vendredi, novembre 28, 2008
jeudi, novembre 27, 2008
mercredi, novembre 26, 2008
What we term virtues are often but a mass of various actions and divers interests, which fortune or our own industry manage to arrange; and it is not always from valour or from chastity that men are brave, and women chaste.
lundi, novembre 24, 2008
dimanche, novembre 23, 2008
For there shall arise false Christs and false prophets and shall show great signs and wonders
The end of the liturgical year makes us anticipate the end of times as the whole liturgical year is a recapitulation and a summary of the history of salvation. The first coming of Christ has inaugurated a new era. His second coming will conclude it. It will be the crowning of the victory of Christ and of His Church. Our Lord and Master will come and this thought gives us a great joy.
We know that the return of Christ will be preceded by signs. Saint Paul, in the second letter to the Thessalonians tells us what are these signs: Let no man deceive you by any means: for unless there come a revolt first, and the man of sin be revealed, the son of perdition who opposes and is lifted up above all that is called God or that is worshipped, so that he sits in the temple of God, showing himself as if he were God.
How interesting is this sentence from Saint Paul! Yet, many Christians ignore it or do not pay attention to it. But Cardinal Newman reminds us that it is our duty, as Christians, to be watching for the advent of the Lord and to search for the signs of it in all that happens around them; and above all to keep in mind this great and awful sign which the text speaks of. At this season of the year, then, when we turn our thoughts to the coming of Christ, it is not out of place to review the intimations given us in Scripture concerning His precursor.
Now, with the precious help of Cardinal Newman, let us consider how the precursor of the Lord, also known as Antichrist will come. The Scriptures mention Antichrist just a few times and always under the pen of Saint John. In his first letter, he presents him: This is Antichrist, of whom you have heard that he comes. This shows that the first Christians have heard about him, probably from Our Lord Himself. According to Saint John, Antichrist is already in the world. Antichrist is every spirit that dissolves Jesus. (1Jn 4,3). They are the heretics that deny the two natures of Christ. In fact everyone who does not confess Our Lord Jesus Christ true God and true man is an Antichrist and as Saint John says again: There are become many Antichrists. But those are the forerunners of the great Antichrist who has still to come and John specifies that it will be at the last hour.
Saint Paul speaks about the revelation of the man of sin and son of perdition. The Thessalonians thought that the end of time was near. I guess we find Christians in all generations that believe that it is near. And they are right in a certain way because time is short. But Saint Paul explained to the Thessalonians and to the Christians of all generations that something has to come first: the revelation of the man of sin and son of perdition. And there will be a revolt first. What is this revolt, or falling away?
Cardinal Newman, who follows the teaching of the Fathers of the Church, says it is a certain frightful apostasy. We have more precision from Our Lord who speaks about false prophets and false Christs. And because of iniquity, charity will grow cold. Jesus gives another sign: the gospel of the kingdom shall be preached in the whole world, for a testimony to all nations: and then shall the consummation come. (Mt 24)
The commentary of Cardinal Newman on this last statement is particularly interesting: Now it may be objected to this conclusion, that St. Paul says, in the passage before us, that "the mystery of iniquity doth already work," i.e. even in his day, as if Antichrist had in fact come even then. But he would seem to mean merely this, that in his day there were shadows and forebodings, earnests and operating elements of that which was one day to come in its fullness. Just as the types of Christ went before Christ, so the shadows of Antichrist precede him. In truth, every event in this world is a type of those that follow, history proceeding forward as a circle ever enlarging. The days of the Apostles typified the last days: there were false Christs, and troubles, and the true Christ came in judgment to destroy the Jewish Church.
We know that Antichrist will come at the last hour, but his figures or shadows are already in the world and we can recognize them throughout History. Cardinal Newman mentions Antiochus, Julian the Apostate and Mohammed. Now, what about the context? Saint Paul mentions a restraining power that impedes the manifestation of Antichrist: only that he who now holdeth do hold, until he be taken out of the way. (2 Thes. 2,7) The Fathers thought that it was the Roman Empire. For example Saint Cyril of Jerusalem says that Antichrist will come when the time of the Roman Empire will be concluded.
Cardinal Newman believes that the Roman Empire is not yet gone and that it is still with us, at least in the XIX century. Let us listen to his explanation: I do not grant that the Roman empire is gone. Far from it: the Roman empire remains even to this day. It had a very different fate from the other three monsters mentioned by the Prophet Daniel; as will be seen by his description of it. "Behold a fourth beast, dreadful and terrible, and strong exceedingly; and it had great iron teeth: it devoured and brake in pieces, and stamped the residue with the feet of it: and it was diverse from all the beasts that were before it, and it had ten horns." These ten horns, an Angel informed him, "are ten kings that shall arise out of this kingdom" of Rome. As, then, the ten horns belonged to the beast, and were not separate from it, so are the kingdoms into which the Roman empire has been divided, part of that empire itself,-a continuation of that empire in the view of prophecy, however we decide the historical question. And as the horns, or kingdoms, still exist, as a matter of fact, consequently we have not yet seen the end of the Roman empire.
