Humour of the saints

From the Life of Blessed Father Daniel Brottier

His confrere would have more difficulties a few weeks later to digest (both literally and figuratively) another joke that Daniel (Father Brottier) would prepare to Father Tranquili. Annoyed to hear his confrere always claim to have an infallible sense of gastronomy, Daniel decided to confound him.

Therefore a stray cat ended on the table of the rectory, under the appearance of a tasty rabbit. The guests painfully accepted the revelation of their disgrace, made during the time of digestion. The diary of the community remains silent on the story (Father Brottier himself told Father Pichon the story in Auteuil). The fact is that the writer would have been one of Father Brottier’s victims!

Bon appétit !

Individualism in Democratic Countries

There was a time when Religon could influence the social, cultural and political order. Today it seems to be the opposite way: Religion is influenced by the ideas of the century. In Democracy in America, Alexis de Tocqueville pointed out the fact that democracy influences our behavior – as it is true for any political regime. The practice of Christian virtues can counterbalance the bad effects of a system. But when Christians follow the thoughts of the world instead of the Word of Christ, there is no more barriers to evil. Democracy has generated individualism that has finally merged with egoism.

Democracy in America

by

Alexis de Tocqueville

(Volume II; Part 2, chapter 2)

I have indicated how, in ages of equality, every man sougth his beliefs within himself; I wish to show how, in these same periods, he directs all his feelings on to himself alone.
Individualism is a recent coined expression prompted by a new idea, for our forefathers knew only egoism.

Individualism is a new concept based upon two principles:

-individual liberty: putting individual liberty above society
-moral autonomy: I can appreciate by myself what is good and what is evil without rules given by the society.

Egoism is an ardent and excessive love of oneself which leads man to relate everything back to himself and to prefer himself above everything.

This is not the fruit of an ideology but a mark of our fallen nature. Every man knows egoism that dwells in himself. Some fight against, others content themselves with it.

Individualism is a calm and considered feeling which persuades each citizen to cut himself off from his fellows and to withdraw into the circle of family and friends in such a way that he thus creates a small group of his own and willingly abandons society at large to its own devices. Egoism springs from a blind instinct; individualism from wrong-headed thinking rather than from depraved feelings. Its originates as much from defects of intelligence as from the mistakes of heart.
Egoism blights the seeds of every virtue, individualism at first dries up only the source of public virtue. In the longer term it attacks and destroys all the others and will finally merge with egoism.

Egoism is a perversity as old as the world and is scarcely peculiar to one form of society more than another.
Individualism is democratic in origin and threatens to grow as conditions become equal.

Among aristocratic nations, families remain in the same situation for centuries and often in the same location. This turns all the generations into contemporaries, as it were. A man practically always knows his ancestors and has respect for them; he thinks he can already see his great-grandchildren and he loves them. He willingly assumes duties toward his ancestors and descendants, frequently sacrificing his personal pleasures for the sake of those beings who have gone before and who have yet to come.
In addition, aristocratic institution achieve the effect of binding each man closely to several of his fellow citizens. Since the class structure is distinct and static in an aristocratic nation, each class becomes a kind of homeland for the participant because it is more obvious and more cherished than the country at large.

Corporations and Compagnonnage have been abolished in France by the Law Le Chapelier during the French Revolution (June 17th 1791). It brought to an end an old tradition. A consequence would be the separation and then the rivalry between bosses and workers. The Class war is a fruit of the Revolution.

All the citizens of aristocratic societies have fixed positions one above another; consequently each man perceives above him someone whose protection is necessary to him and below him someone else whose cooperation he may claim.
Men living in aristocratic times are, therefore, almost always closely bound to an external object and they are often inclined to forget about themselves. It is true that in these periods the general concept of human fellowship is dimly felt and men seldom think of sacrificing themselves for mankind, whereas they often sacrifice themselves for other men.

In democratic times, on the other hand, when the obligations of every person toward the race are much clearer, devotion to one man in particular becomes much rarer. The bond of human affection is wide and relaxed.

Remember the teaching of the Gospel. We have to love God first, and then, our neighbor. Charity is very practical. I have to love a single person: the one who stands in front of me, someone that I can see and hear, someone that I can interact with, not the entire mankind. What would be philantropy without charity? Even natural love expresses itself to individual persons as Tocqueville seems to admitt: Only those nearest to us are any concern to us.

Among democratic nations, new families constantly emerge from oblivion, while others fall away; all remaining families shift with time. The thread of time is ever ruptured and the track of generations is blotted out. Those who have gone before are easily forgotten and those who follow are still unknown. Only those nearest to us are any concern to us.
As each class closes up to the others and merges with them, its members become indiffirent to each other and treat each other as strangers. Aristocracy had created a long chain of citizens from the peasant to the King; democracy breaks down this chain and separates all the links.

