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Saturday, October 03, 2015

OCT 3, Transitus; Oct 4 - SAINT FRANCIS OF ASSISI --- Sept 17, Stigmata --- & --- Song of St Francis




THE STIGMATA OF SAINT FRANCIS - SEPTEMBER 17 

From the writings of St Bonaventure.




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17 ta' Settembru
Festa ta' Missierna San Franġisk
fl-Għoti tal-Pjagi Mqaddsa.

Bi hsebijietu merfugfiin Lejn Kristu li bata ghalina, fis-sajf tas-sena 1224, San Frangisk ingabar fis-skiet tal-kunvent li kien fuq il-gholja La Verna. Il-qaddis kien jghakkes il-gisem tieghu billi, matul is-sena, isum ir-randan ghal seba' darbiet. Fuq dik il-gholja, hu kien qieghed isum ir-randan li kien jaghmel f'gieh l-Arkanglu San Mikiel. Lejn il-festa ta' l-ezaltazzjoni tas-Salib, li tahbat fl-14 ta' Settembru, waqt li kien fuq dik l-gholja fi granet ta' sawm u f'meditazzjoni fuq il-passjoni ta' Kristu, il-Mulej Gesù deherlu b'sitt igwienah, bhal serafin, maqtugh fl-ajru u b'dirghajh miftuhin, bir-riglejn ma' xulxin, u msallab ma' salib. Mill-gwienah, tnejn kienu weqfin fuq ir-ras, tnejn mifruxin ghattitjir, u tnejn jiksu l-gisem kollu. Imbaghad, waqt li kien mitluf f'estasi ta' mhabba, fl-idejn, fir-riglejn, u fil-genb ta' Frangisku bdew jidhru l-pjagi ta' l-istess Kristu msallab. L-idejn u r-riglejn dehru minfudin b'imsiemer li kellhom bhal ras tonda u sewda fuq iz-zewg nahat; kienu ppuntati u milwijin sabiex ma jinqalghux. L-imsiemer kienu tal-laham stess, imma mahrugin 'il barra. Il-genb lemini wkoll deher bhallikieku minfud minn lanza, u kien jaghti fl-ahmar ghall-gerha li kellu; ta' sikwit, il-gerha kienet tnixxi d-demm, u lbiesu kien jiccappaslu. Minn dak il-waqt, il-qaddis Frangisku, li sa minn tant zmien kien jarawh bhal Kristu iehor, gie trasfigurat fi xbiha hajja tal-Mulej anki fl-istess gisem tieghu.

mill-Facebook - Parroċċa Marija Addolorata, San Pawl il-Baħar - 16 ta' Settembru 2017




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St Francis of Assisi: Go and Rebuild my Church HD




Talb u tifħir ’l Alla
Int qaddis, waħdek Mulej Alla, li tagħmel ħwejjeġ ta’ l-għaġeb.
Int qawwi.
Int kbir.
Int l-aktar għoli.
Int Sultan li tista’ kollox, Missier qaddis, sultan tas-sema u ta’ l-art.
Int Mulej, Alla wieħed fi tliet Persuni, int kull tjubija.
Int it-tjieba, kull tjieba, fuq kull tjieba, Mulej Alla, ħaj u veru.
Int għerf.
Int umiltà.
Int sabar.
Int kenn.
Int is-sliem.
Int hena u ferħ.
Int il-ħaqq u l-qies.
Int il-għana li jegħleb kull ħtieġa.
Int is-sbuħija.
Int ta’ qalb ħelwa.
Int li tieqaf magħna.
Int li tgħasses fuqna u tidħol għalina.
Int il-qawwa.
Int is-serħan tal-qalb.
Int it-tama tagħna.
Int il-fidi tagħna.
Int il-għaxqa kbira tagħna.
Int il-ħajja ta’ bla tmiem, kbir u ta’ l-għaġeb.
Mulej, Alla li tista’ kollox, Feddej ta’ ħniena.
San Franġisk ta’ Assisi



L-Għanja tal-ħlejjaq


Twajjeb Mulej, int l-ogħla, tista’ kollox,

għalik huma t-tifħir, is-sebħ, il-ġieħ, u kemm hawn barka.

Jixirqu lilek biss, ja l-aktar Għoli,

u l-ebda bniedem ma jistħoqqlu jlissen ismek.


Mulejja, tkun imfaħħar mal-ħlejjaq kollha tiegħek

u l-aktar m’oħtna x-xemx

li biha jibda l-jum u jroxx id-dawl.

Għax hi sabiħa u tħeġġeġ bl-isfa dija:

ix-xbiha tiegħek, l-aktar Għoli, naraw fiha.


Mulejja, tkun imfaħħar f’ħuna l-qamar u l-kwiekeb:
għamilthom sinjal fis-smewwiet, leqqiena, għonja, u sbejħa.
Mulejja, tkun imfaħħar f’ħuna r-riħ,
fiż-żiffa u fl-isħab, fil-bnazzi, f’kull tibdil,
li minnu inti tgħajjex kull maħluq.
Mulejja, tkun imfaħħar f’ħuna l-ilma
li hu meħtieġ qatigħ, irżin, ta’ siwi, u safi.
Mulejja, tkun imfaħħar f’ħuna n-nar,
li bih iddawwal id-dlamijiet tal-lejl,
hu sbejjaħ, kollu ħajja, sħiħ, u qawwi.
Mulejja, tkun imfaħħar f’oħtna u ommna l-art
għax minnha l-għixien, u hi tmexxina,
u tagħti frott kull bixra, ward bl-ilwien u ħxejjex.
Mulejja, tkun imfaħħar f’dawk li jaħfru għal imħabbtek
u f’dawk li jġarrbu l-mard u l-hemm bla lewma.
Imbierka dawk li jilqgħu kollox b’ħajr u sliem,
għax minnek, l-aktar Għoli, jieħdu l-ħlas.
Mulejja, tkun imfaħħar f’oħtna l-mewt tal-ġisem,
li minnha ebda ħaj ma jista’ jaħrab:
ħażin għal dawk li jmutu fid-dnubiet il-mejta;
imbierka dawk li ssibhom fir-rieda mqaddsa tiegħek,
għax il-mewt l-oħra ma tagħmlilhomx deni.
Faħħru, bierku lil Mulejja u żżuh ħajr,
u bla kburija xejn, aqduh ilkoll.
San Franġisk ta’ Assisi
Mulej, agħmilni strument tal-paċi tiegħek
Mulej, agħmilni strument tal-paċi tiegħek:
fejn hemm il-mibegħda, ħallini nħeġġeġ l-imħabba;
fejn hemm il-ħtija, ħallini nferrex il-maħfra;
fejn hemm id-dubju, ħallini ndaħħal il-fidi;
fejn hemm il-qtigħ il-qalb, ħallini nqawwi t-tama;
fejn hemm id-dlam, ħallini nkebbes id-dawl;
fejn hemm in-niket, ħallini nxerred il-ferħ.
Mgħallem divin, la tħallix:
li iżjed infittex li nkun imfarraġ, milli nfarraġ jien;
li iżjed jifhimni ħaddieħor, milli nifhem lil ħaddieħor jien;
li iżjed inkun maħbub, milli nħobb jien.
Għaliex meta nagħtu, aħna naqilgħu;
meta naħfru, aħna niġu maħfura;
meta mmutu, nerġgħu nitwieldu għall-ħajja ta’ dejjem.
San Franġisk ta’ Assisi