The old Roman Empire was extended in time through the different Kingdoms. But the Revolution, which is not achieved, has attacked them and now we see the emergence of a new order of the world. Cardinal Newman explains again: that this will be when revolutions prevail, and the present framework of Society breaks to pieces; that at present the Spirit which he will embody and represent, is kept under by "the powers that be," but that on their dissolution, he will rise out of the bosom of them, and knit them together again in his own evil way, under his own rule, to the exclusion of the Church. Cardinal Newman said that in 1835. Things are worst today and Satan more than ever continues to deceive people.
Far be it from any of us to be of those simple ones, who are taken in that snare which is circling around us! Far be it from us to be seduced with the fair promises in which Satan is sure to hide his poison! Do you think he is so unskillful in his craft, as to ask you openly and plainly to join him in his warfare against the Truth? No; he offers you baits to tempt you. He promises you civil liberty; he promises you equality; he promises you trade and wealth; he promises you a remission of taxes; he promises you reform. This is the way in which he conceals from you the kind of work to which he is putting you; he tempts you to rail against your rulers and superiors; he does so himself, and induces you to imitate him; or he promises you illumination,-he offers you knowledge, science, philosophy, enlargement of mind. He scoffs at times gone by; he scoffs at every institution which reveres them. He prompts you what to say, and then listens to you, and praises you, and encourages you. He bids you mount aloft. He shows you how to become as gods. Then he laughs and jokes with you, and gets intimate with you; he takes your hand, and gets his fingers between yours, and grasps them, and then you are his.
Is the manifestation of the man of sin and the son of perdition near? I do not know, but what is sure is that if it is not near, we know now a great shadow of Antichrist. We expect him to be a man, but he can be manifested through ideologies that prepare his coming. The French Revolution has certainly been the first step of the final battle. Today the new religion of human rights has replaced the true worship of God. Let us not be deceived, dear brethren. Let us not be mistaken. Our battle is for the victory of Christ, the exaltation of the Holy Catholic Church and the salvation of souls. As the soldiers of the Catholic army used to sing during the Revolution, we have only one honor in the world, this is the honor of Our Lord. We have only one hope in the world, this is the Heart of Our Lord.
samedi, novembre 22, 2008
She sent him to Pope S. Urban (223-230), who baptized him; and when he returned, he saw Cecilia praying in her chamber, and an angel by her with flaming wings, holding two crowns of roses and lilies, which he placed on their heads, and then vanished. Shortly after, Tibertius, the brother of Valerian, entered, and wondered at the fragrance and beauty of the flowers at that season of the year
When he heard the story of how they had obtained these crowns, he also consented to be baptized. After their baptism the two brothers devoted themselves to burying the martyrs slain daily by the prefect of the city, Turcius Almachius. [There was no prefect of that name.] They were arrested and brought before the prefect, and when they refused to sacrifice to the gods were executed with the sword.
In the meantime, S. Cecilia, by preaching had converted four hundred persons, whom Pope Urban forthwith baptized. Then Cecilia was arrested, and condemned to be suffocated in the baths. She was shut in for a night and a day, and the fires were heaped up, and made to glow and roar their utmost, but Cecilia did not even break out into perspiration through the heat. When Almachius heard this he sent an executioner to cut off her head in the bath. The man struck thrice without being able to sever the head from the trunk. He left her bleeding, and she lived three days. Crowds came to her, and collected her blood with napkins and sponges, whilst she preached to them or prayed. At the end of that period she died, and was buried by Pope Urban and his deacons.
Alexander Severus, who was emperor when Urban was Pope, did not persecute the Church, though it is possible some Christians may have suffered in his reign. Herodian says that no person was condemned during the reign of Alexander, except according to the usual course of the law and by judges of the strictest integrity. A few Christians may have suffered, but there can have been no furious persecutions, such as is described in the Acts as waged by the apocryphal prefect, Turcius Almachius.
Urbanus was the prefect of the city, and Ulpian, who had much influence at the beginning of Alexander's reign as principal secretary of the emperor and commander of the Pretorian Guards, is thought to have encouraged persecution. Usuardus makes Cecilia suffer under Commodus. Molanus transfers the martyrdom to the reign of Marcus Aurelius. But it is idle to expect to extract history from romance.
In 1599 Cardinal Paul Emilius Sfondrati, nephew of Pope Gregory XIV, rebuilt the church of S. Cecilia.
