sábado, 30 de septiembre de 2017

St. Jerome, Doctor of The Church (September 30th)


St. Jerome, an ornament of the priesthood, so celebrated by his eminent virtue, his rare wisdom, his profound erudition, oracle of the Christian world, one of the greatest and most brilliant luminaries of the Church, was St. confines of Dalmatia and Pannonia. He was born the year 332, and his father by name Eusebius, jealous Christian and man of convenience put the utmost care in giving his son a Christian education. Having observed in this child a certain fund of capacity and some brilliant of wit, not very regular in others of that age, he resolved not to spare any diligence to cultivate him. After making him take a slight tincture of tongues in his country, I send him to Rome under the discipline of Donato, a celebrated grammarian, with whose teaching the boy Jerome made astonishing progress in human letters. He passed later on to other teachers, in whose school he learned the fine letters and the profane sciences to a degree far superior than could be expected of a student. Because of his particular inclination to rhetoric, and because of his delicate taste in it, he became one of the most eloquent orators of his time; and by his rare facility in tongues was made to admire and be had by one of the wisest men of his century. Thus the violent love of books, as the pious affections of religion that inspired him from childhood, were the brake of his fiery passions, which from the very childhood were very alive. Jerome received Baptism, being of mature age, and from that blessed day he began a truly Christian life. Desirous of preserving his innocence, he deviated from everything in which he might be in danger, and it seemed to him that condoms against contagion were abstinence, mortification, and prayer. He spent all his time in study and in spiritual exercises. Not content with reading and observing, he also dedicated himself to copy books, which formed a library for his use. Every day he went with some of his companions of the most virtuous to visit the catacombs of Rome or the caves where the holy Martyrs were buried around the city.
In order to perfect himself in the sciences and in virtue he undertook the work of traveling. He took the path of Gaulas, where he met and treated many wise men. He stopped particularly at Trier, always accompanied by Bonoso, who had grown up with him and never left his side. When he returned from the Gaulas, he went to Aquileia, where he made a mansion some time enjoying the treatment of Bishop Valeriano, one of the most holy and wisest prelates of that century, whose greatest pleasure was to host and arrest in his house, as many wise and virtuous men as possible. In the same city he became acquainted with the presbyter Chromatius, who later succeeded Valerianus, with Jovino, Eusebius, Nicetas, Chrysogonus, Heliodorus, and Rufinus, who, in time, was his greatest opponent.
San Jerónimo tradujo la Biblia

As he had renounced all that smelled of flesh and blood for the sake of Jesus Christ, he no longer thought of his country, but rather took the part of retiring to the East, to the most fertile field of great men in the world at that time. Having abandoned all things, he set out on his journey with the presbyter Evagrius, Innocent, and Heliodorus, with a servant for all four who carried the burden of his books. Thrace, Pontus, Bithynia, Galatia, Cappadocia and Cilicia ran, stopping for some days in Tarsus, where St. Paul was born, to learn the idiocy of the Apostle's mother tongue. From there he passed to Antioch of Syria, where he engaged in communication with the famous Apolinario, whose heresy had not yet been discovered. But each day our Saint grew in love with solitude, retired to a desert of the province of Calcida with his beloved Heliodoro, Hilas and Innocent. The consolation that St. Jerome experienced in that sweet retreat was soon troubled by the death of his two companions Heliodorus and Hilas, and by having turned to Italy Innocent. The Lord also strengthened his virtue with other tests. He afflicted him with various diseases; but what most distressed him were the violent temptations of impurity with which his flesh tormented him when his pains gave him respite, continually representing him with the most vivid imagination in the objects he had seen in Rome, and arousing him an involuntary but vehement desire for the comforts of life that he had abandoned by a generous sacrifice.

San Jerónimo y las tentaciones
St. Jerome and the Temptations

Seeing that they were not enough to rid him of these annoying temptations, his fasts, and other bodily penances, he undertook a new study far more painful than the others. He dedicated himself to the Hebrew language, taking as his teacher a converted Jew. To a man who only found pleasure in reading Ciceron's works of the best Latin authors, it was clear that it would have been very difficult for him to study alphabets again, exercising himself in gruff, rugged, rough and difficult aspirations. More than once he wanted to leave everything, cowed with work, and little contributed the violence that was made to a disease that suffered so serious, that reduced to the last end of life. He had a dream at that time when it seemed to him that having been brought before the court of the sovereign Judge, he was rebuked and punished because he was more Ciceronian than Christian. He understood that this dream was the will of God to become an expert in the understanding of the Eastern languages, as absolutely necessary for the intelligence of Sacred Scripture, Divine Providence was destined to leave us a version of all of it, which is today use the Church.
For four years St. Jerome remained in that desert, continually macerating his flesh with fasts and rigorous penances. But his patience was not so much exercised in that solitude as the persecution of schismatic monks, who, seeing him inviolably attached to the Church of Rome, used every means they could to disturb him. They did not stop until they put him in precision to leave his beloved desert. He went to Jerusalem, and lived some time in the contour campaign, walking from one to another solitude. But where he particularly stopped, it was in Bethlehem, whose place was so attractive to him, that he determined to fix his mansion there. Nevertheless it was necessary to return to Antioch, where Bishop Paulinus, who had well-known the rare merit of St. Jerome and his eminent virtue, could reduce him to be allowed to ordain priest, although on the condition that he was not he was to assert a particular church; that he was not to change the kind of monastic life he had embraced, and that he should be allowed to leave it at his own discretion, to live or not to live in solitude. Under these three conditions he gave his consent. The priesthood renewed its fervor, and the new dignity gave greater splendor to its virtue. It was not easy to imagine a priest wiser, more holy, more mortified, or more humble.
San Jerónimo de Estridón
He was forty-five when he was ordained a priest. The love of solitude took him back to Bethlehem, where he spent three years, applied only to the contemplation and study of Sacred Scripture. Moved from the great reputation of St. Gregory of Nazianzus, who ruled at that time the church of Constantinople, he made a trip to that capital of the East. He remained for some time with that holy Doctor, whom he always treated and revered as his master. It is certain that during his residence in that imperial court he composed the little treatise on the Vision of the Seraphim spoken of by Isaiah, and translated into Latin the chronicle of Eusebius. After St. Gregory withdrew from Constantinople by renouncing that bishopric in favor of peace, St. Jerome returned to Palestine; but offering themselves to Pauline, bishop of Antioch, and to St. Epiphanius to make a trip to Rome, they absolutely wanted our Saint to accompany them. After he reached that head of the world, Pope St. Damasus, who knew his merit, stopped him near him to help him respond to the inquiries of the churches. In all of them their talents became notorious. He was well known in that capital of the universe for the penetration and delicacy of his wit, for his profound erudition, for his rare wisdom in matters of religion, for his ability in the intelligence of the Holy Scriptures and of all tongues; but when the sanctity of his customs, his modesty, his humility, that kind of austere life, his interior recollection, and that tender devotion which, in spite of his care, was shown on the altar by the copious tears which he continually shed in the Holy Sacrifice, all of them in competition, endeavored to do with him the greatest demonstrations of esteem, veneration, and respect. Each asked to take him to his house, and as perhaps never reigned more than then the virtue among the Roman ladies, few had no confidence in him. But the saint was persuaded by the delicate direction of women, and not ignoring the care that a director must take to avoid illusions, all ties and all dangers, a stern law was imposed that he never looked at the face to any woman, not to visit them, and to excuse with them all frequent conversation, even if it were of spiritual and holy things. He heard them with strange modesty and composure, answered them in a few words, and never in matters that were not of conscience and pertaining to salvation. But neither his scrupulous modesty, nor his continual fear that the fire of temptation might reignite in his bosom, could spare him from taking charge of the leadership of the most virtuous ladies by order of Pope Damasus. Among those ruled by St. Jerome, and taking advantage of more of their doctrine and advice, the most prominent were Santa Marcela, St. Asela virgin, Albina, mother of St. Marcela, St. Leta widow, saints Fabiola, Marcelina , Felicitas and some others, whose virtues and merits canonized the holy Church. Nevertheless, the most celebrated spiritual daughters of his were Santa Paula, and his two daughters, Santa Eustochius and St. Blesila, lady of rare merit and extraordinary virtue, in whose death St. Jerome wrote a beautiful epistle to Santa Paula, his mother and Santa Eustochius his sister to comfort them in that loss.
Meanwhile, taking advantage of the Pope Damasus of the mansion that St. Jerome made in Rome, made him continue in his works on the Sacred Scripture. They were received from the public with so much applause, that in all the world there was talk of St. Jerome with admiration. But in the midst of this general applause began to gradually discover a certain kind of emulation, which had a beginning in his celestial wisdom, and the very sanctity of his life kindled it more. The purity of their customs seemed to many ecclesiastics to be a mute censure of the disorder of theirs; and when Pope Damasus died, they were rioted in slander and slander against our Saint. It was hypocrisy, his composure, his austerity, and his virtue; he made a mockery of his address by giving it some evil interpretation, and put himself in dispute until the sanctity of his doctrine and the purity of his faith. Make it very easy for St. Jerome, armed with his style, and much more of his innocence, to confuse his enemies and to dispel slander; but as he only sighed for his beloved retreat, he took the liberty of yielding the field to envy, and leaving Rome in 385, he went to the port with his younger brother Paulinianus to return to Palestine. He brought the island of Cyprus, where he was received with much joy by St. Epiphanius in Salamis; then in Antioch of Syria, where he saw Pauline; from there he went to Jerusalem to pass later to Egypt. When he arrived in Alexandria he became a disciple of the famous blind Didymus, who was already venerated by one of the most celebrated doctors of the Church. By fleeing the answers and disputes of the Origenists, he returned to his sweet retreat from Bethlehem, where Santa Paula and his daughter Saint Eustochius had already arrived. Santa Paula built two large monasteries, one for men, where St. Jerome retired, and another for women, divided into three communities.