Talba fil-knejjes
Nadurawk,
sidna Ġesù Kristu,
(hawn u) fil-knejjes kollha tiegħek,
li jinsabu fid-dinja kollha,
u nberkuk,
għax bis-salib imqaddes tiegħek
fdejt id-dinja.
San Franġisk ta’ Assisi

http://www.laikos.org/ktejjeb_talb.htm





 
San Frangisk, Pittura ta' Giuseppe Cali meqjuma Fil-Knisja Marija Addolorata San Pawl il-Bahar

St. Francis of Assisi
http://www.newadvent.org/cathen/06221a.htm
  
La storia del saio di Francesco


SAN FRAĠISK TA’ ASSISI - Djaknu: 1182 – 1226
San Franġisk twieled f’Assisi fl-1182, meta missieru kien barra l-pajjiż.  Ommu semmietu Ġwanni.  Iżda meta missieru li kien kummerċjant għani tad-drappijiet ġie lura, sejjaħlu ”Franġisk” għal Franza li hu tant kien iħobb.
Franġisku tela’ jgawdi mis-suċċess ta’ missieru, u għalhekk kellu ikel, ilbies, divertiment u ħajja soċjali mill-aħjar.
Il-ġibda għall-avventura qanqlitu biex jieħu sehem fi gwerer li dak iż-żmien kienu jinqalgħu bejn l-ibliet u bejn ir-reġjuni ta’ l-Italja.
Darba waħda, fl-1205, kien sejjer biex jieħu sehem f’talja, iżda hekk kif wasal fi Spoleto marad, u ma setax ikompli fi triqtu.  Meta kien marid sama’ xi jgħidlu: ”Aqdi lill-Imgħallem u mhux lill-qaddej”.
Meta rritorna f’Assisi għamel bidla kbira fih, hekk li meta ltaqa ma’ lebbruż għannqu miegħu u tah karita’.  Beda jkun iktar miġbur u jitlob, iżur il-morda u jgħin lill-fqar.
Ġurnata waħda fl-1206, kien qed  jitlob quddiem kurċifiss fi knisja żgħira abbandunata fil-kampanja, ta’ San Damjan, u sama’ leħen jgħidlu: ”Franġisku, sewwi l-Knisja tiegħi li qed tiġġarraf”.  Ma biegħ dak li kellu, u beda jiġbor biex isewwi l-ħsarat li kien hemm fi tliet knejjes żgħar, ta’ San Damjan, ta’ San Pietru u dik tal-Porzjunkola ddedikata lil Santa Marija ta’ l-Anġli.
Meta missieru rah jgħix f’dik il-ħajja sejjaħlu quddiem l-Isqof u nsista miegħu biex jibdel ħajtu inkella ma jkollux x’jaqsam iktar miegħu.  San Franġisk neħħa ħwejġu minn fuqu tahom lil missieru u qal: ” Sa issa sejjaħtlek missier; mil-lum ’il quddiem nibda ngħid ’Missierna li inti fis-smewwiet.”
Fl-1208, meta kien fil-knisja ta’ Santa Marija ta’ l-Anġli sama’ l-qari tal-Vanġelu (Mt. 10:7-10) u ħass li dawk il-kelmiet kienu għalih.  Mar libes ċoqqa griża fqira li rabat b’ħabel ma’ qaddu u beda jimxi ħafi.
Xi żgħażagħ bdew jingħaqdu miegħu biex jgħixu l-istess ħajja li kien qed jgħix hu, u fl-1209, meta kienu tnax ħadhom Ruma, u l-Papa Innoċenzu III tahom l-approvazzjoni tiegħu.  Hekk beda l-Ordni tiegħu tal-”Fati Minori”.
Fl-1212, bil-għajnuna ta’ Santa Klara waqqaf it-tieni Ordni li kien dak tas-sorijiet li ġew imsejjħa Klarissi.
Fl-1219, bagħat l-ewwel missjunarji f’Tunes u l-Marokk.  Hu mar fl-Art Imqaddsa u fl-Eġittu fejn ippriedka lis-Sultan ta’ l-Eġittu Malek al-Kamil bla ma rnexxielu jikkonvertih.
Fl-1220 raġa’ lura l-Italja, u meta kien Firenze waqqaf it-Tielet Ordni tal-Penitenti, it-Terzjarji Franġiskani.
Fl-24 ta’ Diċembru 1223 laqqa’ xi nies u għamel presepju ħaj li għalkemm ma kienx l-ewwel presepju li sar, iżda b’hekk San Franġisk qanqal l-imħabba tan-nies lejn il-presepju.
Fil-festa tas-Salib, ta’ Settembru 1224. daħal f’estasi waqt li kien qed jimmedita fuq il-passjoni u t-tbaqtija ta’ Kristu, u rċieva l-pjagi ta’ Ġesù magħrufa bħala l-istigmata.
San Franġisk li minħabba l-mard kien kważi tilef id-dawl ta’ għajnejh, miet meta kellu biss qrib il-45 sena, fit-3 ta’ Ottubru 1226, filgħaxija, waqt li kienet qed tinqara l-ġrajja tal-Passjoni ta’ Ġesù mill-Vanġelu ta’ San Ġwann.  San Franġisk imqanqal mill-umilta’ tiegħu qatt ma aċċetta li jsir saċerdot.
Il-Papa Benedittu XV ipproklamah: ”L-iktar xbieha perfetta ta’ Ġesù li qatt għexet”.
Ħsieb
San Franġisk ma kienx ta’ l-idea li l-Insara jirbħu lil Musulmani bis-suldati, bil-gwerer u bil-ġlied, iżda bil-messaġġiera tal-paċi, bil-missjunarji.  Filfatt hu mhux biss bagħat l-ewwel missjunarji fl-artijiet Musulmani, iżda hu stess mar ukoll.  Fil-konfronti li jkollna ma’ l-oħrajn kif inġibu ruħna?  Bil-ġlied, bil-vjolenza, jew bid-djalogu u l-ftehim?
  
http://laikos.org/qaddisin.htm



SAN FRANĠISK TA' ASSISI   ---   SAINT FRANCIS OF ASSISI

FRANCISCAN CONVENTUALS - B'KARA, MALTA 


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Song of St Francis

Sunlight, moon glow, 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 skills
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


Song of St Francis - a prayer for healing (With Lyrics)















Kalendarju Frangiskan 
Solennitajiet, Festi u Tifkiriet
tal-Qaddisin u l-Beati Frangiskani 
http://www.sanfrangisk.com/06qaddisin/qad01-kalendarju.htm



Francis: The saint and the Pope  






video published on October 9, 2022 --- 
Reopened after 800 years, the door of the Spogliazione, where St. Francis of Assisi renounced his possessions and stripped himself of his clothes. Thus began the great story of Franciscanism for a new Church.




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Transitus of St. Francis - October 3

Tonight we commemorate the transition of St. Francis of Assisi from his earthly life to his heavenly life.  Franciscans of all the orders gather world-wide for this deeply moving ceremony.

Saint Francis Of Assisi Painting -
The Death Of Saint Francis Of Assisi
by Jose Camaron




TRANSITUS OF ST FRANCIS OF ASSISI -
José Benlliure y Gil

3 TA’ OTTUBRU
TRANSTU TA’ SAN FRANĠISK MISSIERNA

Fl-Ordni Franġiskan kollu hemm tradizzjoni li kull sena fit-3 ta’ Ottubru filgħaxija, il-komunitajiet Franġiskani jiltaqgħu fil-knejjes u fil-kappelel tal-kunventi tagħhom biex ifakkru l-mewt ta’ Missierhom San Franġisk jew kif inhu aktar magħruf it-Transtu (il-passaġġ) tiegħu minn did-dinja għal għand il-Missier. Meta dan it-Transtu jsir f’xi Parroċċa jew knisja Franġiskana għall-funzjoni jkunu mistiedna wkoll in-nies u d-devoti tal-qaddis. San Franġisk iltaqa’ ma’ oħtna l-mewt fuq il-qiegħa tal-art fil-knisja tal-Porziuncola, barra l-belt ta’ Assisi. Kien fil-ħin tal-Għasar nhar is-Sibt, 3 ta’ Ottubru 1226. L-għada il-Ħadd sar il-funeral u l-ġisem ta’ Franġisku ttieħed bil-purċissjoni l-ewwel lejn il-Knisja ta’ San Damjan biex Klara u s-sorijiet tagħha jsellmu għall-aħħar darba lil Franġisku u mbagħad lejn il-knisja ta’ San Ġorġ Martri, fejn dam midfun għal kważi erba’ snin sakemm tlestiet il-Bażilka biex tilqa l-fdalijiet tiegħu.