St. Cecilia is regarded as the patroness of music [because of the story that she heard heavenly music in her heart when she was married], and is represented in art with an organ or organ-pipes in her hand.
Odes for Saint Cecilia's Day
jeudi, novembre 20, 2008
Cardinal Newman continues: In the sacred province of religion, men are led on, - without any bad principle, without that utter dislike or ignorance of the Truth, or that self-conceit, which are the chief instruments of Satan at this day, nor again from mere cowardice or worldliness, but from thoughtlessness, a sanguine temper, the excitement of the moment, the love of making others happy, susceptibility of flattery, and the habit of looking only one way, - led on to give up Gospel Truths, to consent to open the Church to the various denominations of error which abound among us, or to alter our Services so as to please the scoffer, the lukewarm, or the vicious. To be kind is their one principle of action.
These words were written in the XIX century, but they are more than ever current. If pleasing leads us to open the Church to error and to alter our liturgy, then pleasing is a sin and kindness is a betrayal of faith and of charity. In many parishes, there are some Liturgical committees that spend hours to discuss how to welcome people who come to Mass. And they rearrange the Liturgy according to their own thoughts about charity. The idea is that everybody should feel the warm welcome given during Mass. But if you try to explain to them that they might be wrong and that it is certainly not what the Church desires for her children, I bet that their kindness would disappear very quickly.
I do believe that the need of many Christian communities to find some ideas, for not saying tricks, in order to adjust the liturgy, is precisely a consequence of the loss of charity, the true charity that is one of the three theological virtues infused by God. The book of the Acts of the Apostles shows us the connection between the liturgy and the virtue of charity. (Ac II, 42-47) Fide, spe, caritate colendum Deum, Saint Augustine says. God is to be worshipped by faith, hope and charity. We believe with the Church that the entire liturgy has the Catholic faith for its content (Pius XII)¸ which is expressed by the epigram ‘lex orandi, lex credendi’ – the law for prayer is the law for belief. But we can expand this epigram to include ‘lex amandi’ and even ‘lex cantanti’ (but this is another topic, for later if God wills) – the law for love and the law for singing. In the sacred liturgy we profess the Catholic faith explicitly and openly, Pius XII says again. The liturgy is also a continuous exercise of hope and charity. (Encyclical Letter Mediator Dei).
A liturgy that would not be based on the theological virtues would not be truly meet and just, nor right and helpful to salvation. It would be a work more human than divine and its consequence would be a diminution of faith, hope and charity among the Christian people, which would bring a greater desecration of the liturgy. In fact, it is a kind of vicious circle that finally leads to the abandon of the supernatural virtues. Satan’s strikes on the liturgy are wrenching and we have not finished seeing their effects after decades of liturgical abuses. And because the law of prayer is intrinsically linked to the law of belief, it is really not surprising that we unfortunately see today apostasy within the Church. The Catholic recent vote in favor of Obama is just one sign among many others. This is what happens when charity is replaced with kindness. The Christian principles simply vanish… and during this time, souls dash for hell.
More than ever, it is necessary for those who have kept the true faith to love more. The charity of the first Christians was so burning that we could recognize them by it. Look at how much they love each other!
lundi, novembre 17, 2008
Now it is good to pray for the coming of the kingdom of Christ, but it is not enough. God expects from you more than prayers. He wants you to be an artisan of His kingdom. This is the great work of your life.
Look at this kingdom. First, it is like a grain of mustard. It is nothing else but a little grain, so fragile and ephemeral. You sow it in your field but you have no guarantee that it will grow and become a big tree. Its future is submitted to many contingencies. We know for sure that the kingdom of God in its completeness grows until its perfect achievement at the end of the time. For that that reason the end of time is something that we should desire, as the first Christians did, and not something to fear. It will be the manifestation of Christ in all His glory and the restoration of the perfect justice among men. From the poverty of the crèche to the second coming of Christ, the kingdom grows and it still continues growing today even in a time of apostasy. It is true that the Militant Church is under heavy attack and that she knows now trials and tribulations – and yet they are nothing in comparison to those which are to come! But the kingdom of God does not come down only to the visible Church on earth.
The kingdom comprises the Suffering Church too that we should not forget, especially in this month of November specially dedicated to the souls in purgatory. The kingdom comprises the Triumphant Church in all its majesty and glory that we have tried to contemplate on All Saints day. The kingdom is composed of all the invisible things that we do not see but are well real. Since we do not see them, it might be useful to meditate on them. If you want a tip, you can meditate on a single word of a prayer or any inspired text: for example the word invisibilium from the Creed can be a subject for you daily meditation. The kingdom of God is composed of all the mysteries of the kingdom of the Divine Grace so well explained by Father Calmel.
