song, especially liturgical song. The sound of the word of God creates life and is expressed in his creatures. Thanks to the creative word, beings without rationality are also involved in the dynamism of creation. But man of course is the creature who can answer the voice of the Creator with his own voice. And this can happen in two ways: in voce oris, that is, in the celebration of the liturgy, and in voce cordis, that is, through a virtuous and holy life. The whole of human life may therefore be interpreted as harmonic and symphonic.
5. Hildegard’s anthropology begins from the biblical narrative of the creation of man (Gen 1:26), made in the image and likeness of God. Man, according to Hildegard’s biblically inspired cosmology, contains all the elements of the world because the entire universe is recapitulated in him; he is formed from the very matter of creation. The human person can therefore consciously enter into a relationship with God. This does not happen through a direct vision, but, in the words of Saint Paul, as “in a mirror” (1 Cor 13:12). The divine image in man consists in his rationality, structured as intellect and will. Thanks to his intellect, man can distinguish between good and evil; thanks to his will, he is spurred to action.
Human beings are seen as a unity of body and soul. The German mystic shows a positive appreciation of corporeity and providential value is given even to the body’s weaknesses. The body is not a weight from which to be delivered. Although human beings are weak and frail, this “teaches” them a sense of creatureliness and humility, protecting them from pride and arrogance. Hildegard contemplated in a vision the souls of the blessed in paradise waiting to be rejoined to their bodies. Our bodies, like the body of Christ, are oriented to the glorious resurrection, to the supreme transformation for eternal life. The very vision of God, in which eternal life consists, cannot be definitively achieved without the body.
The human being exists in both the male and female form. Hildegard recognized that a relationship of reciprocity and a substantial equality between man and woman is rooted in this ontological structure of the human condition. Nevertheless the mystery of sin also dwells in humanity, and was manifested in history for the first time precisely in the relationship between Adam and Eve. Unlike other medieval authors who saw Eve’s weakness as the cause of the Fall, Hildegard places it above all in Adam’s immoderate passion for her.
Even in their condition as sinners, men and women continue to be the recipients of God’s love, because God’s love is unconditional and, after the Fall, acquires the face of mercy. Even the punishment that God inflicts on the man and woman brings out the merciful love of the Creator. In this regard, the most precise description of the human creature is that of someone on a journey, homo viator. On this pilgrimage towards the homeland, the human person is called to a struggle in order constantly to choose what is good and avoid evil.
The constant choice of good produces a virtuous life. The Son of God made man is the subject of all virtues, therefore the imitation of Christ consists precisely in living a virtuous life in communion with Christ. The power of virtue derives from the Holy Spirit, poured into the hearts of believers, who brings about upright behaviour. This is the purpose of human existence. In this way man experiences his Christ-like perfection.
6. So as to achieve this goal, the Lord has given his Church the sacraments. Salvation and the perfection of the human being are not achieved through the effort of the will alone, but rather through the gifts of grace that God grants in the Church.
The Church herself is the first sacrament that God places in the world so that she may communicate salvation to mankind. The Church, built up from “living souls”, may rightly be considered virgin, bride and mother, and thus resembles closely the historical and mystical figure of the Mother of God. The Church communicates salvation first of all by keeping and proclaiming the two great mysteries of the Trinity and the Incarnation, which are like the two “primary sacraments”; and then through administration of the other sacraments. The summit of the sacramental nature of the Church is the Eucharist. The sacraments produce the sanctification of believers, salvation and purification from sin, redemption and charity and all the other virtues. However, to repeat, the Church lives because God within her has manifested his intraTrinitarian love, which was revealed in Christ. The Lord Jesus is the mediator par excellence. From the Trinitarian womb he comes to encounter man and from Mary’s womb he encounters God. As the Son of God, he is love incarnate; as the Son of Mary, he is humanity’s representative before the throne of God.
The human person can have an experience of God. Relationship with him, in fact, is not lived solely in the sphere of rationality, but involves the person totally. All the external and internal senses of the human being are involved in the experience of God. “But man was created in the image and likeness of God, so that he might act through the five bodily senses; he is not divided by them, rather through them he is wise, knowledgeable and intelligent in doing his work (...). For this very reason, because man is wise, knowledgeable and intelligent, he knows creation; he knows God — whom he cannot see except by faith — through creation and his great works, even if with his five senses he barely comprehends them” (Explanatio Symboli Sancti Athanasii in PL 197, 1073). This experiential process finds once again, its fullness in participation in the sacraments.
Hildegard also saw contradictions in the lives of individual members of the faithful and reported the most deplorable situations. She emphasized in particular that individualism in doctrine and in practice on the part of both lay people and ordained ministers is an expression of pride and constitutes the main obstacle to the Church’s evangelizing mission to non-Christians.