(mill-Facebook, 2 ta' Ottubru 2017) https://www.facebook.com/ParroccaMarijaAddolorataSanPawlIlBahar/





The Transitus of St Francis of Assisi October 3rd













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PROPER GOSPEL on both OCTOBER 3rd and OCTOBER 4th

 




- OCTOBER 3 - THE TRANSITUS OF SAINT FRANCIS OF ASSISI
- OCTOBER 4 - SAINT FRANCIS OF ASSISI, Franciscan Feast

Evanġelju
Jiena ta’ qalb ħelwa u umli.
Mt 11, 25-30

Qari mill-Evanġelju skont San Mattew

[Mt:11:25] F'dak iż-żmien Ġesù qabad u qal: "Nfaħħrek, Missier, Sid is-sema u l-art, għax inti dawn il-ħwejjeġ ħbejthom lil min għandu l-għerf u d-dehen u wrejthom liċ-ċkejknin. [Mt:11:26] Iva, Missier, għax lilek hekk għoġbok. [Mt:11:27] "Kollox kien mogħti lili minn Missieri, u ħadd ma jagħraf lill-Iben jekk mhux il-Missier, kif ħadd ma jagħraf lill-Missier jekk mhux l-Iben u dak li lilu l-Iben irid jgħarrafhulu.

[Mt:11:28] "Ejjew għandi, intom ilkoll li tinsabu mħabbtin u mtaqqlin, u jiena nserraħkom. [Mt:11:29] Ħudu fuqkom il-madmad tiegħi u tgħallmu minni, għaliex jiena ta' qalb ħelwa u umli, u intom issibu l-mistrieħ għal ruħkom. [Mt:11:30] Għax il-madmad tiegħi ħelu u t-toqol tiegħi ħafif."

Il-Kelma tal-Mulej
R/. Tifħir lilek Kristu.
.



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The actual tunic worn by St Francis of Assisi
 
It-tunika li ntlibset minn San Franġisk t'Assisi


 

Scientific testing appears to prove that a garment found in Cortona, Italy, belonged to the saint.
St Francis is one of the most popular Catholic holy men of all time. His community, the Order of the Friars Minor, commonly known as Franciscans, are easily spotted in their hooded robes with rope belts and sandals, and as a mendicant (begging) order, their vow of poverty is hardcore.
As with many of the most venerated saints, there is no shortage of churches that wish to bring their congregations closer to St Francis by acquiring his holy relics. There are four churches that have preserved tunics which are believed to have been worn by St Francis, but after a round of scientific testing, conducted in 2007, this number has been reduced to three. However, scientific testing suggests one of these is the real deal.
A team of physicists from the Italian Institute for Nuclear Physics (INFN) in Florence, subjected fibers from two tunics reputedly worn by the Little Poor Man of Assisi to radiocarbon dating. The first came from the Church of St Francis in Cortona, Italy, and the second from the Basilica of Santa Croce, in Florence.
Jeanna Bryner, from Live Sicence, reports that the garment from Santa Croce was found to have been made between the late 13th and late 14th centuries. As Saint Francis is known to have died in 1226, it was determined that this tunic could not have been worn by St Francis himself.
The tunic from Cortona, however, was dated between 1155 and 1225, firmly within the saint’s lifetime. It is believed that this tunic was brought to Cortona by St Francis’ successor, Friar Elias, along with two other relics attributed to the saint: an embroidered cushion and a book of the Gospels.
There has been no scientific testing performed on the other two tunics said to have been worn by St Francis. These two relics remain preserved in the city of Assisi, St Francis’ hometown, and in the Sanctuary of La Verna in Tuscany.
 
Source: Aleteia
 

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Friday, October 02, 2015

SEPTEMBER 30 - Saint Jerome, Priest and Doctor of the Church - Lived: (345-420) - “ Ignorance of Scriptures is ignorance of Christ ”

 
St. Jerome
(345-420)
 
“ Ignorance  of  Scriptures  is  ignorance  of  Christ ”

 

Most of the saints are remembered for some outstanding virtue or devotion which they practiced, but Jerome is frequently remembered for his bad temper! It is true that he had a very bad temper and could use a vitriolic pen, but his love for God and his Son Jesus Christ was extraordinarily intense; anyone who taught error was an enemy of God and truth, and St. Jerome went after him or her with his mighty and sometimes sarcastic pen.
He was above all a Scripture scholar, translating most of the Old Testament from the Hebrew. He also wrote commentaries which are a great source of scriptural inspiration for us today. He was an avid student, a thorough scholar, a prodigious letter-writer and a consultant to monk, bishop and pope. St. Augustine (August 28) said of him, "What Jerome is ignorant of, no mortal has ever known."

St. Jerome is particularly important for having made a translation of the Bible which came to be called the Vulgate. It is not the most critical edition of the Bible, but its acceptance by the Church was fortunate. As a modern scholar says, "No man before Jerome or among his contemporaries and very few men for many centuries afterwards were so well qualified to do the work." The Council of Trent called for a new and corrected edition of the Vulgate, and declared it the authentic text to be used in the Church.

In order to be able to do such work, Jerome prepared himself well. He was a master of Latin, Greek, Hebrew and Chaldaic. He began his studies at his birthplace, Stridon in Dalmatia (in the former Yugoslavia). After his preliminary education he went to Rome, the centre of learning at that time, and thence to Trier, Germany, where the scholar was very much in evidence. He spent several years in each place, always trying to find the very best teachers. He once served as private secretary of Pope Damasus (December 11).

After these preparatory studies he travelled extensively in Palestine, marking each spot of Christ's life with an outpouring of devotion. Mystic that he was, he spent five years in the desert of Chalcis so that he might give himself up to prayer, penance and study. Finally he settled in Bethlehem, where he lived in the cave believed to have been the birthplace of Christ. On September 30 in the year 420, Jerome died in Bethlehem. The remains of his body now lie buried in the Basilica of St. Mary Major in Rome.

Comment:

Jerome was a strong, outspoken man. He had the virtues and the unpleasant fruits of being a fearless critic and all the usual moral problems of a man. He was, as someone has said, no admirer of moderation whether in virtue or against evil. He was swift to anger, but also swift to feel remorse, even more severe on his own shortcomings than on those of others. A pope is said to have remarked, on seeing a picture of Jerome striking his breast with a stone, "You do well to carry that stone, for without it the Church would never have canonized you" (Butler's Lives of the Saints).

Quote:

"In the remotest part of a wild and stony desert, burnt up with the heat of the scorching sun so that it frightens even the monks that inhabit it, I seemed to myself to be in the midst of the delights and crowds of Rome. In this exile and prison to which for the fear of hell I had voluntarily condemned myself, I many times imagined myself witnessing the dancing of the Roman maidens as if I had been in the midst of them: In my cold body and in my parched-up flesh, which seemed dead before its death, passion was able to live. Alone with this enemy, I threw myself in spirit at the feet of Jesus, watering them with my tears, and I tamed my flesh by fasting whole weeks. I am not ashamed to disclose my temptations, but I grieve that I am not now what I then was" ("Letter to St. Eustochium").