And for each one of us, it is the mystery of this grace that works in our souls. Does the little seed that God sowed in us the day of our Baptism grow? Again, we know for sure that the kingdom as a whole will grow until the end, but is it true for each single soul that is a kind of kingdom in miniature? My soul is a beautiful garden like the Garden of Eden where God has planted such a delicate little seed. Now He waters it with His celestial grace but the seed will grow only if a gardener takes care of it. And I am the gardener of my soul. I must keep it and work in it like Adam who had to keep the Garden of Eden and to work in it. But he failed, and I can fail too.
There are some gardens that are well kept and maintained. There, the grace develops and increases and the seed becomes a magnificent tree. This is the effect of God’s power that can turn a waste land into a beautiful garden. But God’s grace has to be assisted and accompanied by the work of the gardener. And remember that it is a long-drawn-out job that is never achieved in this life.
Saint Paul, speaking to the Thessalonians, praises the work of their faith, the labor of their charity and their enduring hope. The three theological virtues, infused with the grace of Baptism, have to be practiced. They are the frame of our spiritual edifice. Virtue! The Latin word virtus comes from vir – man as a human male. They suppose manliness and strength of character. The virtues of faith, hope and charity are reinforced and sustained by the Cardinal virtues of prudence, justice, temperance, and fortitude which are the buttress of the theological virtues. They prevent our spiritual edifice of collapsing.
Establishing and increasing the kingdom of God in our souls is like building a church. You have to find the proper site and to adjust it toward East. East, where the sun rises, points out Christ who is the Sun of Justice. The soil on which we build our spiritual life is humility. It comes from humus in Latin, which means the soil. Then you have to figure out the design and to draw it and to think about the means that you need, as you have to plan and organize your life with order. That is the work of wisdom. Then you can start the work, which is a long work that requires the participation of many, each one working in his own field according to his own abilities. They are the necessary means for the achievement of the material edifice that is a church, a little representation of the kingdom of God and an embassy of heaven on earth. It is the same thing for your spiritual edifice. You have to work by practicing the virtues. And since you are by nature and according to God’s will a social creature, you have to work with your neighbors in order to achieve your own sanctification, according to your own state of life. There are some virtues that specially apply to the neighbor such as charity or justice. Then the power of God can be manifested through your work and be visible among men as a church, that rises from the ground and whose bell towers points toward heaven and shows us the way, is visible.
mardi, novembre 11, 2008
Le Te Deum de l'Armistice
par Georges Lecomte
(L'Illustration, 30 novembre 1918)
Ce fut l'une des émotions les plus fortes et aussi le plus magnifique spectacle de cette quinzaine d'allégresse où la France victorieuse fêta sa délivrance.
Pour les hommes de notre génération, la grandeur et la beauté d'une si éclatante cérémonie religieuse ne pouvaient s'imaginer que d'après les récits lointains. Depuis soixante ans, hélas! les occasions glorieuses de la renouveler ne nous avaient pas été offertes. Et seuls les vieillards, témoins du Te Deum chanté à Notre-Dame en 1859 pour célébrer les victoires de l'armée d'Italie, pouvaient nous dire la pompe d'une telle fête dans la vieille basilique et la splendeur de l'hymne triomphal sous ses voûtes où, de siècle en siècle, retentirent tant de chants de bonheur et de reconnaissance.
Encore, après Solférino et Magenta, si brillante que fût notre victoire et si vive que fût la joie de la nation, ne s'agissait-il pas d'une fête pour célébrer la délivrance, puisque, à aucun moment de cette lutte, l'avenir du pays n'avait été en jeu. Mais, en ce radieux dimanche, c'était le cri de gratitude et de libération d'un peuple, tout entier debout depuis quatre ans et demi pour sa défense et qui, ensanglanté, piétiné, martyrisé, avait, deux fois au moins durant cette longue angoisse, failli mourir.
Aussi est-ce avec une âme beaucoup plus joyeuse et comme dans le bonheur d'une résurrection que Paris, soulagé du plus douloureux cauchemar, participa fervemment à cette nouvelle manifestation de l'allégresse nationale, qui fut, pour les hommes de toutes croyances, de toutes doctrines, une noble fête de l'Idéal et de la Patrie.
Si vaste que soit la cathédrale, dont les moindres recoins dans toute sa hauteur ne tardèrent pas à être envahis, elle ne pouvait abriter qu'une bien faible part de la fourmilière humaine qui s'empressait devant son porche. Mais, fleurie d'un magnifique pavois d'oriflammes et de drapeaux qui, le long de ses vieilles pierres, du ras de la terre jusqu'au sommet des tours, frissonnaient dans le soleil, elle se dressait étonnamment vivante au milieu de cette foule qui l'animait de sa rumeur. S'il y a des jours où l'on peut regretter que sa majesté soit un peu solitaire, dans un froid décor de bâtisses administratives sans beauté et sans vie près duquel la foule ne passe guère, quelle revanche en cette matinée de lumière, d'émotion et de joie où Notre-Dame, toute rajeunie par sa claire parure aux couleurs de la France, entourée par un peuple immense, apparaissait vraiment dans son rôle de Temple où se réfugie l'âme d'une nation!