Remember the sermon of last Sunday and the Meditation of the Two Standards: How Lucifer encourages men to break chains (true for individual and society)!

A social equality spreads, a greater number of individuals are no longer rich or powerful enough to exercice great influence upon the fate of their fellows, but have acquired or have preserved sufficient understanding and wealth to be able to satisfy their own needs. Such people owe nothing to anyone and, as it were, expect nothing from anyone. They are used to considering themselves in isolation and quite willingly imagine their destiny as entirely in their own hands.

Thus, not only does democracy make men forget their ancestors but also hides their descendants and keeps them apart from their fellows. It constantly brings them back to themselves and threatens in the end to imprison them in the isolation of their own hearts.

I think we, Christians of the XXI, should meditate on this last sentence. Individualism threatens us too. If my heart is not open to my brother, how can I fulfill the most basic duty of charity? Sadly, I have to say that it is not rare to see Traditional faithfull Catholics with an individualist mentality. I cannot stop myself from thinking that the lack of participation to the Liturgy (public prayer, thus public virtue: see above) regarding the chant is a visible (I should say a non-audible) sign of individualism.

Comprendre la crise

Paul Grignon nous aide à comprendre la crise économique actuelle. A voir !

L'Argent Dette

L'Argent Dette de Paul Grignon (FR intégral)

Money as Debt

Simplicité

Je m’étonne souvent du fait que nous, pauvres mortels, ayons une extraordinaire propension à nous rendre la vie plus difficile. C’est comme si nous aimions rendre plus complexes les choses qui pourraient pourtant être si simples à réaliser. Mais ne nous y trompons pas! Ce n’est pas l’œuvre de Dieu. C’est bien là le fruit de nos faiblesses, de nos infirmités, parfois de nos malices. Dieu est simple; ses saints agissent avec simplicité. Ils vont droits au but sans emprunter les chemins tortueux qui trop souvent nous en éloignent, au mieux nous retardent.
Le but ultime, c’est le Ciel. Les saints, parce qu’ils sont simples, le trouvent déjà sur terre. Et où le trouvent-ils? Tout simplement en eux-mêmes. Une jeune carmélite l’avait ainsi découvert et cela suffisait à son bonheur. Dans le ciel de notre âme, soyons louange de gloire de la Sainte Trinité! C’est simple; c’est divin! Mais nous, parce trop humains, nous ne l’entendons pas ainsi. Et c’est bien dommage, car nous nous privons de tant de bonheur.
Oui nous pouvons gouter au bonheur du Ciel déjà en cette vie, car pour peu que nous soyons en état de grâce, Dieu nous gratifie d’un immense cadeau: sa présence. Alors il ne nous reste qu’a devenir des louanges de gloire. Merci a la Bienheureuse Elisabeth de la Trinité pour nous l’avoir enseigner.

Preliminary question for next saturday lecture

Can a nation have its own sovereignty and establish an independent State?

In December 2007, the Lakotah Freedom Delegation has declared the Independance of the Republic of Lakotah from the United States of America. The Lakotas are recognized as a Nation. So, can they have their own State? Are the claims of Russel Means legitimate or not?

You are all welcome to express your opinion.

Catholics cannot vote for Obama

Teaching of the Catholic Church

Catechism of the Catholic Church # 2273

The inalienable right to life of every innocent human individual is a constitutive element of a civil society and its legislation:
"The inalienable rights of the person must be recognized and respected by civil society and the political authority. These human rights depend neither on single individuals nor on parents; nor do they represent a concession made by society and the state; they belong to human nature and are inherent in the person by virtue of the creative act from which the person took his origin. Among such fundamental rights one should mention in this regard every human being's right to life and physical integrity from the moment of conception until death."
“The moment a positive law deprives a category of human beings of the protection which civil legislation ought to accord them, the state is denying the equality of all before the law. When the state does not place its power at the service of the rights of each citizen, and in particular of the more vulnerable, the very foundations of a state based on law are undermined.... As a consequence of the respect and protection which must be ensured for the unborn child from the moment of conception, the law must provide appropriate penal sanctions for every deliberate violation of the child's rights.”( Donum Dei)

Doctrinal Note on some questions regarding the participation of Catholics in political life (Congregation for the Doctrine of the Faith, Cardinal Ratzinger. Note approved and ordered by Pope John Paul II. January 16th 2003)

Catholics, in this difficult situation, have the right and the duty to recall society to a deeper understanding of human life and to the responsibility of everyone in this regard. John Paul II, continuing the constant teaching of the Church, has reiterated many times that those who are directly involved in lawmaking bodies have a «grave and clear obligation to oppose» any law that attacks human life. For them, as for every Catholic, it is impossible to promote such laws or to vote for them.