Patron Saint of:
Librarians


Related St. Anthony Messenger article(s)
>>>  St. Jerome: Perils of a Bible Translator, by Leslie Hoppe, OFM  <<<




From
http://www.americancatholic.org/Features/Saints/saint.aspx?id=1154


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 In Bethlehem, in the Grotto of Saint Jerome


 


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From - The Catechism of The Catholic Church
PART ONE
THE PROFESSION OF FAITH
SECTION ONE
"I BELIEVE" - "WE BELIEVE"
http://www.vatican.va/archive/ccc_css/archive/catechism/p1s1c2a3.htm




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Jerome's Latin Vulgate (405 A.D.)http://www.speedbible.com/vulgate/



The Vulgate

http://www.bible-researcher.com/vulgate1.html




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I know well that many of the rich show mercy to the poor, but they do it by the hands of others. They give their gold, but not their personal services, because the sight of misery inspires disgust and makes them ill. I will not find fault with this weakness, nor will I call it unmerciful. But I must be allowed to say that true love and perfect faith raise the mind above such infirmities and make it strong for holy services of love.


St. Jerome



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It is customary for those in sorrow or adversity to tear their garments. The gospel records that the high priest did this to exaggerate the charge against our Lord and Savior; and we read that Paul and Barnabas did so when they heard words of blasphemy. I bid you not to tear your garments but rather to rend your hearts which are laden with sin. Like wine skins, unless they have been cut open, they will burst of their own accord. After you have done this, return to the Lord your God, from whom you had been alienated by your sins. Do not despair of his mercy, no matter how great your sins, for great mercy will take away great sins.

For the Lord is gracious and merciful and prefers the conversion of a sinner rather than his death. Patient and generous in his mercy, he does not give in to human impatience but is willing to wait a long time for our repentance. So extraordinary is the Lord’s mercy in the face of evil, that if we do penance for our sins, he regrets his own threat and does not carry out against us the sanctions he had threatened. So by the changing of our attitude, he himself is changed. But in this passage we should interpret “evil” to mean, not the opposite of virtue, but affliction, as we read in another place: Sufficient for the day are its own evils. And, again: If there is evil in the city, God did not create it.

In like manner, given all that we have said above – that God is kind and merciful, patient, generous with his forgiveness, and extraordinary in his mercy toward evil – lest the magnitude of his clemency make us lax and negligent, he adds this word through his prophet [Joel]: Who knows whether he will not turn and repent and leave behind him a blessing? In other words, he says: “I exhort you to repentance, because it is my duty, and I know that God is inexhaustibly merciful, as David says: Have mercy on me, God, according to your great mercy, and in the depths of your compassion, blot out all my iniquities.

St. Jerome




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OCTOBER 2 - THE HOLY GUARDIAN ANGELS - 2 ta' Ottubru - L-Anġli Kustodji Mqaddsa



2 TA' OTTUBRU
L-ANĠLI KUSTODJI
Fit-Testment il-Qadim, l-anġli kustodji huma spirti qaddejja ta’ Alla li jwettqu l-ordnijiet tiegħu, u li xi drabi jingħataw biċċa xogħol speċjali fejn jidħlu l-bnedmin. Fil-ktieb tal-Ġenesi 18-19, l-anġli mhux biss aġixxew bħala l-eżekuturi tal-korla ta’ Alla kontra l-ibliet tal-pjanura, iżda ħelsu lil Lot mill-periklu; f'Eżodu 32:34, Alla qal lil Mosè: "l-anġlu tiegħi se jmur quddiemek." Iżjed tard, għandna l-istorja ta’ Tobija, li tista’ sservi ta’ kummentarju tajjeb għall-kliem ta’ Salm 91:11: “Għax Hu jordna lill-anġli tiegħu biex iħarsuk fi triqatek kollha "(Ara Salm 33 : 8 u 34: 5 - 34: 7).
It-twemmin li l-anġli jistgħu jkunu gwidi u interċessuri għall-bnedmin narawh f’Ġob 33: 23-26, u f’Danjel 10:13 l-anġli jidhru assenjati lil ċerti pajjiżi.
Fit-Testment il-Ġdid, l-anġli huma dejjem intermedjarji
bejn Alla u l-bniedem; u Kristu issiġilla t-tagħlim tat-Testment il-Qadim meta qal: "Araw li ma tistmerrux lil wieħed minn dawn iż-żgħar: għax ngħidilkom, li l-anġli tagħhom fis-smewwiet dejjem jaraw wiċċ Missieri li hu fis-smewwiet." (Mattew 18:10). L-anġli kustodji jaħdmu kemm għal persuni individwa;i kif ukoll għal komunitajiet ta’ nies. Apokalissi 2: 1–29 u 3: 1–22 isemmu l-anġli tas-seba’ knejjes tal-Asja bħala gwardjani tagħhom.
Eżempji oħra fit-Testment il-Ġdid huma l-anġlu li ta l-għajnuna lil Kristu fil-Ġnien taż-Żebbuġ, u l-anġlu li ħeles lil San Pietru mill-ħabs. Fl-Atti 12: 12-15, wara li Pietru nħeles mill-ħabs minn anġlu, huwa mar fid-dar ta’ "Marija omm Ġwanni, jgħidulu wkoll Mark". Il-qaddejja, Rhoda, għarfet leħnu u ġriet lura biex tgħid lill-ġemgħa li Pietru kien hemm. Madankollu, il-ġemgħa wieġbet: "Dak l-anġlu tiegħu" (12:15).
F’Lhud 1:14 insibu: “Mhumiex huma wkoll spirti qaddejja, mibgħutin biex jaqdu lil dawk li għandhom jiksbu s-salvazzjoni?” Hekk, il-funzjoni tal-anġlu kustodju hija li dik li jwassal lill-bniedem lejn is-Saltna tas-Smewwiet.
Skont San Ġirolmu, il-kunċett ta’ anġli kustodji jinsab fil-“ħsieb tal-Knisja”. Kien qal, “Kemm hi kbira d-dinjità tar-ruħ, tant li kull wieħed għandu sa minn twelidu anġlu mqabbad biex iħarisha".
Fis-seklu 15, il-Festa tal-Anġli Kustodji żdiedet fil-kalendarju uffiċjali tal-festi Kattoliċi.









Perhaps no aspect of Catholic piety is as comforting to parents as the belief that an angel protects their little ones from dangers real and imagined. Yet guardian angels are not only for children. Their role is to represent individuals before God, to watch over them always, to aid their prayer and to present their souls to God at death.
The concept of an angel assigned to guide and nurture each human being is a development of Catholic doctrine and piety based on Scripture but not directly drawn from it. Jesus' words in Matthew 18:10 best support the belief: "See that you do not despise one of these little ones, for I say to you that their angels in heaven always look upon the face of my heavenly Father."

Devotion to the angels began to develop with the birth of the monastic tradition. St. Benedict gave it impetus and Bernard of Clairvaux, the great 12th-century reformer, was such an eloquent spokesman for the guardian angels that angelic devotion assumed its current form in his day.

A feast in honor of the guardian angels was first observed in the 16th century. In 1615, Pope Paul V added it to the Roman calendar.
Comment:

Devotion to the angels is, at base, an expression of faith in God's enduring love and providential care extended to each person day in and day out until life's end.

Quote:"May the angels lead you into paradise;
may the martyrs come to welcome you
and take you to the holy city,
the new and eternal Jerusalem." (Rite for Christian Burial)

http://www.americancatholic.org/Features/Saints/saint.aspx?id=1156


2 ta' Ottubru - L-Anġli Kustodji Mqaddsa






Salm 91:11 Għax l-anġli tiegħu hu jibgħatlek, u jħarsuk fi triqatek kollha.