Du dehors, avant même que le bourdon ait ébranlé l'antique dentelle de pierre et jeté sur la Cité les grandes ondes de son allégresse, rien que par tous les drapeaux dont elle est revêtue et par l'humanité frémissante qui l'assaille, la cathédrale donne une expression de fête.
Mais, dès que, les portes franchies, on se trouve dans la pénombre de la nef et les quasi-ténèbres des bas-côtés, cette sensation de triomphe et de joie s'avive.
Partout, sur les piliers, près des chapelles, le long du triforium, au départ des voûtes, dans les recoins les plus obscurs, à toutes hauteurs et dans toutes directions, accrochées à la tribune du grand orgue et s'éployant en faisceaux selon les lignes de la sublime architecture, nos trois couleurs resplendissent. Le bleu, le blanc, le rouge illuminent la sévère grisaille des vieilles pierres, chantent gaiement dans les profondeurs d'ombre. Quel frais rejeunissement de cette auguste vieillesse! La fête de la ville a pénétré là, en se purifiant, en s'ennoblissant. Mais l'église est en communion ardente avec la foule.
Dans le chœur, même radieux décor. Parmi l'éclatant pavois des piliers, le maître-autel se dessine sur un immense et glorieux trophée de drapeaux sur les plis desquels joue la lumière. La messe est célébrée devant les couleurs de la patrie. Tout le drapé rouge, qui retombe harmonieusement de part et d'autre du tabernacle, vibre sous le flamboiement des cierges et sous la clarté des rosaces encore dépourvues de leurs vitraux, se reflète sur la blancheur de l'autel. C'est comme si les flots de sang versés par la France étaient symbolisés là en cette glorification solennelle des héros, des martyrs et de notre pays triomphant. Pendant toute la cérémonie cet écarlate frissonnant dans la lumière, en ce cadre de vieille pierre sombre, rappellera douloureusement et glorieusement les sacrifices qui nous auront valu la victoire.
La foule est immense. On la devine tout à la fois grouillante et recueillie dans les profondeurs d'ombre où le regard se perd. Des soldats et des officiers. Quelques mutilés. Des blessés avec des bandeaux blancs au-dessus de leurs yeux de fièvre. Des généraux français, britanniques, américains. Les portes se sont librement ouvertes à qui porte l'un des uniformes de la grande bataille pour le Droit et la Justice. Beaucoup de femmes en grands voiles noirs: mères, veuves, filles, sœurs, qui, fidèles au vœu des morts, viennent en les pleurant se réjouir du salut de la patrie et chercher dans cette apothéose un apaisement à leur douleur. J'en vois debout, toutes drapées de deuil, contre les murs gris et contre certains piliers. Si beaux que soient leurs ornements de pierre, combien plus poignantes encore les pauvres figures douloureuses dont ils sont momentanément parés!
Mais voici que, au-dessus de nos têtes, tout en haut de la basilique offensée en août 1914 par la première bombe criminelle des avions allemands, les cloches font entendre leur grande voix. Toute la fine et sonore architecture en frémit. Au grand orgue une marche solennelle retentit. Les chuchotements et la rumeur de la foule s'éteignent. Il y a parmi elle des croyants et des incroyants. Mais tous indistinctement sont saisis d'un émoi religieux. Car c'est la grande fête de la spiritualité française. Et la cérémonie pour la glorification de la patrie et des morts commence.
Précédée d'un nombreux clergé, d'un archevêque, de plusieurs évêques, d'un archimandrite à la haute coiffure drapée de noir, Son Eminence le cardinal Amette, vêtu de pourpre, lentement.s'avance. Sa crosse, qu'un prêtre porte devant lui et dont l'or rayonne sous la lumière, émerge majestueusement au-dessus de l'assistance.
Les silhouettes violettes des évêques s'agenouillent dans le chœur tandis que le cardinal, sa barrette rouge à la main, vient asseoir sa robe rouge sur le trône écarlate où deux chanoines lui font cortège. Le divin office s'accomplit. Les dorures des chasubles et des objets cultuels resplendissent au milieu de ce rouge éclatant, de ces violets délicats et parmi ces drapeaux dont les couleurs crues vibrent.