Our Saint was entrusted with the spiritual direction of the two houses, and he dispatched his brother Paulinianus to sell what was left of the inheritance of his parents. He used the price to increase the number of cells in his monastery to accommodate more pilgrims, especially religious who came from all over the world to visit the Holy Land. But these exercises of virtue and charity in no way distracted him from the study to which God had specially called him. Having already enriched the Church with many works on the Old and New Testaments, as well as on different moral issues, he undertook to explain the epistle of St. Paul to Philemon, the Galatians, and the Ephesians. While working day and night to instruct and edify the faithful with their doctrinal works, he did not neglect to refute the errors of heretics. He wrote two books of Virginity against Jovinianus. His accusations accused him that by defending the truth he had given in the opposite extreme; and published an apology of his work, which served at the same time of defense and explanation. Shortly after this apology came to light, he published his catalog of ecclesiastical writers. Having come on a pilgrimage to Jerusalem in the year 393, Alipius, Bishop of Tagaste, wanted to see St. Jerome, whose reputation had spread all over Africa. He grew his estimation and his concept with the presence and the treatment of that great man. What Alipius referred to him from the merits and talents of St. Augustine was enough to profess to him that inclination and superior concept which was the foundation of the close friendship which united the two saints afterwards, so useful for the whole Church.
Towards then great progress Origenism in all the East; but he found in St. Jerome a formidable defender of truth. Although Rufinus and John, bishop of Jerusalem, wanted to disguise their errors with appearances of zeal and virtue, St. Jerome removed their mask and discovered in them the follies of Origen. The Bishop wanted to avenge himself; chased him to unfolded flags; threatened him with excommunication; forbidden him to enter the Holy Sepulcher, and would have banished him, had he not obstructed the authority of St. Paula, to whom our Holy One had complained lovingly that by his intercession he had taken away the glory of exile in defense of the truth . It is truly a wonder that a man buried in solitude, consumed with illness, exhausted by the rigors of fasting, vigils and penances, could suffice to give a record of so many and so painful occupations in which his zeal for the Church and his a great reputation I was striving for every day. His comments on Sacred Scripture; his versions of the sacred Books which the Church later adopted; his dogmatic treatises against heretics, singularly against Origenists and Pelagians; their single epistles, each worth a whole book, containing the purest dogma and the healthiest moral of the Christian religion, were more than sufficient to absorb all the time of the most extended life. Collecting more and more every day his reputation, he was consulted of all the provinces of the universe; all ran to him as the oracle of Christendom, and was generally sought as one of the wisest and most holy doctors of the Church. The people of the highest birth sent their children, and those who came on a pilgrimage to the Holy Land had the visit of St. Jerome in Bethlehem in the number of their principal devotions.
                 San Jerónimo, Doctor de la Iglesia
                       St. Jerome, Doctor of The Church

Among all his occupations the principal one was the study of Sacred Scripture. None knew better than St. Augustine the merit of this work and the important service he did with the Church. He wrote his opinion, and exhorted him to continue a work of such importance. He translated from the Hebrew into Latin all the books of the Old Testament; and the books of Judith and Tobiah translated them from the Chaldean. At the request of Pope St. Damasus he had corrected the Latin Psalter of the old italic version, on the edition of the Seventy by St. Lucian. He also corrected the New Testament on the Greek version, and finally published the same Greek version of the Seventy as corrected by his hand. No less admirable than his versions are his commentaries on Sacred Scripture; so that the Church rightly says in the office of the day, that God chose him to explain the Holy Scripture. Not having approved St. Augustine, the style, a little more pungent than just, used by our Saint in his impugnation against the errors of the Rufino originator, naively wrote his feelings. The answer was also a bit vivid; but the profound humility of the two Saints soon ended the slight opposition of opinions, and the effect of that fleeting discord was to renew between the two more closely the friendship, which never suffered after the slightest alteration in all life.
Pelagius and his disciple Celestine left Rome, and retired, the first to Africa, and the second to Palestine, where both began to sow their errors. The first that had the honor of writing against that heresy in his epistle to Cresifon was St. Jerome, and in 415 he composed a great treatise in the form of a dialogue, in which he refuted the errors of Pelagius. This Heresiarch felt so much the mortal blows that St. Jerome unloaded against his heresy in that work, that although he was not named in it, he determined to remove his mask and not to keep any more measures with the Saint. He avenged himself as a heretic. Secretly favored by Bishop Juan, who always preserved in his heart the leaven of the ancient hatred which he had professed to St. Jerome, Pelagius communicated his fury to a band of outlaws, who threw him into Bethlehem on the two monasteries which were at the direction of our Saint. They committed in them how many excesses you can imagine; plundered the two houses, and slaughtered many people of either sex. A deacon was understood in that death, and, desolating it all by fire and blood, St. Jerome escaped that danger by a miracle. Bishop John survived for a short time in excesses in which he had had some part; but Praylus, his successor, behaved very differently with our Saint, whose virtue and merit was well known; but St. Jerome enjoyed little of this stillness. There were days that visibly experienced the decay of his forces consumed of diseases and penances whose rigor did not remitted until the death. He saw her come with that tranquility and with that joy, whose taste is reserved only to virtue in that last hour. Having received with extraordinary fervor all the Sacraments, full of days and merits, he gave his soul to the Creator on September 30, 420, almost ninety years of his age, having spent about forty in his solitary retreat.
The whole Church felt the loss of that great man who had enriched her with so many wise works, and had built it up with so many great examples. The body of St. Jerome, who at his death was scarcely more than a skeleton, was buried in the grotto of his monastery in Bethlehem, and then transferred to the church of St. Mary Major in Rome next to the manger of the Savior, where he erected an altar in honor of the Saint; but his head is worshiped in the magnificent church of Cluny. The Church recognizes him by one of his four principal doctors, St. Gregory the Pope, St. Ambrose, St. Augustine and St. Jerome, whose worship has spread in Spain more than elsewhere because of the religious order which until today is honored with his name and dedicated principally to solitude and retreat to the heavenly exercise of divine praise, he honors both Religion and the Church, promoting with devotion and magnificence the divine worship in the performance of his angelic institute.