Compendium of the Social Justice by the Pontifical Council for Justice and Peace (June 2004)

When — concerning areas or realities that involve fundamental ethical duties — legislative or political choices contrary to Christian principles and values are proposed or made, the Magisterium teaches that "a well-formed Christian conscience does not permit one to vote for a political programme or an individual law which contradicts the fundamental contents of faith and morals".
Faced with the many situations involving fundamental and indispensable moral duties, it must be remembered that Christian witness is to be considered a fundamental obligation that can even lead to the sacrificing of one's life, to martyrdom in the name of love and human dignity.

Barack Obama’s position on abortion

(From http://my.barackobama.com/page/content/womenissues)

Supports a Woman's Right to Choose:
Barack Obama understands that abortion is a divisive issue, and respects those who disagree with him. However, he has been a consistent champion of reproductive choice and will make preserving women's rights under Roe v. Wade a priority as President. He opposes any constitutional amendment to overturn the Supreme Court's decision in that case.

In memoriam

Maria Antonia Josepha Johanna von Habsburg-Lothringen, Archiduchesse d’Autriche, princesse impériale, princesse royale de Hongrie et de Bohême, reine de France et de Navarre.

(2 novembre 1755 - 16 octobre 1793)

Tout désespoir en politique est une sottise

Ces mots, tirés du préambule de l’Avenir de l’Intelligence, ont été écrits par Charles Maurras en 1905. Ils me paraissent – en ce jour où les menaces d’une crise économique majeure alarment nos contemporains – plus que jamais d’actualité. Ce n’est pas l’Or mais l’Intelligence qui sauvera la cité. Et Maurras l’agnostique de reconnaitre le rôle de l’Eglise dans ce combat pour la pensée : elle est bien le dernier organe de l’esprit pur !

De l’autorité des princes de notre race, nous avons passé sous la verge des marchands d’or, qui sont d’une autre chair que nous, c’est-à-dire d’une autre langue et d’une autre pensée. Cet Or est sans doute une représentation de la Force, mais dépourvue de la signature du fort. On peut assassiner le puissant qui abuse : l’Or échappe à la désignation et à la vengeance. Ténu et volatil, il est impersonnel. Son règne est indifféremment celui d’un ami ou d’un ennemi, d’un national ou d’un étranger. Sans que rien le trahisse, il sert également Paris, Berlin et Jérusalem. Cette domination, la plus absolue, la moins responsable de toutes, est pourtant celle qui prévaut dans les pays qui se déclarent avancés. En Amérique elle commence à peser sur la religion, qui ne lui échappe en Europe qu’en se plaçant sous la tutelle du pouvoir politique, quand il est fondé sur le Sang.
Sans doute le catholicisme résiste, et seul : c’est pourquoi cette Eglise est partout inquiétée, poursuivie, serrée de fort près. Chez nous, le Concordat l’enchaine a l’Etat, qui lui-même, est enchainé à l’Or, et nos libres penseurs n’ont pas encore compris que le dernier obstacle à l’Impérialisme de l’Or, le dernier fort des pensées libres est justement représenté par l’Eglise qu’ils accablent de vexations ! Elle est bien le dernier organe autonome de l’esprit pur. Une intelligence sincère ne peut voir affaiblir le catholicisme sans concevoir qu’elle est affaiblie avec lui : c’est le spirituel qui baisse dans le monde, lui qui régna sur les argentiers et les rois ; c’est la force brutale qui repart à la conquête de l’univers. (…)

L’or, divisible à l’infini, est aussi diviseur immense : nulle patrie n’y résista. Je ne connais point l’utilité de la richesse pour l’individu. L’intérêt de l’homme qui pense peut être d’avoir beaucoup d’or, mais l’intérêt de la pensée est de se rattacher à une patrie libre, que pourra seule maintenir l’héréditaire vertu du Sang. Dans cette patrie libre, la pensée réclame pareillement de l’ordre, celui que le Sang peut fonder et maintenir. Quand donc l’homme qui pense aura sacrifié les commodités et les plaisirs qu’il pourrait acheter à la passion de l’ordre et de la patrie, non seulement il aura bien mérité de ses dieux, mais il sera honoré devant les autres hommes, il aura relevé son titre et sa condition. L’estime ainsi gagnée rejaillira sur quiconque tient une plume. Devenue le génie sauveur de la cité, l’Intelligence se sera sauvée elle-même de l’abime où descend notre art déconsidéré. (...)