Après que le Kyrie a résonné sous les voûtes, le Choral de Widor, magnifiquement joué au grand orgue et sur celui de l'abside, avec ses parties alternées qui se répondent, avec ses chants de trompette se mêlant à l'ample voix dès orgues, courbe l'auditoire sous ses rythmes émouvants. Puis, voici que, la minute de l'Elévation venue, clairons et tambours font retentir la guerrière et impressionnante sonnerie aux champs. Et lorsque l'Agnus Dei a fini d'accompagner la communion du prêtre à l'autel, la plainte douloureusement monotone du De Profundis, aux modulations qui sont comme des sanglons, s'étend, grave et obsédante, sur l'assistance. C'est l'hommage liturgique aux morts.
A ce moment le cardinal-archevêque de Paris, dont le patriotisme bien inspiré eut toujours durant cette guerre de si justes accents, s'avança vers la grille du chœur et, tourné vers la foule, évoqua pieusement, douloureusement, le souvenir des héros qui tombèrent pour nous sauver. Avec une infinie délicatesse ses paroles se firent consolatrices pour les êtres déchirés qui les pleurent. Puis il célébra allègrement la victoire de la France, qui est la victoire de toutes les plus nobles idées, et glorifia les hommes d'énergie, soldats et chefs, qui en furent les heureux artisans.
Remonté sous son dais pourpre, le cardinal en manteau rouge à longue traîne, entonne, selon le rite, avec une sérénité joyeuse, la première phrase du Te Deum. Alors les voix puissantes des orgues grondent et le chant d'allégresse s'élève. D'un bout à l'autre de la basilique les chœurs alternés se répondent. La sonorité triomphale des cuivres éclate parmi les amples et graves modulations de l'orgue et des fraîches voix enfantines qui, soutenues par l'harmonieuse basse de timbres plus mâles, s'élèvent comme un concert d'anges dans l'azur d'une Ascension.
C'est vraiment la Victoire qui, soudaine, tumultueuse, rayonnante, vient de s'engouffrer sous les nefs de Notre-Dame. A grands coups d'ailes joyeux, elle vole au-dessus des assistants. L'ardente vieille musique liturgique, avec ses essors et ses balancements, nous fait sentir son vol enivré. Elle est là. Elle est radieuse. Sa libre joie s'épand sous les voûtes qui retentissent de son frémissement. Et la foule est si impressionnée par l'invisible mais exaltante présence, que, tout entière, avec une humble ferveur, elle accompagne le noble chant de triomphe et de gratitude.
L'âme de la cathédrale, que cinq siècles de prières lui ont faite, participe à cette fête de l'idéal. Comment, à cette heure où la glorieuse France, faite du labeur, de la pensée et du sacrifice de tant de générations, vient d'être à nouveau sauvée, les survivants de la terrible épreuve n'associeraient-ils pas à leur joie et à leur espérance d'aujourd'hui les ancêtres qui, à toutes les époques de notre histoire, sont venus sous ces mêmes pierres, dans cette pénombre mystérieuse, pleurer leurs angoisses et leurs douleurs, et se réjouir, comme en ce clair matin, en s'unissant pour glorifier par ce même chant de triomphe la résurrection de la patrie?
Du haut de son siège pourpre, dans le flamboiement des cierges, le cardinal bénit la vaste foule dont il devine le recueillement jusque dans les plus lointains recoins d'ombre. Et la voix de cette foule, qui maintenant accompagne le beau chant du Magnificat, continue de révéler sa profondeur compacte.
Avec la même majestueuse lenteur que pour la procession de l'arrivée, le cardinal, précédé d'un archevêque - un Alsacien, Mgr Herscher, dont le cœur doit bondir de joie sous l'impassible masque de prière - des évêques, du prêtre portant la haute crosse archiépiscopale, se retire aux accents d'une marche solennelle.
Puis, sous ces voûtes qui jamais encore n'entendirent pareille musique, cérémonieusement chantée avec le consentement unanime, voici que le grand orgue joue la Marseillaise, l'hymne de la patrie, l'hymne des combattants pour la liberté, la justice, la fraternité humaine et notre généreux idéal français.
D'un même élan, d'une égale ferveur, la foule tout entière accompagne le beau chant de la France en armes, de la France victorieuse, de la France libératrice et respectueuse de la vie profonde des âmes, de la grande et chère France, restaurée dans toute sa puissance et dans tout son prestige, et qui a si noblement conquis, avec les indispensables sécurités d'avenir, le droit d'être demain glorieusement pacifique.
Charity is first the love of God and for God. Therefore it is the love for truth. The liberals and modernist Christians do not like the Truth. They would ask with Pilate: Quid est veritas? They build their religion on subjectivism and emotions and turn the virtue of Charity into kindness. John Henry Cardinal Newman, with his usual height of view portrays them. The following is from a sermon given for the feast of the Apostle St. Barnabas.