San Agustín, San Gregorio, San Jerónimo y San Ambrosio, Los Cuatro Grandes Santos Doctores de la Iglesia
St. Augustine, St. Gregory, St. Jerome and St. Ambrose, The Four Great Saints Doctors of the Church

Do not say already that it costs a lot to be holy. This cantinela so common among the imperfect and among the worldly is good proof of the little that loves God, and does little mercy to those who use this language. The difficulties that appear in the service of God are not in the same service, but in the hearts of those who vainly flatter themselves that they want to live. To a sick man without strength and without spirit; to a man exhausted and consumed with a fever, the smallest burden is represented enormous weight, at the same time as a healthy and vigorous man seems the lightest thing. The same patient who can not take two steps without suffocating, in healthy health walks a league on foot without the slightest fatigue. Take advantage of these practical reflections. Love God, and everything will be sweet, easy and gentle in your service. Love God, and all the difficulties of your apprehension on the way to salvation will vanish. But if the maxims of the Gospel seem to you too bitter and too hard, be sure that you do not love God. Unceasingly pray for this love: Jesus Christ came to light this divine fire on earth, and wants nothing else but to let the world open to Him. Blame for you will be if it is dull in your heart.

Lea este artículo en Español: San Jerónimo, Doctor de la Iglesia (30 de septiembre)

viernes, 29 de septiembre de 2017


聖ヒエロニモ司祭教会博士 St. Hieronymus C. et D. E. 記念日 9月30日


 San Jerónimo tradujo la Biblia



St. Michael Archangel Feast (September 29th)


Today the Holy Church celebrates a special feast, not only in the reverence of the Archangel Michael, but in honor of all the holy angels, and the Mass and the office are directed to honor with special solemnity all those blessed spirits who are so interested in our salvation . His holiness, his excellency, the good offices he did with all men, with all the universe, and in particular with the holy Church, demanded this respectful recognition of justice; and although this feast is only called St. Michael, it is because this blessed spirit was always recognized by all the celestial militia and particular protector of the Church of Jesus Christ, just as it had been in the Synagogue [in the Old Testament]. The Church teaches us that God gave beginning to the creation of the world by creating before all things heavenly intelligences, as to form itself a numerous court, and to have ministers ready to execute their orders. We believe (says the Fourth Lateran Council) firmly that there is but one true God; who in the beginning of time drew together from nothing a creature, the spiritual and the corporeal, the angelic and the mundane; and then formed as an average nature between the two, which was human nature composed of body and soul (Denzinger 428). That is, angels are created, intelligent and purely spiritual substances, not intended to be united with bodies, of which they have complete independence. They are endowed with gifts more or less perfect, according to their different degrees of perfection and excellence. God having determined from eternity not to give heaven or angels or men, but as a crown and reward, created the heavenly spirits with full knowledge of good and evil, and with perfect freedom. A growing number of them, seeing themselves so perfect, and vanished with their own excellence, instead of referring to their Creator all that was good and excellent, they pleased themselves; and filled with pride, denied obedience to God, so that they were plunged into the depths to be unhappy for all eternity. But the other holy angels persevered in good, always faithful to their Creator, humble, surrendered and obedient to his orders, so they were confirmed in his grace. Forever eternally in heavenly Jerusalem, they are always before the same God, they see him, worship him, bless him, and never cease to love him with a perfect and ardent love. They are the ministers of God always ready to obey them, and from them God serves to execute his orders concerning all creatures, but especially men. The angels are the ones who present our prayers to the Lord, and the Lord uses them to communicate his will to men, and to work great wonders for them on extraordinary occasions, God having destined them for guards and protectors of all Church and each individual faithful. The angel of the Lord (says the prophet) will always surround the righteous, and will cover them from all danger (Psalm 33).
Arcángel San Miguel
In all parts of the Old and New Testament there is talk of these blessed spirits, their functions and ministries. Three angels appeared to Abraham, and they announced the birth of a son (Genesis 12). The angel Raphael accompanied the young Tobias (Tobias 5). The angel Gabriel instructed Daniel in what was to happen, and told him the time when the Messiah was to be born (Daniel 5). The same angel predicted to Zacharias the birth of St. John, and announced to the Blessed Virgin the incarnation of the Word in his bowels, greeting her full of grace and Mother of the Redeemer. The angels announced to the shepherds the birth of the Savior of the world. They served Christ in the wilderness, and comforted Him in the garden of Olives; they announced their resurrection, and after their ascent to the heavens they foretold their second coming as judge.
We know, says St. Gregory, that the angels are divided into three hierarchies, and each hierarchy in three choirs or three orders. The first hierarchy is of the Seraphim, Cherubim and Thrones: the second of the Dominations, Virtues and Powers; and the third of the Principates, Archangels and Angels. Seraphim are those who are more inflamed than the others in the fire of divine love. The Cherubim are more enlightened than the others, who communicate what they understand and what they know. Scripture tells us that, after God had cast Adam and Eve out of the earthly paradise, He put a Cherubim with a sword of fire at the door, so that no one would ever enter the tree of life again. The Thrones are spirits that serve as throne to the Majesty of God. Virtues are those that excel in forces to perform portentous effects. The Powers are spirits that contain the power and malignity of the demons; they preside over the inferior and second causes, hindering that the contrary qualities ruin the economy of the universe. They are given this name (says St. Gregory) because they are the ones who show us the power of God. Dominations are those spirits who rule over men, and dominate the lower angels. The Principates are those who have particular power to guard and defend the kingdoms. Although the name of Angel is common to all those celestial spirits, but is attributed particularly to those that compose the eighth and ninth choir of all its hierarchy.
The word angel means the same thing as sent; but between the Angels and the Archangels there is the difference that angels are those spirits that God sends for common and ordinary things; more the Archangels, as of a higher order than the angels, are sent for extraordinary and most important business. To this class belong the angels Gabriel, Rafael and Miguel. All things (says the Apostle Paul) were made in Jesus Christ, those of heaven and those of earth, the visible and the invisible; the Thrones, Dominations, and Principalities were all created in Him and by Him (Colossians 1). It is rare for the prophet not to speak about the Cherubim and the Seraphim, says St. Gregory: You, who are seated, and are led on the wings of the Cherubim (David says). The Seraphs were about the throne (Isaiah says), and cried one to another, saying, Holy, Holy, Holy is the Lord God of hosts. Almost every page speaks of the Angels and the Archangels, says St. Gregory; and if to these eight choirs of angels you add that of the Thrones, of which St. Paul speaks when writing to the Ephesians, you will find that there are nine choirs of angels: Proculdubio novem esse Angelorum ordines inveniuntur.
There was, therefore, nothing more convenient than to decree a particular feast in honor of those heavenly spirits, who from the first moment after their creation are favored by the Most High, compose their court in heaven, and do not cease to make men more important services; always jealous of our salvation, always attentive to everything that can lead us to this life and to the other. The Church instituted a special feast in the reverence of the holy angels of the guard on October 2: it seemed only fitting that another particular should be instituted in honor of all the other angels, and this is the one celebrated on September 29. There are few saints whose worship, it seems, is older than that of the holy angels, especially that of St. Michael. This cult came to be excessive, and to degenerate into a kind of idolatry from the beginning of the Church. The heresiarch Cerinthus, as well as Simon Magus, according to the testimony of Tertullian, St. Epiphanius and Theodoret, said that the worship and veneration of the angels was an absolutely necessary degree to raise us to God, without whose scale would the Lord be inaccessible to US; being on the other hand as a just recognition due to the law that was communicated to the people of Israel by the ministry of an angel, to which the heresiarch wanted to hold us. No more blasphemy could be invented against Jesus Christ, our only true mediator for his Father, and the divine deliverer who exempted us from the Old Law. Against this pernicious doctrine St. Paul wrote to the Colossians, preventing them from letting themselves be deceived by the appearances of a false virtue, subjecting themselves to a superstitious cult of angels, and diverting themselves from that of Jesus Christ, the one and only mediator of angels and men with God, his eternal Father: Nemo vos seducat, volens in humanitate, et religione angelorum, etc. The henchmen of Cerinthus, who, according to Theodoret, were scattered throughout the provinces of Phrygia and Pisidia, had erected in them some temples to San Miguel, in which they paid him a cult that became idolatry. Exterminated after these heretics, the Catholics who from the time of the great Constantine ruined the temples of the false gods, conserved those who were dedicated to the archangel San Miguel, being very religious the cult of the angels, being content to purge them of the heretical superstitions.