 Holy Mass Readings - The Holy Guardian Angels - October 2nd.

First reading
Exodus 23:20-23
 
The Lord says this: ‘I myself will send an angel before you to guard you as you go and to bring you to the place that I have prepared. Give him reverence and listen to all that he says. Offer him no defiance; he would not pardon such a fault, for my name is in him. If you listen carefully to his voice and do all that I say, I shall be enemy to your enemies, foe to your foes. My angel will go before you.’
Psalm 91(90):1-6,10-11
 
The Lord has commanded his angels to keep you in all your ways.
 
He who dwells in the shelter of the Most High
  and abides in the shade of the Almighty
says to the Lord: ‘My refuge,
  my stronghold, my God in whom I trust!’
 
The Lord has commanded his angels to keep you in all your ways.
It is he who will free you from the snare
  of the fowler who seeks to destroy you;
he will conceal you with his pinions
  and under his wings you will find refuge.
 
The Lord has commanded his angels to keep you in all your ways.
You will not fear the terror of the night
  nor the arrow that flies by day,
nor the plague that prowls in the darkness
  nor the scourge that lays waste at noon.
 
The Lord has commanded his angels to keep you in all your ways.
Upon you no evil shall fall,
  no plague approach where you dwell.
For you has he commanded his angels,
  to keep you in all your ways.
 
The Lord has commanded his angels to keep you in all your ways.
Gospel Acclamation - Psalm 103 (102):21)
Alleluia, alleluia!
Give thanks to the Lord, all his hosts,
his servants who do his will.
Alleluia!
Gospel
Mt 18:1-5,10
The disciples came to Jesus and said, ‘Who is the greatest in the kingdom of heaven?’ So he called a little child to him and set the child in front of them. Then he said, ‘I tell you solemnly, unless you change and become like little children you will never enter the kingdom of heaven. And so, the one who makes himself as little as this little child is the greatest in the kingdom of heaven.
  ‘Anyone who welcomes a little child like this in my name welcomes me. See that you never despise any of these little ones, for I tell you that their angels in heaven are continually in the presence of my Father in heaven.’
  
 
 GOSPEL VIDEO

OCTOBER 2nd - Memorial of the Holy Guardian Angels - L-Anġli Kustodji Mqaddsa – Tifkira O Evanġelju L-anġli tagħhom fis-sema dejjem jaraw wiċċ il-Missier Mt 18, 1-5.10 Qari mill-Evanġelju skont San Mattew F’dak iż-żmien, [Mt:18:1] resqu d-dixxipli lejn Ġesù u staqsewh: "Min hu l-akbar fis-Saltna tas-Smewwiet?" [Mt:18:2] Hu sejjaħ lejh tfajjel ċkejken, qiegħdu f'nofshom [Mt:18:3] u qalilhom,"Tassew ngħidilkom, li jekk intom ma terġgħux issiru bħat-tfal iż-żgħar, żgur li ma tidħlux fis-Saltna tas-Smewwiet. [Mt:18:4] U għalhekk l-ikbar wieħed fis-Saltna tas-Smewwiet huwa dak li jċekken lilu nnifsu bħal dan it-tfajjel żgħir. [Mt:18:5] U kull min jilqa' tfajjel bħal dan minħabba f'ismi, ikun jilqa' lili. [Mt:18:10] "Araw li ma tonqsux mill-istima lejn xi wieħed minn dawn iż-żgħar; għax, ngħidilkom, l-anġli tagħhom fis-smewwiet dejjem jaraw wiċċ Missieri li hu fis-smewwiet. Il-Kelma tal-Mulej. R/. Tifħir lilek Kristu.
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http://www.opusangelorum.org/catechesis/catechesis-dw.htm

COMPENDIUM OF THE CATECHISM OF THE CATHOLIC CHURCH

59. What did God create?

Sacred Scripture says, "In the beginning, God created the heavens and the earth" (Genesis 1:1). The Church in her profession of faith proclaims that God is the Creator of everything, visible and invisible, of all spiritual and corporeal beings, that is, of angels and of the visible world and, in a special way, of man.

60. Who are the angels?

The angels are purely spiritual creatures, incorporeal, invisible, immortal, and personal beings endowed with intelligence and will. They ceaselessly contemplate God face-to-face and they glorify him. They serve him and are his messengers in the accomplishment of his saving mission to all.

61. In what way are angels present in the life of the Church?

The Church joins with the angels in adoring God, invokes their assistance and commemorates some in her liturgy.
" Beside each believer stands an angel as a protector and shepherd leading him to life." (Saint Basil the Great)

62. What does Sacred Scripture teach about the creation of the visible world?

Through the account of the "six days" of creation Sacred Scripture teaches us the value of the created world and its purpose, namely, to praise God and to serve humanity. Every single thing owes its very existence to God from whom it receives its goodness and perfection, its proper laws and its proper place in the universe.

63. What is the place of the human person in creation?

The human person is the summit of visible creation in as much as he or she is created in the image and likeness of God.

64. What kind of bond exists between created things?

There exist an interdependence and a hierarchy among creatures as willed by God. At the same time, there is also a unity and solidarity among creatures since all have the same Creator, are loved by him and are ordered to his glory. Respecting the laws inscribed in creation and the relations which derive from the nature of things is, therefore, a principle of wisdom and a foundation for morality.

74. What was the fall of the angels?

This expression indicates that Satan and the other demons, about which Sacred Scripture and the Tradition of the Church speak, were angels, created good by God. They were, however, transformed into evil because with a free and irrevocable choice they rejected God and his Kingdom, thus giving rise to the existence of hell. They try to associate human beings with their revolt against God. However, God has wrought in Christ a sure victory over the Evil One.

Catechism of the Catholic Church

327 The profession of faith of the Fourth Lateran Council affirms that God "from the beginning of time made at once (simul) out of nothing both orders of creatures, the spiritual and the corporeal, that is, the angelic and the earthly, and then the human creature, who as it were shares in both orders, being composed of spirit and body."

I. The Angels: The Existence of Angels ~ A Truth of Faith

328 The existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls "angels" is a truth of faith. The witness of Scripture is as clear as the unanimity of Tradition.

Who are they?

329 St. Augustine says: "'Angel' is the name of their office, not of their nature. If you seek the name of their nature, it is 'spirit'; if you seek the name of their office, it is 'angel': from what they are, 'spirit', from what they do, 'angel.'" With their whole beings the angels are servants and messengers of God. Because they "always behold the face of my Father who is in heaven" they are the "mighty ones who do His word, hearkening to the voice of His word".
330 As purely spiritual creatures angels have intelligence and will: they are personal and immortal creatures, surpassing in perfection all visible creatures, as the splendor of their glory bears witness.

Christ "With All His Angels"

331 Christ is the centre of the angelic world. They are His angels: "When the Son of man comes in His glory, and all the angels with Him..." (Mt 25:31). They belong to Him because they were created through and for Him: "for in Him all things were created in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authorities—all things were created through Him and for Him" (Col 1:16). They belong to Him still more because He has made them messengers of His saving plan: "Are they not all ministering spirits sent forth to serve, for the sake of those who are to obtain salvation?" (Heb 1:14).
332 Angels have been present since creation and throughout the history of salvation, announcing this salvation from afar or near and serving the accomplishment of the divine plan: they closed the earthly paradise; protected Lot; saved Hagar and her child; stayed Abraham's hand; communicated the law by their ministry; led the People of God; announced births and callings; and assisted the prophets, just to cite a few examples. Finally, the angel Gabriel announced the birth of the Precursor and that of Jesus Himself.
333 From the Incarnation to the Ascension, the life of the Word Incarnate is surrounded by the adoration and service of angels. When God "brings the firstborn into the world, He says: 'Let all God's angels worship Him'" (Heb 1:6). Their song of praise at the birth of Christ has not ceased resounding in the Church's praise: "Glory to God in the highest!" (Lk 2:14). They protect Jesus in His infancy, serve Him in the desert, strengthen Him in His agony in the garden, when He could have been saved by them from the hands of His enemies as Israel had been. Again, it is the angels who "evangelize" by proclaiming the Good News of Christ's Incarnation and Resurrection. They will be present at Christ's return, which they will announce, to serve at His judgement.