"I ask, then, by way of reply, does not our kindness too often degenerate into weakness, and thus become not Christian Charity, but lack of Charity, as regards the objects of it? Are we sufficiently careful to do what is right and just, rather than what is pleasant? Do we clearly understand our professed principles, and do we keep them under temptation?
The history of St. Barnabas will help us to answer this question honestly. Now I fear we lack altogether, what he lacked in certain occurrences in it, firmness, manliness, godly severity. I fear it must be confessed, that our kindness, instead of being directed and braced by principle, too often becomes languid and unmeaning; that is exerted on improper object, and out of season, and thereby is uncharitable in two ways, indulging those who should be chastised, and preferring their comfort to those who are really deserving. We are over-tender in dealing with sin and sinners. We are deficient in jealous custody of the revealed Truths which Christ has left us."
"We allow men to speak against the Church, its ordinances, or its teaching, without remonstrating with them. We do not separate from heretics, nay we object to the word as if uncharitable; and when such texts are brought against us as St. John’s command, not to show hospitality towards them, we are not slow to answer that they do not apply to us. Now I scarcely can suppose any one really means to say for certain, that these commands are superseded in the present day, and is quite satisfied upon the point; it will rather be found that men who so speak, merely wish to put the subject from them. For a long while they have forgotten that there were any such commands in Scripture; they have lived as though there were not, and not being in circumstances which immediately called for the consideration of them, they have familiarized their minds to a contrary view of the matter, and built their opinion on it."
They are no longer in the field of objectivity and truth but in the field of subjectivity and opinion. They have built their own religious system centered not on Christ but rather on themselves and their own understanding of the Gospel.
"When reminded of the fact, they are sorry to have to consider it, as they perhaps avow. They perceive that it interferes with the line of conduct to which they are accustomed. They are vexed, not as if allowing themselves to be wrong, but as feeling conscious that a plausible argument (to say the least) may be maintained against them. And instead of daring to give this argument fair play, as in honesty they ought, they hastily satisfy themselves that objections may be taken against it, use some vague terms of disapprobation against those who use it, recur to, and dwell upon, their own habitual view of the benevolent and indulgent spirit of the Gospel, and then dismiss the subject altogether, as if it had never been brought before them."
lundi, novembre 10, 2008
Today we celebrate the anniversary of the Dedication of the mother church of the diocese of Rome that happens to be the Mother Church of all the Churches – omnium Urbis et Orbis ecclesiarum mater et caput. It shelters the Chair (Cathedra) of the successor of Saint Peter, the Seat of truth from where the Vicar of Christ teaches ex-cathedra the dogmas of the Holy Catholic Church. It is for this very special reason that the faithful like to honor the Archbasilica of the Lateran, and, when they have a chance to go to Rome, to visit this venerable church and to pray in it. Today, the Basilica of Saint Peter is certainly more famous in the world, but it is something new, due principally to the fact that the Popes live now in the Vatican since Pius IX. But for centuries, the Lateran was considered as the center of Christendom and even today, it is still the Cathedral of the Pope.
Historically, the Lateran has been the place of many important events. The Palace has been the residence of the Popes from 313 to 1304. Many synods took place there, but also and mainly, 5 ecumenical Councils.
The first Lateran Council that was the 9th ecumenical Council was in 1123. Its purpose was mainly to ratify the Concordat of Worms, which put to an end the investiture quarrel. Many other disciplinary canons concerning the life of the clergy were also issued.
The second Lateran Council took place just a few years later in 1139. Its purpose was to resolve the problems created by the schism of Antipope Anaclet II who passed away in 1138. Then, 30 canons carried on the reforms began with the first Council of Lateran. Usury is especially condemned. In a time of exacerbated Capitalism, it might be something good to remember.
You just have to wait for 40 years before the Third Council of the Lateran. This Council promulgated 27 decrees on the discipline of the Church for the clergy and other issues like the mode of election of the Pope and the Albigensian Crusade. Let us also mention the 24th canon that prohibited supplying weapons to the Saracens. In a time of exacerbated Islamism, it might be something good to remember.
The fourth Lateran Council, which is the 12th ecumenical Council is probably the most famous because more dogmatic. It came to a time that was certainly the height of medieval Christendom. The XIII century is the century of the great Cathedrals and of the scholastic theology with its Saints and lights: Saint Albert the Great, Saint Bonaventure and of course, Saint Thomas Aquinas. In order to fight the Albigensian heresy and the errors of Joachim of Flora, the Council has polished the expression of her doctrine regarding the Blessed Trinity or the Eucharist. The first chapter on the Catholic Faith reminds for example that there is no salvation outside the Church. The teaching of the Council on the Sacrament of the Eucharist is particularly important. It speaks about the transubstantiation, which is a change made by the power of God of the substances of the bread and the wine into the body and the blood of Christ. Many pastorals directives were also given concerning the reception of the Sacraments, especially the obligation of confessing at least once a year and receiving Holy Communion during Easter time. In a time of exacerbated Second Vatican “Councilism”, it might be good to remember that the Church did not wait until 1962 in order to take care of her children.