San Miguel Arcángel, San Rafael con Tobías, y el ángel Gabriel
St. Michael the Archangel, St. Raphael with Tobit, and the Angel Gabriel

We have in the Church but three angels known by particular names: St. Michael, St. Gabriel, and St. Raphael; to show us, says St. Gregory, by the three particular names the special virtue and the character of each one. Michael, says the same Saint, means Who is like God? Were you God? Gabriel means strength of God: Gabriel autem fortitudo Dei; and Raphael means medicine of God: Raphael vero dicitur medicine Dei. Among all the angelic spirits St. Michael was always recognized as the head of all the heavenly militia, to whom the faithful should adore more religiously, professing a more particular devotion for many reasons. In chapter 10 of the prophet Daniel Michael is called the first among all the chief leaders. No one attends to me in all these things except Michael, who is your Prince, said the Angel [Gabriel] who spoke with the Prophet; and the Angel himself, speaking of what was to happen at the end of the world. Then it will be seen (said) to the great prince Miguel that takes the defense of the children of your town.

Arcángel San Miguel, ¿Quién como Dios?
Michael means Who As God?

But long before the prophet Daniel was already Saint Michael known to men, as we see in the epistle of St. Jude on account of the victory he got from the devil. When Moses, who was a great workman of so many wonders, died, the devil knew well that the people of Israel, so naturally inclined to idolatry, remembering as many prodigies as he had seen him, would not cease to worship divine bodies. he an idol; and with this depraved end he intended to move the Israelites to a magnificent mausoleum. But St. Michael hindered him as a protector of the same people, and arranged things so that the Israelites never came to discover the body of Moses.
Arcángel San Miguel

In the Apocalypse of St. John there is mention of another battle between St. Michael and the rebellious angels. There was a great battle in heaven (says); Michael and his angels fought against the dragon, that is, against Lucifer: the dragon with his own fought against him; but these were defeated, and since then they have not reappeared in the sky. This great dragon, this ancient serpent, who is called the devil and Satan, who deceives the whole world was precipitated in the underworld with all his angels. (Read Pope Leo XIII’s Prayer to St. Michael – a Prophecy about the Future Apostasy in Rome ). 
Many believe that it was also St. Michael that Angel who appeared to Joshua after he crossed the Jordan, representing him as a figure of an armed hero, and offering to help him to conquer and hold the Canaanites. Are you of our own, or of the enemies? Asked Joshua. No, "replied the Angel," I am the prince of the armies of the Lord. They also want some who were the archangel Michael that Angel who appeared to Gideon to move him to free the people of Israel from the servitude of the Midianites. Nor are there any who think that this blessed spirit was that which represented the majesty of God, as in the burning bush, as in Mount Sinai. What does not admit of doubt is that Saint Michael has always been venerated as a special protector of the holy Church; mindful that after the ascension of Christ to the heavens we have no authentic appearance of St. Gabriel or of St. Raphael, although we have many and many parts of the glorious St. Michael, who has appeared to the faithful in shows of its particular protection to the universal Church. Depranio Floro, a Christian poet, speaks of an apparition of St. Michael in Rome. The one of Mount Gárgano, province of the Pulla, in the time of Pope Gelasio I, by the years of 493, is the most famous one; and the Church wanted to consecrate her memory for a special feast on May 8: Boniface III erected in Rome a church in honor of St. Michael on the eminence of the mole or the tomb of Hadrian, which for this reason is called Monte, and today the castle of Saint Angel. It is also Saint Michael protector of France in particular. There is in that kingdom a famous monastery called Monte San Miguel, erected in the middle of the sea on an islet or rock, in consequence of another similar appearance that made San Miguel to San Auberto, bishop of Avranches, the year of 709. To recognize and to to merit more and more this ancient protection, in 1496 Louis II instituted in Amboisa the military order of St. Michael, whose great master is the same king; and ordered that the knights should always wear a necklace of gold made of conchites linked to each other, hanging from their necks, and hanging from it a medal of the archangel Saint Michael, former protector of the kingdom of France.
 Arcángel San Miguel
 But what should stir more and more light the devotion of the faithful to the glorious Saint Michael is to be destined to lead the souls and present them to the terrible court of God to be judged when leaving this life. Nothing interests us more than to achieve by special protector with the sovereign Judge to which can call its prime minister; to whom it is in charge of presenting ourselves to the Lord at that decisive moment of our eternal fate, and the one in whose hands, so to speak, surrender the soul with the last breath. This is, says the Church in the office of the day, this is the archangel Michael: Princeps militiate angelorum, prince of the militia of the angels. The honors paid to him deserve a thousand blessings to the peoples, and his intercession leads us to the kingdom of heaven: Cujus honor praestat benefits poipulorum, et oratio perducit ad regna caelorum. To Saint Michael (added the same Church) God commissioned the souls of his chosen ones to lead them to the abode of the blessed: Cui tradidit Deus animás sanctorum, ut perducat eas in regna caelorum. In that time of trial and calamity, said the Angel who announced to Daniel what was to happen in the ages to come, Michael, protector of your people and of all the faithful, will be seen to defend them against the enemy of salvation. In tempore illo consurget Michael, qui stat pro filiis vestris. The archangel Michael (saith the Holy Scripture) came to the rescue of the people of God, and never fails to help and protect the righteous: Michael archangelus venit in adjutorium populo Dei; stetit auxilium pro animabus justis. It is not surprising, therefore, whether a special veneration and devotion in the Church to the Archangel Michael has been professed at all times.
In the fourth century, or at least at the beginning of the fifth century, there were two leagues from Constantinople a famous and magnificent church, called Michalion, or the temple of St. Michael, because God worked in it miraculous healings through the intercession of St. Michael. He speaks of her as the one who experienced in himself the wonderful effects of his power with God. If angels are our intercessors (St. Ambrose says), if they are our advocates and our lawyers, we must honor them, invoke them, and direct our prayers so that they do not deny us their protection: Sed et illi, si custodiunt, vestris custodiunt orationibus advocati. In the canon of the Mass and in the liturgies mention is made of the holy angels; and the Litanies, which are like a summary of public prayers, begin by the angels after the Blessed Virgin. Thus, it is true in a certain sense that, in the same way as the general feast of the Holy Trinity, the Blessed Sacrament, and all Saints was celebrated before private parties were instituted, in the same way the general feast of all the angels was celebrated in the liturgies and in the Churches before a particular day was fixed for its solemnity. And as this feast was instituted on the occasion of the apparitions of St. Michael, particularly that of Mount Gargano, where a kind of vault was found in a figure of a church open on a rock, and St. Michael himself hinted that it would please him which was dedicated to him, that is why he always kept the title of Dedication the feast that was instituted today in occasion of these apparitions and of these temples in honor to St. Michael.
Arcángel San Miguel y los santos ángeles

 Purposes: It is to be admired that, having so much need of the protection of the holy angels, we should have so little devotion to them; and that, knowing the important services they can do to us, let us take care so little or nothing of deserving their benevolence, of putting them at the side of our interests. Have your whole devotion deeply in your heart, and give every day a religious cult to these heavenly intelligences. Let no day pass without a prayer. St. Francis Xavier, an apostle of the Indies, said nine times the Glory of the Father, in the reverence of the holy angels. Take this devotion. It honors St. Michael as a special protector of the whole Church, and as the head of the heavenly militia, who is to receive your soul when you leave the body, and present it to the court of God to be judged. Give him a special prayer, asking him for all his protection for that decisive moment of our eternal fate.