The Angels in the Life of the Church

334 ...The whole life of the Church benefits from the mysterious and powerful help of angels.
335 In her Liturgy, the Church joins with the angels to adore the thrice-holy God. She invokes their assistance (in the Roman Canon's Supplices te rogamus... ["Almighty God, we pray that your angel..."]; in the funeral Liturgy's In Paradisum deducant te angeli... ["May the angels lead you into Paradise..."]). Moreover, in the "Cherubic Hymn" of the Byzantine Liturgy, she celebrates the memory of certain angels more particularly (St. Michael, St. Gabriel, St. Raphael, and the guardian angels).
336 From its beginning until death human life is surrounded by their watchful care and intercession. "Beside each believer stands an angel as protector and shepherd leading him to life" (St. Basil). Already here on earth the Christian life shares by faith in the blessed company of angels and men united in God.
In Brief: 350 Angels are spiritual creatures who glorify God without ceasing and who serve His saving plans for other creatures: "The angels work together for the benefit of us all" (St. Thomas Aquinas, STh I, 114, 3, ad 3).
351 The angels surround Christ their Lord. They serve Him especially in the accomplishment of His saving mission to men.
352 The Church venerates the angels who help her on her earthly pilgrimage and protect every human being.

The Fall of the Angels

391 Behind the disobedient choice of our first parents lurks a seductive voice, opposed to God, which makes them fall into death out of envy. Scripture and the Church's Tradition see in this being a fallen angel, called "Satan" or the "devil". The Church teaches that Satan was at first a good angel, made by God: "The devil and the other demons were indeed created naturally good by God, but they became evil by their own doing."
392 Scripture speaks of a sin of these angels. This "fall" consists in the free choice of these created spirits, who radically and irrevocably rejected God and His reign. We find a reflection of that rebellion in the tempter's words to our first parents: "You will be like God." The devil "has sinned from the beginning"; he is "a liar and the father of lies".
393 It is the irrevocable character of their choice, and not a defect in the infinite Divine Mercy, that makes the angels' sin unforgivable. "There is no repentance for the angels after their fall, just as there is no repentance for men after death."
394 Scripture witnesses to the disastrous influence of the one Jesus calls "a murderer from the beginning", who would even try to divert Jesus from the mission received from His Father. "The reason the Son of God appeared was to destroy the works of the devil." In its consequences the gravest of these works was the mendacious seduction that led man to disobey God.
395 The power of Satan is, nonetheless, not infinite. He is only a creature, powerful from the fact that he is pure spirit, but still a creature. He cannot prevent the building up of God's reign. Although Satan may act in the world out of hatred for God and His kingdom in Christ Jesus, and although his action may cause grave injuries—of a spiritual nature and, indirectly, even of a physical nature—to each man and to society, the action is permitted by Divine Providence which with strength and gentleness guides human and cosmic history. It is a great mystery that Providence should permit diabolical activity, but "we know that in everything God works for good with those who love him."

Directory on Popular Piety and the Liturgy

Holy Angels

213. With the clear and sober language of catechesis, the Church teaches that "the existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls 'angels' is a truth of faith. The witness of Scripture is as clear as the unanimity of Tradition"(280).
Tradition regards the angels as messengers of God, "potent executives of his commands, and ready at the sound of his words" (Ps 103, 20. They serve his salvific plan, and are "sent to serve those who will inherit salvation" (Hb 1, 14).
214. The faithful are well aware of the numerous interventions of angels in the New and Old Covenants. They closed the gates of the earthly paradise (cf. Gen 3,24), they saved Hagar and her child Ishmael (cf. Gen 21, 17), they stayed the hand of Abraham as he was about to sacrifice Isaac (cf. gen 22, 7), they announce prodigious births (cf. Jud 13, 3-7), they protect the footsteps of the just (cf. Ps 91, 11), they praise God unceasingly (cf. Is 6, 1-4), and they present the prayer of the Saints to God (cf. Ap 8, 34). The faithful are also aware of the angel's coming to help Elijah, an exhausted fugitive (cf. 1 Kings 19, 4-8), of Azariah and his companions in the fiery furnace (cf. Dan 3, 49-50), and are familiar with the story of Tobias in which Raphael, "one of the seven Angels who stand ever ready to enter the presence of the glory of God" (cf. Tb 12, 15), who renders many services to Tobit, his son Tobias and his wife Sarah.
The faithful are also conscious of the roles played by the Angels in the life of Jesus: the Angel Gabriel declared to Mary that she would conceive and give birth to the Son of the Most High (cf. Lk 1, 26-38), and that an Angel revealed to Joseph the supernatural origin of Mary's conception (cf. Mt 1, 18-25); the Angels appear to the shepherds in Bethlehem with the news of great joy of the Saviour's birth (cf. Lk 2, 8-24); "the Angel of the Lord" protected the infant Jesus when he was threatened by Herod (cf. Mt 2, 13-20); the Angels ministered to Jesus in the desert (cf. Mt 4, 11) and comforted him in his agony (Lk 22, 43), and to the women gathered at the tomb, they announced that he had risen (cf. Mk 16, 1-8), they appear again at the Ascension, revealing its meaning to the disciples and announcing that "Jesus ...will come back in the same way as you have seen him go" (Acts 1, 11).
The faithful will have well grasped the significance of Jesus' admonition not to despise the least of those who believe in him for "their Angels in heaven are continually in the presence of my Father in heaven" (Mt 10, 10), and the consolation of his assurance that "there is rejoicing among the Angels of God over one repentant sinner" (Lk 15, 10). The faithful also realize that "the Son of man will come in his glory with all his Angels" (mt 25, 31) to judge the living and the dead, and bring history to a close.
215. The Church, which at its outset was saved and protected by the ministry of Angels, and which constantly experiences their "mysterious and powerful assistance"(281), venerates these heavenly spirts and has recourse to their prompt intercession.
During the liturgical year, the Church celebrates the role played by the Holy Angels, in the events of salvation(282) and commemorates them on specific days: 29 September (feast of the Archangels Michael, Gabriel and Raphael), 2 October (the Guardian Angels). The Church has a votive Mass dedicated to the Holy Angels whose preface proclaims that "the glory of God is reflected in his Angels"(283). In the celebration of the sacred mysteries, the Church associates herself with the angelic hymn and proclaims the thrice holy God (cf. Isaiah 6, 3)(284) invoking their assistance so that the Eucharistic sacrifice "may be taken [to your] altar in heaven, in the presence of [...] divine majesty"(285). The office of lauds is celebrated in their presence (cf. Ps 137, 1)(286). The Church entrusts to the ministry of the Holy Angels (cf. Aps 5, 8; 8, 3) the prayers of the faithful, the contrition of penitents(287), and the protection of the innocent from the assaults of the Malign One(288). The Church implores God to send his Angels at the end of the day to protect the faithful as they sleep(289), prays that the celestial spirits come to the assistance of the faithful in their last agony(290), and in the rite of obsequies, invokes God to send his Angels to accompany the souls of just into paradise(291) and to watch over their graves.
216. Down through the centuries, the faithful have translated into various devotional exercises the teaching of the faith in relation to the ministry of Angels: the Holy Angels have been adopted as patrons of cities and corporations; great shrines in their honour have developed such as Mont-Saint-Michel in Normandy, San Michele della Chiusa in Piemonte and San Michele Gargano in Apulia, each appointed with specific feast days; hymns and devotions to the Holy Angels have also been composed.
Popular piety encompasses many forms of devotion to the Guardian Angels. St. Basil Great (+378) taught that "each and every member of the faithful has a Guardian Angel to protect, guard and guide them through life"(292). This ancient teaching was consolidated by biblical and patristic sources and lies behind many forms of piety. St. Bernard of Clarivaux (+1153) was a great master and a notable promoter of devotion to the Guardian Angels. For him, they were a proof "that heaven denies us nothing that assists us", and hence, "these celestial spirits have been placed at our sides to protect us, instruct us and to guide us"(293).
Devotion to the Holy Angels gives rise to a certain form of the Christian life which is characterized by:
devout gratitude to God for having placed these heavenly spirits of great sanctity and dignity at the service of man; an attitude of devotion deriving from the knowledge of living constantly in the presence of the Holy Angels of God;- serenity and confidence in facing difficult situations, since the Lord guides and protects the faithful in the way of justice through the ministry of His Holy Angels. Among the prayers to the Guardian Angels the Angele Dei(294) is especially popular, and is often recited by families at morning and evening prayers, or at the recitation of the Angelus.