And finally, the 5th Lateran Council took place 3 centuries later from 1512 to 1517 in a very different context. Pope Jules II della Rovere – the founder of the Swiss Guard – called in for the Council in order to end the Gallican controversy. The Council continued after the death of Jules II with Pope Leo the X who condemned Martin Luther. The Council issued dogmatic and disciplinary documents on different matters such as an approbation of the Concordat of Bologne, the approbation of printing provided that it is done under the authority of the Church, and the declaration that the Pope is above a Council. In a time of exacerbated collegialism, it might be something good to remember.
Let us also mention the Lateran Accords in 1929 between the Holy See and the State of Italy that ended the Roman Question and recognized the sovereignty of the State of Vatican. So, many important events took place in the Lateran Palace as well as in the Archbasilica. Today, the anniversary of the Dedication of this venerable church gives us an occasion to give thanks to God for His Providence that always leads His Church. It is an occasion to give thanks for the Magisterium of the Church that infallibly offers us the true doctrine of Christ. It is an occasion to pray for the present successor of Peter who sits today in the Chair of the Prince of the Apostles so that he can continue to illuminate the world with the divine light that always shines in the Capital of the Faith.
mardi, novembre 04, 2008
lundi, novembre 03, 2008
But one day comes what we have not foreseen. The weather changes and we have now to go through a storm. We are in the middle of the sea and there is no way to find a secured place. Then comes the panic: Lord save us, we are perishing! But it happens sometimes that we do not hear God because of the storm and because of our emotions. Our heart is agitated and we panic more and more. What a great opportunity we give to Satan to shake our spiritual edifice! And everything wavers and may collapse. Our spiritual life falls apart and here and there we give up something: devotion, Holy Communion, Confession or whatever. We change our habits and we display inconstancy.
And yet, a good sailor knows that he has to hold his course when he is in the middle of a storm, otherwise he is in great danger of running aground some reefs. Why don’t you follow this wise rule of prudence?
Saint John Mary Vianney asks you: How can this be, unless the religion you have is unreal, a religion of habit, a religion of long-standing custom, and not a religion rooted in the heart? And then he urges you: carry on, my friend, you are only a waverer. Carry on my poor man; in everything you do, you are just a hypocrite and nothing else! God has not the first place in your heart.
The storms have a certain utility. They reveal what is in our hearts and test our virtues. They are a good occasion of refining our fortitude, this beautiful virtue that makes the martyrs. But we have to hold our course and to change nothing in our spiritual life. Otherwise we might sink.
Listen again the advice of the Curé d’Ars: listen well and you will understand if you have religion as God wants you to have it in order to lead you to heaven. If a person has true virtue, nothing whatever can change him; he is like a rock in the midst of a tempestuous sea. If anyone scorns you, or calumniates you, if someone mocks at you or calls you a hypocrite or a sanctimonious fraud, none of this will have the least effect upon your peace of soul. You will love him just as much as you loved him when he was saying good things about you. You will not fail to do him a good turn and to help him, even if he speaks badly of your assistance. You will say your prayers, go to Confession, to Holy Communion, you will go to Mass, all according to your general custom.
The advices of Saint Ignatius of Loyola are very helpful too. He tells us what to do when a storm comes into our soul, things that he calls spiritual desolation. Listen to him: I call desolation tings such as darkness of soul, disturbance in it, movement to things low and earthly, the unquiet of different agitations and temptations. And then he gives us this precious rule: In time of desolation never to make a change; but to be firm and constant in the resolutions and determination in which one was the day preceding such desolation.
Now why do we have desolations? Why do we have to go through a storm? Saint Ignatius gives the answer:
The first is, because of our being tepid, lazy or negligent in our spiritual exercises; and so through our faults, spiritual consolation withdraws from us.
The second, to try us and see how much we are and how much we let ourselves out in His service and praise without such great pay of consolation and great graces.
The third, to give us true acquaintance and knowledge, that we may interiorly feel that it is not ours to get or keep great devotion, intense love, tears, or any other spiritual consolation, but that all is the gift and grace of God our Lord, and that we may not build a nest in a thing not ours, raising our intellect into some pride or vainglory, attributing to us devotion or the other things of the spiritual consolation.
This third explanation is very enlightening. It makes us remember that our spiritual life must be founded on Christ and not on ourselves. Once we will truly believe this, once our faith will be strong enough, then we will understand that there is nothing to fear. Let our spiritual life be rooted on the ground of the theological virtues of faith, hope and charity and not on the quicksand of our passions and feeling!