Other images of St. Michael Archangel

Archangel St. Michael and the image of Our Lady of Guadalupe
Arcángel San Miguel y la imágen de la Virgen de Guadalupe
St. Michael, Heavenly Prince
Arcángel San Miguel, Príncipe Celestial
St. Michael Archangel defend us in battle
San Miguel Arcángel defiéndenos en la batalla
St. Michael
San Miguel Arcángel

Lea este artículo en Español: La Fiesta de San Miguel Arcángel (29 de Septiembre)

jueves, 28 de septiembre de 2017



祝日 9月29日

ミカエル(ヘブライ語:מִיכָאֵל [Mîḵā’ēl])は、旧約聖書の『ダニエル書』、新約聖書の『ユダの手紙』『ヨハネの黙示録』、旧約聖書外典『エノク書』などに名があらわれる天使。




martes, 19 de septiembre de 2017

Our Lady of La Salette Prophecy About The Last Days Apostasy - La Profecía de Ntra Sra de La Salette Sobre La Apostasía de Los Ultimos Días

ENGLISH: The prophecy of Our Lady of La Salette, Sept. 19, 1846: “Rome will lose the Faith and become the seat of the Anti-Christ… the Church will be in eclipse.”

ESPAÑOL: La profecía católica de Nuestra Señora de La Salette, 19 de septiembre de 1846: “Roma perderá la fe y se convertirá en la sede del anticristo… la Iglesia será eclipsada”.

Profecía Católica de la Virgen de La Salette sobre el Fin del Mundo


Catholic Prophecy foretold that there would be a Great Apostasy and a counterfeit Church in the Last Days

Is the World about to End? – The Apocalypse Explained? (1hour 48 minutes)


The Antichrist Revealed: The Beast that Was, and Is Not, Has Returned (39 minutes)

Catholic prophecy and the New Testament paint a picture of the last days as a massive spiritual deception aimed to deceive those who intend to practice the true faith (the Catholic Faith), and which leaves the Earth with almost no one maintaining the true faith.
The prophecy of Our Lady of La Salette, Sept. 19, 1846: “Rome will lose the Faith and become the seat of the Anti-Christ… the Church will be in eclipse.”
The prophecy of Luke 18:8- “But yet the Son of man, when he cometh, shall he find, think you, faith on Earth?”
The Great Apostasy and a counterfeit Church predicted in the New Testament and in Catholic Prophecy [PDF]

In the Gospel, Jesus Christ not only informs us that in the last days the true faith would hardly be found on the Earth, but that “in the holy place” itself there will be “the abomination of desolation” (Mt. 24:15), and a deception so profound that, if it were possible, even the elect would be deceived (Mt. 24:24).  St. Paul says that the man of sin will sit “in the temple of God” (2 Thess. 2:4).  The Apocalypse describes in detail the Whore of Babylon, a false bride (i.e. a Counter Church) which arises in the last days in the city of seven hills (Rome) and which spreads spiritual fornication all over the Earth.  The fact that the last days are characterized by a spiritual deception intending to ensnare Catholics proves, rather than disproves, the authenticity of the Catholic Church. 
Is the Vatican II sect the Whore of Babylon prophesied in the Apocalypse?
This article gives the stunning evidence that the Vatican II sect, a counterfeit Church which opposes the true Catholic Church in the last days, is the Whore of Babylon prophesied in Apocalypse chapters 17 and 18)
Pope Leo XIII’s supernatural experience and Original Prayer to St. Michael a prophecy of an apostasy in Rome in the last days [PDF File]
Matthew 24:15- “When therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth let him understand.”
Matthew 24:24-25- “For there shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch as to deceive (if possible) even the elect.  Behold I have told it to you, beforehand.”

Revelation 12:1 Sign Will Appear In 2017!

Babylon Has Fallen, Fallen!!


Apocalypse 17:8 Fulfilled


The Third Secret of Fatima (3rd Edition)



La Profecía Católica predijo que existirá una Gran Apostasía y una falsa Iglesia antes del Fin del Mundo

La profecía católica y el Nuevo Testamento predicen que en el fin del mundo, habrá un masivo fraude espiritual con el fin de engañar a los que intenten practicar la verdadera fe cristiana (que es la fe católica), cuyo engaño se extenderá por todas partes del mundo donde muy pocos guardarán la fe verdadera.

Presentamos a continuación estos videos importantes que se relacionan bastante al tema tratado aquí sobre la profecía católica, la Gran Apostasía, el fin del mundo, y el Apocalipsis.

En 2 Tesalonicenses capítulo 2, leemos sobre el hombre del pecado o sin ley. Las personas por lo general están de acuerdo en que este pasaje trata sobre el Anticristo.
Apocalipsis 18, 2 dice que el ángel gritó en fuerte voz diciendo: “Cayó, cayó Babilonia la grande”. ¿Se ha preguntado por qué la profecía usa dos veces la palabra cayó, y no solamente una vez? Las palabras de la Escritura están inspiradas. Cada palabra tiene un significado. Existe una razón específica por la cual el ángel, cuyas palabras registró San Juan en Apocalipsis 18, 2, haya dicho: “Cayó, cayó Babilonia la grande”. Esto lo vamos a explicar aquí. Pero las personas necesitan ver el video completo, todo hasta el final.

Una visión que vio San Juan, la cual es descrita en el Apocalipsis 12, 1, aparecerá en los cielos en 2017. Según los astrónomos no católicos que han estudiado cómo estás diferentes constelaciones se han movido y se moverán en el futuro, esta será la única vez en la historia que se alinearán de esta manera.
En este video quiero llamar la atención de la ‘maravilla’ mencionada en el Apocalipsis con respecto a los seguidores de la Ramera de Babilonia y de la Bestia. Actualmente somos testigos de esa profetizada maravilla o asombro en todos los sectores de la Bestia.
Presentamos nuestro nuevo video sobre el Apocalipsis. Es un video que Ud. no puede dejar de ver. El video cubre el tema de las bestias del Apocalipsis, los reyes, el Antipapa Francisco y si éste último se ajusta a lo dicho por el Apocalipsis y cómo se ajusta. También cubrimos otros puntos importantes sobre el Apocalipsis, la marca de la bestia, el Anticristo y más.
En este video se habla de la profecía de San Malaquías de los Papas y Antipapas. También discute cómo Francisco concuerda con la profecía de San Malaquías sobre ‘Pedro el Romano’

Este video prueba la existencia de una masiva conspiración de parte del diablo para que usted no conozca el verdadero contenido del Tercer Secreto de Fátima. Como usted verá en el video, las personas que afirman haber tenido conocimiento del contenido del Tercer Secreto, han declarado que trata de una crisis espiritual y apostasía masiva de la fe católica de las personas que detentan posiciones de autoridad en la Iglesia. Usted no se puede perder este importantísimo video.

La profecía católica de Nuestra Señora de La Salette, 19 de septiembre de 1846: “Roma perderá la fe y se convertirá en la sede del anticristo… la Iglesia será eclipsada”.
La profecía católica en Lucas 18, 8: “Pero, cuando venga el Hijo del hombre, ¿encontrará fe en la tierra?”

La Gran Apostasía y una falsa Iglesia predichas en el Nuevo Testamento y en la profecía católica - En el Evangelio, nuestro Señor Jesucristo profetizó que en el fin del mundo, la verdadera fe se habrá casi extinguido en el mundo. Él predice que será en el mismísimo “lugar santo” donde se asentará “la abominación de la desolación” (Mt. 24, 15), y que habrá un engaño tan grande que, si posible fuera, incluso los elegidos serían engañados (Mt. 24, 24). El Nuevo Testamento nos dice que este engaño ocurrirá en el corazón mismo de las estructuras físicas de la Iglesia, es decir, en “el templo de Dios” (2 Tes. 2, 4). ¿Por qué ocurrirá? Porque las personas no recibieron el amor de la verdad (2 Tesalonicenses 2, 10).