217. Popular devotion to the Holy Angels, which is legitimate and good, can, however, also give rise to possible deviations:

when, as sometimes can happen, the faithful are taken by the idea that the world is subject to demiurgical struggles, or an incessant battle between good and evil spirits, or Angels and demons, in which man is left at the mercy of superior forces and over which he is helpless; such cosmologies bear little relation to the true Gospel vision of the struggle to overcome the Devil, which requires moral commitment, a fundamental option for the Gospel, humility and prayer;
when the daily events of life, which have nothing or little to do with our progressive maturing on the journey towards Christ are read schematically or simplistically, indeed childishly, so as to ascribe all setbacks to the Devil and all success to the Guardian Angels. The practice of assigning names to the Holy Angels should be discouraged, except in the cases of Gabriel, Raphael and Michael whose names are contained in Holy Scripture.


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Pope in Santa Marta: Our Guardian Angels are like God's ambassadors - Published on Oct 2, 2015





Also ...

Worried about your children? Say this prayer to their guardian angels

When we can't protect them, our children's guardian angels are a powerful aid against harm.

https://medjugorjemalta.blogspot.com.mt/2018/02/worried-about-your-children-say-this.html





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at

Thursday, October 01, 2015

MARCH 17 - ST PATRICK, bishop --- Resurrection Miracles Performed by St. Patrick, Apostle of Ireland --- Catholic Audio Book - The Life of St Patrick

 
 
 
 
I am, then, first of all, countrified, an exile, evidently unlearned, one who is not able to see into the future, but I know for certain, that before I was humbled I was like a stone lying in deep mire, and he that is mighty came and in his mercy raised me up and, indeed, lifted me high up and placed me on top of the wall. And from there I ought to shout out in gratitude to the Lord for his great favors in this world and forever, that the mind of man cannot measure.

St. Patrick of Ireland

 

 

 

 
 
Resurrection Miracles Performed by St. Patrick, Apostle of Ireland

"He that eateth my flesh and drinketh my blood, hath everlasting life;
and I will raise him up in the last day." (John 6:55)


It has been said that St. Patrick (c. 389-c. 461) performed a thousand miracles. And why not? Many more (40,000) were prudently attributed to St. Vincent Ferrer, the Dominican missionary and "Angel of Judgment."

Moreover, the author knows of no saint for whom there are claimed so many resurrection miracles during one apostolic lifetime as for St. Patrick; there were as many as 39 of these wonders. Thirty-three are mentioned in one specific report:


"For the blind and the lame, the deaf and the dumb, the palsied, the lunatic, the leprous, the epileptic, all who labored under any disease, did he in the Name of the Holy Trinity restore unto the power of their limbs and unto entire health; and in these good deeds was he daily practiced. Thirty and three dead men, some of whom had been many years buried, did this great reviver raise from the dead, as above we have more fully recorded."

The above is quoted from The Life and Acts of St. Patrick, translated from the original Latin of Jocelin, Cistercian monk of Furnes of the 12th century, by Edmund L. Swift, Esq., Dublin, 1809. A writer that far back probably had sources not available 800 years or more later. Paul Gallico (in The Steadfast Man) wrote the following concerning the value of tradition: "Tradition is sometimes more to be trusted than written records, and particularly in a country such as Ireland, where in the early days there was no written record and history was handed down by the poets in the form of sagas, and memory was cultivated far beyond what it is today. In pre-Christian Ireland every educated man's head was the storehouse for the archives of the nation."

St. Patrick was a great missionary bishop who converted a whole land from paganism, overturning the religion of the druids. He consecrated 350 bishops, erected 700 churches, and ordained 5,000 priests. In less than 30 years the greater part of Ireland was Catholic; St. Patrick so consolidated it in the Christian faith that during the Protestant Revolt Ireland was almost unique in its preservation of the Faith. Even today, people speak of "the faith of the Irish."

It is hard, indeed impossible, to comprehend such a vast and enduring transformation without the visible support of God through great works and wonders. But that is what Christ promised to His Apostles, and it has been historically demonstrated in the well-attested lives of His great missionary saints.

St. Patrick himself has personally attested to some of these signs and wonders: "And let those who will, laugh and scorn--I shall not be silent; nor shall I hide the signs and wonders which the Lord has shown me many years before they came to pass, as He knows everything even before the times of the world." This seems to apply in particular to his prophetic dream-visions.

In his Letters (as in his Confessions and his Letter to Coroticus), Patrick wrote such things as: "I was not worthy... that He should bestow on me so great grace toward that nation." And: "I baptized in the Lord so many thousands of persons." And: "that many people through me should be regenerated to God." Patrick also wrote: "that I might imitate, in some degree, those whom the Lord long ago foretold would herald His Gospel, for a witness to all nations before the end of the world." St. Patrick indicated that the Holy Spirit was within him, and he compared himself with St. Paul in a reference to the "unspeakable groanings" of the Holy Spirit.

Further, the ancient author quotes from a reputed "epistle" (letter) of St. Patrick to a friend in a country beyond the sea:

"The Lord hath given to me, though humble, the power of working miracles among a barbarous people, such as are not recorded to have been worked by the great Apostles; inasmuch as, in the Name of Our Lord Jesus Christ, I have raised from the dead bodies that have been buried many years; but I beseech you, let no one believe that for these or the like works I am to be at all equaled with the Apostles, or with any perfect man, since I am humble, and a sinner, and worthy only to be despised."

Perhaps because of rumors and his fame St. Patrick was trying to put things in proper perspective. The word "humble," in his usage, probably meant "lowly" or "insignificant." The author of the ancient manuscript observes that he admired the greatness of Patrick's humility more than his raising of the dead. Patrick himself knew well that his abundance of charismatic gifts (given by God for the glory of God and the benefit of others), far from making him holy, could be a great liability.

Despite his limited number of references to his own greatness, and despite their modesty, it is obvious to anyone familiar with great missionary saints that the spiritual greatness indicated above and displayed in Patrick's life would also call for the marvelous gifts often accompanying such apostles – the most common of which is the working of numerous miracles, including the raising of the dead.