One of the salient points of Hildegard’s magisterium was her heartfelt exhortation to a virtuous life addressed to consecrated men and women. Her understanding of the consecrated life is a true “theological metaphysics”, because it is firmly rooted in the theological virtue of faith, which is the source and constant impulse to full commitment in obedience, poverty and chastity. In living out the evangelical counsels, the consecrated person shares in the experience of Christ, poor, chaste and obedient, and follows in his footsteps in daily life. This is fundamental in the consecrated life.
7. Hildegard’s eminent doctrine echoes the teaching of the Apostles, the Fathers and writings of her own day, while it finds a constant point of reference in the Rule of Saint Benedict. The monastic liturgy and the interiorization of sacred Scripture are central to her thought which, focusing on the mystery of the Incarnation, is expressed in a profound unity of style and inner content that runs through all her writings.
The teaching of the holy Benedictine nun stands as a beacon for homo viator. Her message appears extraordinarily timely in today’s world, which is especially sensitive to the values that she proposed and lived. For example, we think of Hildegard’s charismatic and speculative capacity, which offers a lively incentive to theological research; her reflection on the mystery of Christ, considered in its beauty; the dialogue of the Church and theology with culture, science and contemporary art; the ideal of the consecrated life as a possibility for human fulfilment; her appreciation of the liturgy as a celebration of life; her understanding of the reform of the Church, not as an empty change of structure but as conversion of heart; her sensitivity to nature, whose laws are to be safeguarded and not violated.
For these reasons the attribution of the title of Doctor of the Universal Church to Hildegard of Bingen has great significance for today’s world and an extraordinary importance for women. In Hildegard are expressed the most noble values of womanhood: hence the presence of women in the Church and in society is also illumined by her presence, both from the perspective of scientific research and that of pastoral activity. Her ability to speak to those who were far from the faith and from the Church make Hildegard a credible witness of the new evangelization.
By virtue of her reputation for holiness and her eminent teaching, on 6 March 1979 Cardinal Joseph Höffner, Archbishop of Cologne and President of the German Bishops’ Conference, together with the Cardinals, Archbishops and Bishops of the same Conference, including myself as Cardinal Archbishop of Munich and Freising, submitted to Blessed John Paul II the request that Hildegard of Bingen be declared a Doctor of the Universal Church. In that petition, the Cardinal emphasized the soundness of Hildegard’s doctrine, recognized in the twelfth century by Pope Eugene III, her holiness, widely known and celebrated by the people, and the authority of her writings. As time passed, other petitions were added to that of the German Bishops’ Conference, first and foremost the petition from the nuns of Eibingen Monastery, which bears her name. Thus, to the common wish of the People of God that Hildegard be officially canonized, was added the request that she be declared a “Doctor of the Universal Church”.
With my consent, therefore, the Congregation for the Causes of Saints diligently prepared a Positio super Canonizatione et Concessione tituli Doctoris Ecclesiae Universalis for the Mystic of Bingen. Since this concerned a famous teacher of theology who had been the subject of many authoritative studies, I granted the dispensation from the measures prescribed by article 73 of the Apostolic Constitution Pastor Bonus. The cause was therefore examined and approved by the Cardinals and Bishops, who met in Plenary Session on 20 March 2012. The proponent (ponens) of the cause was His Eminence Cardinal Angelo Amato, Prefect of the Congregation for the Causes of Saints. At the audience of 10 May 2012, Cardinal Amato informed us in detail about the status quaestionis and the unanimous vote of the Fathers at the above-mentioned Plenary Session of the Congregation for the Causes of Saints. On 27 May 2012, Pentecost Sunday, I had the joy of announcing to the crowd of pilgrims from all over the world gathered in Saint Peter’s Square the news of the conferral of the title of Doctor of the Universal Church upon Saint Hildegard of Bingen and Saint John of Avila at the beginning of the Assembly of the Synod of Bishops and on the eve of the Year of Faith.
Today, with the help of God and the approval of the whole Church, this act has taken place. In Saint Peter’s Square, in the presence of many Cardinals and Prelates of the Roman Curia and of the Catholic Church, in confirming the acts of the process and willingly granting the desires of the petitioners, I spoke the following words in the course of the Eucharistic sacrifice: “Fulfilling the wishes of numerous brethren in the episcopate, and of many of the faithful throughout the world, after due consultation with the Congregation for the Causes of Saints, with certain knowledge and after mature deliberation, with the fullness of my apostolic authority I declare Saint John of Avila, diocesan priest, and Saint Hildegard of Bingen, professed nun of the Order of Saint Benedict, to be Doctors of the Universal Church. In the name of the Father, and of the Son, and of the Holy Spirit.”
I hereby decree the present Letter to be perpetually valid and fully effective, and I establish that from this moment anything to the contrary proposed by any person, of whatever authority, knowingly or unknowingly, is invalid and without force.
Given in Rome, at Saint Peter’s, under the ring of the Fisherman, on 7 October 2012, in the eighth year of my Pontificate.