En el Evangelio de San Mateo 24, 24-25, nuestro Señor Jesucristo dice: “Porque se levantarán falsos mesías y falsos profetas, y obrarán grandes señales y prodigios para inducir a error, si posible fuera, aun a los mismos elegidos. Mirad que os lo digo de antemano”. Con respecto al alcance de la apostasía en el fin del mundo, Jesucristo dice: “Pero, cuando venga el Hijo del hombre, ¿encontrará fe en la tierra?” (Lc. 18, 8). El Apocalipsis nos dice que la ciudad de las siete colinas (Roma) se convertirá en una ramera (una falsa Esposa de Cristo), que va a cometer fornicaciones espirituales (idolatría) y se embriagará con la sangre de los santos (falso ecumenismo). La gran ramera profetizada en la Biblia no es la Iglesia Católica; es una falsa Iglesia Católica, una falsa esposa apóstata que aparecerá en los últimos días para engañar a los católicos y eclipsar a la verdadera Iglesia, la cual quedará reducida a un remanente. El hecho que los últimos días se caracterizarán por una gran apostasía con el fin de seducir a los católicos, nos prueba la autenticidad de la Iglesia católica.

La Oración a San Miguel del Papa León XIII – una profecía sobre la futura apostasía de Roma - La experiencia sobrenatural y oración original a San Miguel Arcángel del Papa León XIII es una profecía de una apostasía en Roma en el fin del mundo.

Mateo 24, 15: “Cuando viereis, pues, la abominación de la desolación, predicha por el profeta Daniel, en el lugar santo, el que leyere entienda”. Mateo 24, 24-25: “Porque se levantarán falsos mesías y falsos profetas, y obrarán grandes señales y prodigios para inducir a error, si posible fuera, aun a los mismos elegidos. Mirad que os lo digo de antemano”.

domingo, 17 de septiembre de 2017

Conspiracy: Cardinal Siri's Election - Conspiración: La Elección del Cardenal Siri

ENGLISH: These videos explain how cardinal Siri had been elected pope in the 1958's Conclave, but then the Freemasons hijacked the election and put their own man instead, Angelo Roncalli (antipope John XXIII)

For further information please visit:

ESPAÑOL: Este video explica como el cardenal Siri había sido electo papa en el Cónclave de 1958, pero luego los masones sabotearon la elección y pusieron a uno de sus hombres en su lugar, Angelo Roncalli (el antipapa Juan XXIII)

Para más información por favor

jueves, 14 de septiembre de 2017

Exaltatio Sanctæ Crucis (ENGLISH)


The Feast of the Exaltation of the Holy Cross celebrates three historical events 

The discovery of Vera Crux by St. Helena, mother of Emperor Constantine. 

The dedication of churches built by Constantine on the site of the Holy Sepulcher and Mount Calvary. 

And the restoration of the True Cross to Jerusalem by the Emperor Heraclius II. 
But in a deeper sense, the feast celebrates the Holy Cross as the instrument of our salvation.
  jesus en la cruz difuminado

This instrument of torture, designed to degrade the worst of criminals, became the tree that gives life. 

It reverses the original sin of Adam and Eve when they ate of the tree of the knowledge of good and evil in the Garden of Eden. 

 We remember with great affection and veneration the Holy Cross because in it our Redeemer Jesus Christ died and with the five wounds that he suffered Christ paid our immense debts with God and obtained salvation.


After the death and resurrection of Christ, the Jewish and Roman authorities in Jerusalem made efforts to obscure the Holy Sepulcher, the tomb of Christ in the garden near the place of his crucifixion. The earth had been piled up along the site, and pagan temples had been built on top of it. The cross on which Christ had died had been hidden (tradition says) by the Jewish authorities somewhere in the vicinity. According to tradition, first mentioned by St. Cyril of Jerusalem in 348, St. Helena, arriving at the end of her life, decided under divine inspiration to travel to Jerusalem to excavate the Holy Sepulcher and try to locate the True Cross. A Jew named Judas, aware of the tradition concerning the clandestinity of the Cross, led them to excavate the place where the Holy Sepulcher was hidden. Three crosses were found at the site. According to a tradition, the inscription Iesus Nazarenus Rex Iudaeorum ("Jesus of Nazareth, King of the Jews") remained united to the True Cross. But according to a more common tradition, however, inscription was missing, and St. Helena and St. Macarius, bishop of Jerusalem, supposing that it was the True Cross and those belonging to the thieves crucified with Christ, devised a experiment to determine what the Vera Crux was.

In one version of this last tradition, the three crosses were taken to a woman who was near death; when she touched the Vera Crux, she was healed. . In another, the body of a dead man was taken to the place where the three crosses were found, and placed it on each cross. . The Vera Crux restored the dead to life.

la vera cruz Adam Elsheimer


As we said, around 320 the Empress Helena of Constantinople found the True Cross, the cross on which Our Lord Jesus Christ died.
The Empress and her son Constantine had the Basilica of the Holy Sepulcher built at the site of discovery, where they kept the relic.

They named it the basilica of the "Resurrection". They consecrated it on September 14. As a consequence, this day was chosen to celebrate the feast that is called the "Exaltation of the precious and vivifying Cross". King Crosos II of Persia in 614 invaded and conquered Jerusalem and took the Cross by placing it under the feet of his throne as a sign of his contempt for Christianity.

But in 628 the emperor Heraclius managed to defeat it, recovered the Cross and took it back to Jerusalem on September 14, that same year. . Since then, that day was marked in the liturgical calendars as the one of the Exaltation of the True Cross.

When the Holy Cross returned to Jerusalem, the emperor arranged to accompany her in solemn procession, but dressed in all the luxurious royal ornaments, and suddenly realized that she was not able to advance. Then the Archbishop of Jerusalem, Zechariah, said to him,  
"It is that all that luxury of dresses that it carries, they are in disagreement with the humble and painful aspect of Christ, when carrying the cross by these streets".

Then the emperor took off his luxury cloak and gold crown, and barefoot, began to walk the streets thus and could continue in the pious procession. The fragments of the holy Cross were found in the silver casket into which the Persians had been taken, and when the patriarch and the clerics opened the chest, all the faithful revered the relics with much fervor, and even produced many miracles . The Holy Cross (to avoid new robberies) was broken into several pieces. . One was taken to Rome, another to Constantinople, a third was left in a beautiful silver casket in Jerusalem. . Another one was split in tiny splinters to be distributed in different churches of the whole world, that were called "Vera Crux" (true cross).

jose de arimatea bajando a jesus de la cruz fondo


The feast of the Exaltation of the Holy Cross is of Palestinian origin and has remnants of that local origin. . On September 14, the Holy Cross was exposed and venerated so that the faithful could satisfy their devotion.

A bishop climbed a richly decorated tribune, and after he had venerated the holy tree, he raised it (exalted) and showed it to the kneeling people. This ceremony was called "Exaltation of the Holy Cross". This feast was already celebrated in Constantinople in the time of St. John Chrysostom († 407), the first testimony of a relic of the cross venerated in Jerusalem which is preserved from St. Cyril of Jerusalem in his first mystagogical catechesis pronounced towards the year 348 . This feast is rooted in the day of Atonement: "On the tenth day of this seventh month shall be the day of the Atonement, wherein ye shall offer the feast of tents for the Lord for seven days. For seven days you shall dwell in huts "(Leviticus 23).