Anyone could gather from his writings, and also from the results of his apostolate of 20-30 years, that St. Patrick was a resolute, steadfast "iron man"; he was a bishop who established monastic discipline in a pagan land, who apparently baptized hundreds of thousands, who converted princes and turned pagan princesses into virgin nuns, who converted the worshipers of idols and the sun and impure things, and who organized and built many churches, leaving behind priests to care for souls. These were the tremendous and enduring accomplishments in one apostle's missionary lifetime.

St. Patrick's was an achievement unique in history. Thus it would seem to be a moral certainty that St. Patrick raised the dead on several occasions. This chapter has been cut down from an originally much longer manuscript-chapter on his reported raisings of the dead, because of the lack of historical records on these matters. Herein are presented only the best substantiated cases.

Since St. Patrick is claimed to have worked 33 resurrection miracles, it seems a moral certitude that he truly must have worked at least a good number of such wonders, even if the count of 33 may not be exactly accurate. (Some details may be confused, and thus two slightly different accounts could actually refer to the same event.) It is only fair to report at least several of these.

One day St. Patrick came to a place called Fearta. On the side of the hill two women had buried. Patrick ordered the earth removed; in the Name of Christ, he raised them up. The two proclaimed that their idols were vain and that Christ was the true God. Along with the women, many bystanders were baptized. As the ancient writer observes, Patrick not only revived these two from a double death (both temporal and eternal death), but by this miracle he gave spiritual resurrection to many other souls.

When Patrick came to Dublina he prophesied how great that small village would someday become. He also caused a fountain to spring up there. It happened that in the region nearby, the young son of the king lay dead in his chamber. The sorrow over his death was compounded when it was learned that his sister, who had gone to bathe in the neighboring river, had drowned in midstream. Her body was finally found resting on the riverbed, and was laid out beside that of her brother. Tombs were prepared for both according to pagan custom.

At this sorrowful time the rumor spread that Patrick of Ardmachia (Armagh), who in the Name of the Unknown God had raised many that were dead, had arrived in the village. The king, Alphimus, promised that he, his nobles, and the whole "city" would be baptized into the new faith if his two children were restored. Patrick, seeing the opportunity for a great gain of souls, raised them both to life.

By the physical resurrection of the prince and princess, the spiritual resurrection of the whole area from the darkness of paganism and idolatry was accomplished. And the temporary resurrection of bodies (that is, until they died again) gave a promise of eternal life in Heaven and of the resurrection of the body on Judgment Day.

After the raising of this royal brother and sister, churches were built and tributes appointed to Patrick as their patron, that is, as the first Archbishop (or Bishop) of Ardmachia. It is reputedly from the revived Princess Dublina that the present great city of Dublin got its name.

In the country of Neyll, a King Echu allowed St. Patrick to receive his beloved daughter Cynnia as a nun, though he bewailed the fact that his royal line would thereby end without issue. The king exacted a promise from Patrick not to insist that he be baptized, yet to promise him the heavenly kingdom. Patrick agreed, and left the matter in the hands of God.

Sometime later King Echu lay dying. He sent a messenger to St. Patrick to tell him he desired Baptism and the heavenly kingdom. To those around him the King gave an order that he not be buried until Patrick came. Patrick, then in the monastery of Saballum, two days' journey away, knew of the situation through the Holy Spirit before the messenger even arrived. He left to go to the King, but arrived to find Echu dead.

St. Patrick revived the King, instructed him, and baptized him. He asked Echu to relate what he had seen of the joys of the just and the pains of the wicked, so that his account could be used for the proving of Patrick's preaching. Echu told of many other-world wonders and of how, in the heavenly country, he had seen the place that Patrick promised him. But the King could not enter in because he was unbaptized.

Then St. Patrick asked Echu if he would rather live longer in this world, or go to the place prepared for him in the heavenly kingdom. The King answered that all the world had was emptiest smoke compared to the celestial joys. Then having received the Eucharist, he fell asleep in the Lord.

There was a prince in Humestia who was baptized. Later he expressed unbelief about the doctrine of the Resurrection. After St. Patrick quoted various texts from the Scriptures, the prince said that if Patrick would raise his grandfather, by then buried many days, he would believe in that Resurrection which Patrick preached.

Patrick signed the tomb of the grandfather with his staff, had it opened, and prayed. A man of very great height, but not as big as a "giant" who had recently been raised from a huge tomb by Patrick, came forth from the tomb. He described the torments that went on in Hell, and was baptized. He received the Eucharist, and retired again to his former sepulcher and "slept in the Lord." After witnessing this miracle none doubted the truth of the Resurrection.

On another occasion a band of men who hated St. Patrick falsely accused him and his companions of stealing, and sentenced them to death. Patrick raised a man from a nearby tomb and commanded him to witness to the truth of the case, which the resurrected man did. He protested the innocence of Patrick and his companions and the deceit of the evil ones. In the presence of all, the resurrected man also showed where the alleged stolen goods--some flax--were hidden. Many of those who had conspired for the death of St. Patrick now became his converts.

It is interesting to note that each of the miracles related here was aimed at establishing truth, besides doing good to various individuals. Here is a final example.

An evil man named Machaldus, and his companions, who placed on their heads certain diabolical signs called "Deberth," signifying their devotion to Satan, plotted to mock St. Patrick. They covered one of their group, Garbanus, with a cloak as if he were dead. Garbanus, though in perfect health, was placed on a couch as if laid out in preparation for burial. The men then sent for Patrick, asking him to raise the covered Garbanus from the dead. This was a fatal mistake.

St. Patrick told them it was with deceit, but not with falsehood , that they had declared their companion dead. Disregarding their entreaties, Patrick went on his way, praying for the soul of the derider.

Then, uncovering their friend, the plotters found Garbanus not feigning death, but actually dead! Contrite of heart, they pursued St. Patrick; they obtained pardon and were baptized. At their entreaty, St. Patrick also revived the dead Garbanus.

The same once-evil Machaldus became a great penitent, a bishop eminent in holiness and miracles, and became known as "St. Machaldus."

Patrick also once raised to life a dead horse belonging to the charioteer of Darius. He also restored to the charioteer the health he had lost after accusing Patrick of killing the horse.

On wonders why men question and marvel so at the "miracles of the saints" as if these were really their own miracles? If one thinks of these wonders as being primarily the miracles of God, which they are, why marvel? They are not "miracles" for God; for Him they are quite "ordinary" actions.

In the appendices at the end of Jocelin's Life of St. Patrick , in the Selections from the Elucidations of David Rothe, sometime bishop of Ossory, that bishop quotes another learned bishop: "Credulity may enter even the most virtuous mind; but when eminent men decline from this readiness of belief they fall into the opposite error, and become incredulous, while there is little fault in credulity, but much incredulity."

Let no one doubt that the Lord gave to the humble Patrick the gift of raising the dead to life--for the glory of God, the proof of the True Faith, and the salvation of countless souls.

 
This article on St. Patrick is a chapter from Saints Who Raised the Dead, True Stories of 400 Resurrection Miracles, by Fr. Albert J. Hebert, S. M.  This book, along with numerous other Catholic works, is published by TAN Books, Inc. 



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CATHOLIC AUDIO BOOKS --- THE LIFE OF ST PATRICK - in chapters

http://www.alleluiaaudiobooks.com/catholic-audiobook-the-life-of-st-patrick/ 
 
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Dear St. Patrick,
in your humility you called yourself a sinner,
but you became a most successful missionary
and prompted countless pagans
to follow the Saviour.
Many of their descendents in turn
spread the Good News in numerous foreign lands.
Through your powerful intercession with God,
obtain the missionaries we need
to continue the work you began.
 
Amen.
 

 
 
 
 
 




 
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