BENEDICTUS PP. XVI

© Copyright 2012 - Libreria Editrice Vaticana

 

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Hildegard’s Living Legacy
http://www.spiritualtravels.info/2014/02/09/hildegards-living-legacy/




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Saint Hildegard of Bingen and the relationship between man and woman --- Sister Prudence Allen, RSM

http://www.laici.va/content/dam/laici/documenti/donna/teologia/english/Saint%20Hildegard%20of%20Bingen%20and%20the%20relationship%20between%20man%20and%20woman%20.pdf




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Hildegard von Bingen - O virga ac diadema

O virga ac diadema purpurae Regis quae est in clausura tua sicut lorica. Tu frondens floruisti in alia vicissitudine, quam Adam omne genus humanum produceret. Ave, ave, de tuo ventre alia vita processit, qua Adam filios suos denudaverit. O flos, tu non germinasti de rore, nec de guttis pluviae, nec aer desuper te volavit, sed divina claritas in nobilissima virga te produxit. O virga, floriditatem tuam Deus in prima die creaturae suae praeviderat. Et de Verbo suo auream materiam, O laudabilis Virgo, fecit. O quam magnum est in viribus suis latus viri, de quo Deus formam mulieris produxit, quam fecit speculum omnis ornamenti sui et amplexionem omnis creaturae suae. Inde concinunt caelestia organa, et miratur omnis terra, o laudabilis Maria, quia Deus te valde amavit. O quam valde plangendum et lugendum est, quod tristitia in crimine per consilium serpentis in mulierem fluxit. Nam ipsa mulier, quam Deus matrem omnium posuit, viscera sua cum vulneribus ignorantiae decerpsit et plenum dolorem generi suo protulit. Sed, o aurora, de ventre tuo novus sol processit, qui omnia crimina Evae abstersit et maiorem benedictionem per te protulit, quam Eva hominibus nocuisset. Unde, o Salvatrix, quae novum lumen humano generi protulisti, collige membra Filii tui ad caelestem harmoniam.

Green branch and imperial diadem, in your virginity enclosed as in shining armour,   You branched, blossoming, in a fashion changed from that by which Adam produced the whole human race.   All hail, from your womb came forth another life which Adam had stripped from his sons.   O flower, it was not the dew that made you bud, nor drops of rain, nor did the wind waft over you, but the divine radiance brought you forth from the most noble branch.   O branch, God foresaw your flowering on the first day of creation.   And he made you, o virgin most worthy of praise, as a golden matrix for his Word   O how great in its strength is the side of Man from which God brought forth Woman, whom he made the mirror of all his beauty and the embrace of all his creation.   And so all heaven's instruments make music together, and all the earth admires you, Mary most worthy of praise, whom God has loved so deeply.   A very great cause it was for lamenting and mourning, That through the counsel of the serpent, sorrow and guilt flowed into woman.   For that woman, whom God had set to be the mother of us all, she destroyed her own womb with the wounds of ignorance and gave birth to all pain for her children.   But, o dawn, from your womb a new Sun rises, which has cleansed all Eve's sins, and through you a blessing flows greater than the harm Eve did to men.   And thus you have saved us, you who bore the New Light for humankind. Gather then the members of your Son into celestial harmony.

http://www.cockaigne.org.uk/Productions/hildtrans.html#vd

 

 

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--- Hildegard - Fully dramatized BBC biographical documentary (1994) on Hildegard starring Patricia Routledge -

https://gloria.tv/video/LDe3HEbu3ZEE6YczGgta3X8NT ---

--- FROM the 2 DVD SET - HILDEGARD VON BINGEN IN PORTRAIT (PAL) (2003)



https://www.naxos.com/catalogue/item.asp?item_code=OA0874D

HILDEGARD VON BINGEN IN PORTRAIT (PAL) (2003)

2 DVD SET HILDEGARD VON BINGEN in portrait Hildegard (1098-1179) was a remarkable woman, a 'first' in many fields. At a time when few women wrote, she produced major works of theology, music and visionary writings. She used the curative powers of music and natural objects for healing. She is the first composer whose biography is known. Her story is an inspirational account of an irresistible spirit and vibrant intellect overcoming social, physical, cultural, gender barriers  'powerfully dramatic energy' Gramophone Region Code All regions Picture format 16:9 Anamorphic Running time 250 minutes DVD 9 Sound format Dolby stereo and 5.1 surround Menu language GB Subtitle languages GB/F/ES/D/NL Cat. No. OA 0874 D   DVD 1 An atmospheric filmed performance of Hildgard's great 'musical morality play' - 'Ordo Virtutum' (The Ritual of the Virtues), with the dedicated ensemble Vox Animae directed by early music specialists Evelyn Tubb and Michael Fields. DVD 2 Fully dramatised BBC biographical documentary on Hildegard starring Pat Routledge Documentary from Washington Cathedral about Hildegard's life & times, commented on by a host of specialists Interview with Professor Matthew Fox, author of 'Illuminations' on Hildegard's paintings A Gallery of Hildegard's paintings of her own mystic visions with introductions by Matthew Fox 'the vocal artistry is at a very high level... neither Evelyn Tubb nor Ansy Boothroyd try to steal the show. ...If I were forced to limit my library to only one recording of music by Hildegard von Bingen, this would be it.' Continuo, USA   ***************************************

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