In Spain the greatest part of the cross of Christ is preserved in the sanctuary of Santo Toribio de Liébana, in full Picos de Europa, brought in the days of Don Alonso I the Catholic, King of Asturias and son-in-law of King Don Pelayo, for the same Saint Toribio, bishop of Astorga, from Jerusalem and who was greatly venerated by pilgrims from all over in the Holy Years. In the eleventh century and according to the places had the same consideration as the privileged parties of some Apostles, that of St. Michael or that of Circumcision. The Galican churches did not know this feast, but celebrated another one in honor of The Holy Cross, with identical aim, day 3 of May. At the beginning this feast was not fixed, since it fell in the spring between the octave of Easter and the days of the Rogativas and that was known with the name of "Invention of the Holy Cross". One of the earliest testimonies of this feast, with the name of Dies Sanctae Crucis, is the Lectionary of Silos, written around 650. In Spain is celebrated from immemorial time, on May 3, the feast of the Invention of the Holy Cross, with the denomination of La Cruz de Mayo. It is popular, celebrated in different regions with special rites in which the main element are flowers. In the Mozarabic liturgical calendars only the feast of May 3 appears with the title of "Inventio Sanctae Crucis".

icono bizantino de elena y constantino
Byzantine Icon of St. Helena and the Emperor Constantine

Versión en Español aquí 

miércoles, 13 de septiembre de 2017



聖十字架称讃の記念 Exaltatio S. Crucis 祝日 9月14日



viernes, 8 de septiembre de 2017

Nativity of the Blessed Virgin Mary

 La Inmaculada Concepción con San Joaquín y Santa Ana
The Immaculate Conception with St. Joachim and St. Anne

Today is the day of the birth of the Blessed Virgin, sings the Church: Nativitas est hodie sanctae Mariae Virginis. Let us celebrate this happy day with all possible solemnity: Nativitatem hodiernam solemniter celebromus: let us celebrate it with the greatest joy, cum jucunditate. Your birth, or Virgin Mother of God, filled with joy the universe world: Nativitas tua, Dei genitrix Virgo, world universe gaudium annuntiavit. This day made us heaven a magnificent present, a present of inestimable value, says St. Bernard: Pretiosum hodie munus coelum nobis largitus est. This was the very day when the thick darkness began to dissipate in which for more than five thousand years the world lay buried, striking the first light at the birth of that bright dawn, which had been awaited for so many centuries, of the yearnings and desires of so many patriarchs and prophets. Let us all celebrate the birth of the Mother of God, says St. John Damascene, by which the entire human race was reintegrated, being she who made the sadness that our first mother Eve caused us to rejoice. Dei Genitricis natalem complectamur, per quam mortalium genus redintegratum est; per quam prmogeniae matris Eva moeror in laetitam matatus est. (Serm. Of Christmas, B. V.). Just as aurora is the end of the night, says Abbot Rupert, so this birth was the end of our evils, and the beginning of our happiness and consolation: Sicut aurora finis praeteritae noelis est, sic Nativitas Virginis finis dolorum et consolationum fuit mitium. (Lib. 6 in Cant.). Where there is a purest, holy, and fuller joy than that which causes this happy day to the whole Church by the birth of that which the oracles of the Prophets had announced, as St. Jerome says: Vaticinium Prophetarum (in Michaes, VI ); birth that was like pledge of the promises of God, in phrase of San Juan Damasceno: Pignus promissionis; and as security of the future birth of an entire God: Genitate votum naseituri Dei?
It seems, adds the same Saint, that since the creation of the world the centuries were in competition over which of them should have the glory of honoring themselves with the birth of the Blessed Virgin: Certabant saecula quodnam ortu Virginis gloriaretur. At last came that blessed time, determined from eternity in the archives of divine Providence, that time so long awaited and so longed after so many centuries; the five thousand one hundred and eighty-three years of the creation of the world; the year two thousand nine hundred and forty-one of the universal flood; the year of one thousand nine hundred and ninety-nine from the birth of Abraham; the year of one thousand four hundred and ninety-four of the departure of Moses and the people of Israel from the captivity of Egypt; and the year one thousand and sixteen after David was anointed and consecrated by the king: about the sixty-fifth week, according to the prophecy of Daniel, and in the Olympics one hundred and ninety; the year seven hundred and thirty-three of the founding of Rome, and twenty-six of the empire of Octavian Augustus; in the sixth age of the world, that blessed Child, predestined by the eternal decrees to be Mother of the Incarnate Word, having been conceived without sin by a singular privilege, was born in Nazareth, in the city of Galilee, thirty years after her immaculate conception leagues from Jerusalem, on September 8th.

Hitherto he had not seen the world more commendable, for the nobility of the blood and circumstances of his parents, and for the sanctity and merit of that tender child born for the comfort of the whole universe, and for the admiration of all the heavenly court. His father San Joaquin was of royal blood, son of Barpanter and descendant of David by Nathan. This branch of the royal family was originally from Judea; but having fallen from his former splendor into much poverty of fortune by the singular disposition of divine Providence, which the Savior's closest relations wished to be of the same condition as himself, he had become as distorted of his own country, and rooted in his house in Nazareth, was reputed by the family of Galilee. His holy mother was the daughter of Mattan, a priest of Bethlehem, of the tribe of Levi, and of the family of Aaron, so that in the person of his daughter Mary the royal blood and the priestly family were happily united. which Aaron was among the Jews. There were no two husbands, say St. John Damascene, more born for each other; the same mood, the same inclinations and the same opinion in everything, thus believing that it was God's work that happy marriage. Being God the only object of their desires, and addressing all their affectionate sighs to the coming of the promised Messiah, Vivian almost always in sweet and quiet retreat, occupying in prayer all the time that they had free. They were, as Saint Bridget says, two shining stars, which, although concealed by the clouds of a dark and dejected life, dazzled their clarity to the angels themselves, and all the sky fell in love with their piety and their purity.
 It had been years since St. Joachim and St. Anne had lived with that peace, with that union, and given to those devout exercises that so much edified all, when the Lord desired that the mysterious offspring of the rod of Jesse, spoken of by the prophet Isaiah ; that dawn so longed that it should precede for a brief time the divine Sun, the longed-for Messiah. It is common opinion that San Joaquin and Santa Ana were already declining to old age without having succession, and without hope of having it; so that this sterility, considered then as a curse of God, and reputed by the most ignominious misfortune that could happen to a family, taking away all hope of having any affinity with the promised Messiah, humiliated long ago the two married saints; on the one hand, their advanced age, and on the other their way of living in prefect continence, according to St. Bridget, they were destitute of all hope of succession, they were content to shed their hearts in the presence of God, asking only that which they was of his greater glory. It is generally believed that the Lord revealed to the two holy husbands that they would have a daughter, who was to be blessed among all women, and God would avail himself of it for the salvation of the people of Israel; but whatever they were, they had the Blessed Virgin, who was miraculously born, says St. John Damascene, of a barren mother; and freeing their parents from the ignominy of sterility, made them the two happiest and most respectable people in the world. (Serm. 1 of Nativ.).
Quid autem est, asks this Saint, cur Virgo Mater ex sterili orta sit? But why was it convenient for the Virgin Mother to be born from a barren mother? Because it was, he replied, that something so new and never seen under the sun was born also by an extraordinary way, and that miraculously was born the one that was the greatest miracle. Quoniam scilicet oportebat, ut ad id quod solum novum sub sole erat, ac miraculorum omnium caput, via per miracula sterneretur. He was very much in favor of nature giving way to grace, and Glory to leave all its fruit. Natura gratiae cedit ac tremula stat, progredi non sustinens. Quoniam itaque futurum erat ut Dei Genitrix ac Virgo ex Anna oriretur, natura gratiae foetum anteire minire ausa est, verum tantisper expectavit, dum gratia fructum suum produxisset. Since the Virgin Mother of God was to be born of St. Anne, nature did not dare to concur, let us say so, out of respect for what was to be the work of grace; was stopped in a certain way, as if to cause the grace to produce the fruit that belonged to it.
The joy of that fortunate father and that happy mother is easily understood at the moment when that blessed Daughter was born. Alumbrados with a certain supernatural light, of course they knew that God had raised her only for himself, and that they were nothing more than repositories of that treasure. The miraculous birth of that Child was for them a certain presage of their merit and of their excellence. O happy parents, exclaims St. John Damascene, that you gave birth to a virgin who will be Mother of God without ceasing to be your daughter: Virginem enim Dei Matrem world peperistis! Blessed is the belly, or holy virgin, who carried you, and blessed are the breasts that you suckled! All devotees, exclaims the devout Sergius of Hierapolis (Deipara 1), to come and greet the newly born, because before her birth she was predestined to be the Mother of God, and with her she is reborn and re-born. renews the same world. Come, people; Come, nations, whatever condition you may be; come to celebrate the birth of this Virgin, with whom, as it were, our salvation was born (orat 1 of Nativ.): Hodie mundi salus inchoavit; jubilate Deo omnis earth; cantate, et exultate, et psallite. This is how St. John Damascene exclaims. When was there a fairer reason for rejoicing? On what other day do we have to explain our excitement more, since at the birth of the Blessed Virgin, as Saint Ildefonso says, the birth of Jesus Christ began in a certain way? (Ser. 3, Nativ.). In nativitate Virginis, felix Christi est inchoata Nativitas. So far God had only looked at the earth as a region of weeping, destined for the room of miserable criminals; but from the very moment when Mary was seen in the world, there is already an object in which the same God is pleased, and can no longer look at him with eyes always irritated.
Santa Ana con la santa Niña María en sus brazos 
St. Anne holding the Blessed Child Mary 

Some days after Saint Anne was born, Saint Nina was taken to the temple, where, prior to the customary prayers, the name of Mary was imposed upon her, assuring St. Ambrose, St. Bernard, and many other Holy Fathers. gave it to the same heaven, the Lord revealing it to St. Anne and St. Joachim, as the most appropriate to explain the greatness, dignity and excellence of that blessed Child: Dignitas Virginis annuntiatur ex nomine, says the Chrysologue. Brainstorm the wits, all the artifices, all the efforts of eloquence to compose a genetliac, or a magnificent and pompous panegyric to celebrate the birth of some prince. In effect, what can be said about a child who has just been born? To exalt his nobility? This is not to praise him, but his grandparents and ascendants. No matter sterile or poorer than his person in those early days. As far as the future is concerned, all that can be assured with the greatest certainty is that it will be subject to a thousand works and miseries; but it is not known whether it will be good or bad, discreet or silly; in a word, so far he has done nothing, and he is ignorant of what he will do. Not so in Mary: although she was born, it is true that she has already done much, and we can not ignore that she has to do even more. Maria enters the world full of merits, and we know she has to fill the world with happiness and happiness.

There is no doubt that the soul of the Virgin was the most beautiful soul that God created before the soul of Jesus Christ was created; it being possible to say that this was the most excellent work that came out of the hands of the Creator: Opus quod solu opifex spuergreditur, says San Pedro Damiano. The beauty of that beautiful soul corresponded to that of the body. It is known that from the very moment when that most pure soul was united to that most beautiful body, it was also sanctified, and the body concurred with its organs to all the functions of the rational life. Mary being conceived without sin at the first instant, received with grace the perfect use of reason, and since then her understanding was illustrated with all the lights of wisdom and enriched with the full understanding of all natural moral truths. But what was the measure of that grace which he received, and what was the first use of that reason so divinely illustrated? It was so abundant that grace, says St. Vincent Ferrer, which exceeded that of all saints and that of all celestial spirits: Virgo sanctificata fuit in xtero super omnes sanctos, et omnes angelos. In that first moment in which all the saints are objects of horror in the eyes of God, Mary was one of admiration to the heavenly intelligences, and of complacency to the affections of the same God.
This was the Blessed Virgin from the first moment of her immaculate conception; and having multiplied at all times that immense flow of graces, lights, wisdom and virtues, let us conceive, if it were possible, what would be the treasure of merits with which it would be enriched on the day of its birth. For what is more worthy of our admiration, of our respects, of our praise, and of the worship of the whole Church than of the birth of this holy Child? And an year must cause us admiration that the angel fifteen years later finds it and greets it as full of grace; nor that the holy Fathers, speaking of the grace with which he was found at the last moment of his life, that is to say, sixty-two years and nine months after his conception and birth, draw on such strong and significant expressions. St. Epiphanius was quite right to say that this grace was immense; St. Augustine who was ineffable, and Dionysius Cartusian who was as infinite: Mariae sanctitas est infinita. St. John Chrysostom calls Mary the treasure of all grace. St. Jerome says that all was poured into it; and San Bernardino de Sena goes forward to assure that he received all that is capable of receiving a quick creature: Tanta gratia Virginis data est, quanta uni, et pura creaturae pari possibile est.
La Natividad de la Santísima Siempre Virgen María
       Nativity of the Blessed Virgin Mary

And indeed, if the people are accustomed to make so many rejoicings when children are born to their sovereigns and their princes, because also they are born kings and monarchs that govern them and they send them, how much it is that the birth of Maria filled with rejoicing to heaven and earth, as the Church sings, for in her was born the Queen of Angels and of men; our only hope after Jesus Christ, says St. Epiphanius; our guarantor with God, says Augustine; our medianera with the Mediator, says St. Bernard; the remedy of all evil, says St. Bonaventure; our peace, our joy, our good mother, says San Efrén; and, finally, our consolation, our joy and our life, as the whole Church sings? Mary descended from kings and patriarchs; but what magnifies her most in the eyes of God is not the splendor of her dignity, not her greatness, not her power, not the noise of her glorious deeds; her holiness was what made her so commendable in her conception, and alone is she that constitutes all joy and all her glory in her joyous birth. It is born not already surrounded by splendor like the great ones of the world; no longer among pomp, pomp, majesty as the kings of the earth: without that apparatus, without that worldly splendor is its birth, although apparently so dark, with great advantages preferable to the birth of all the great and all monarchs of the world. All of them were conceived in sin; all were born in disgrace to God, children of wrath and objects of hatred: Mary alone is born of divine complacency, beloved daughter of the Most High, full of her abundant blessings, and enriched with all the gifts of her spirit. This is true greatness, and so the King of glory honors whom he wishes to honor. Grow, Holy Child, grow for the greater glory of the same God that I raise you, as for greater bliss of those in whose favor and benefit you have been born. Someday you will give birth to the same God, from whom you now receive Him. Grow, then, to make him his worthy tabernacle. When it is enclosed in your pure belly, it will confer on you the most august character, elevating you to its divine motherhood. Live and grow for such eminent dignity, and for the greater and more glorious destiny. By means of You He wants to come to us to free us from slavery. Live and grow for our salvation, and so that by being born of You our Savior, you become Mother of all the faithful.
We should be astonished at the fact that a party so holy and of such interest that we were not interested in it was not celebrated in the Church from its earliest centuries, if we did not know the reason that those first faithful had, no doubt more devotees of Mary and more zealous of their worship than we, for the sake of believing the Gentiles and the coarse nations, raised for the most part in idolatry, that Christians worshiped as the goddess of the Mother of their God. This was the motive of the true faithful in those nebulous times not to manifest their zeal for the worship of the Blessed Virgin in loud and solemn parties, content to pay their reverent respects with a tender devotion and a reserved worship. But after the Church of the Lord had peace, and the pastors were able to publicly instruct their flock, the public and solemn worship of the Blessed Virgin flourished throughout the Christian world; their feasts were celebrated with magnificence; Greeks and Latins agreed at this point of religion, notwithstanding the unfortunate schism; and the birth of the Blessed Virgin was one of the principal feasts among Christians. Ortum Virginis didici in Ecclesia, says St. Bernard: et ab Ecclesia indubitanter haberi festivum atque sanctum: firmissime cum Ecclesia sentiens, cam accepisse in utero ut sancta prodiret. The Church has taught me to celebrate the Blessed Virgin's Nativity with all devotion and with all possible solemnity. I firmly believe with the whole Church that having been sanctified in the womb of her Mother, is an object worthy of our worship from the first moment of her birth.

Versión en Español: Natividad de la Vírgen María

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