Je comprends qu’un être isolé, n’ayant qu’un cerveau et qu’un cœur, qui s’épuisent avec une misérable vitesse, se décourage, et tôt ou tard, désespère du lendemain. Mais une race, une nation sont des substances sensiblement immortelles ! Elles disposent d’une réserve inépuisable de pensées, de cœurs et de corps. Une espérance collective ne peut pas être domptée. Chaque touffe tranchée reverdit plus forte et plus belle. Tout désespoir en politique est une sottise.

Charles Maurras, L'Avenir de l'Intelligence (1905)

Politics according to St. Thomas

Notes for the lecture of Saturday October 4th

Man is by nature a social and political animal who lives in a community (De Regimine Principum)
Animals can survive with what nature gives them according to each species. But it seems that nature does not give so much to men. A baby has no chance to survive by himself and it would be very difficult for an adult to survive alone in a hostile environment.
Man is supplied with none of these things by nature (means of defense and abilities that animals have). Rather, in place of all of them, reason was given to him, by which he might be able to provide all things for himself, by the work of his own hands. One man however, is not able to equip himself with all these things, for one man cannot live a self-sufficient life. It is therefore natural for man to live in fellowship with many others.

Charles Maurras says that a little man would quickly perish if he had to face alone the rough nature. But he is received in another nature: the attentive and mild human nature. He lives only because he is one of its little citizens. At the moment of his birth, and even before, the little man attracts on him and concentrate all the efforts of a group of people on which he is totally dependent, as well as he was totally dependent on his mother when he was in his womb.

The notion of nature is fundamental in order to understand man well, but not only regarding his biological aspects but also his social and political characteristics. For Aristotle, art has a creative capacity equivalent to that of nature. Art models itself after nature. The reason is that human intelligence, which is author of arts, has a certain similarity the Divine intelligence which is the Creator of nature. We consider ‘art’ in a large sense as a set of rules and principles founded on knowledge in order to produce a human work.

Knowledge --> Sciences
- speculative sciences: they are concerned with the scientific knowledge of truth.
- practical sciences: Every practical science is concerned with human operations (Ia Q1 art4)
Politics is a practical science, or an art if you prefer. This science is necessary because there is a science for each thing that human reason can reach. Each science contributes to the development of wisdom. Wisdom is necessary for the organization of social life among men, so that they can live in harmony and achieve their goals.
It is a practical science because its end is the realization of a human work. The city - today we would say the state - is a human work realized by human reason.
It is a moral science because it concerns the organization of men within the city. We say that it is a moral science but we make a distinction between

- morals (ethics): concerns the personal good of a single person
- politics: concerns the common good of a community.

Politics is the highest practical science because of its object. The city is the most important work that human reason can do. All the others human realizations are supposed to pertain to the common good. For Aristotle, Politics is the achievement of philosophy.

The city (state) is a perfect society. It offers to men all they need to live and we would add, to live well in society. In fact, it is its role to provide everything that men need to live as men (material and spiritual good). And ultimately, it should provide happiness.

Happiness
According to Aristotle, it is the end of Morals and Politics. St Thomas agrees but he also brings essential elements. The perfect happiness does not exist in this world and is essentially supernatural: beatific vision. Yet it is true that men can know a certain relative happiness on earth if the good principles of Morals and Politics are followed. Natural virtues are still good even though they cannot give eternal life. And they are not only good, but they must be followed.
Happiness is the joy given by the possession of things that can satisfy our desires. The closer the desires are from the Good (Truth), more perfect is happiness. For this reason there is no greater happiness than the one given by the possession of God who is the Absolute Good and Truth.
But what is the greatest good we can enjoy on earth ( on a natural level)? Is there any thing greater than a human person? So the greater happiness is given by the “possession” of human beings. Of course not possession as for any other things. ‘My’ does not have the same meaning when you say “my car” or “my house” and when you say “my country” (community of persons - or more than this), “my wife” or “my husband” etc…
“Possession” of persons means that I belong to you and you belong to me and it is what we call friendship. This friendship provides the greatest happiness.
It is also true on a supernatural level. The Divine grace is what allows us to “possess” God and it is according to St. Thomas a certain friendship with God. And God wants also friendship among men: love of God and love of the neighbor are the same thing.

Friendship

Aristotle: friendship is a community of life founded upon the desire of what his good for others. (and not for myself)
- it presupposes a community of good (consumer good, properties…): what is mine belongs to me, but you can use it if you take care of it. And I can use your good that belongs to you.

- it presupposes a community of sentiments: friends share same pleasures and same grieves. I rejoice when you rejoice and I am sad when you are sad. We find this is the Holy Scripture when St Paul says: Rejoice with them that rejoice: weep with them that weep, Being of one mind one towards another.(Rm 12,15)

- it presupposes a community of action: friends meet together for the same activities.

There is a fourth element that might not be so evident, and yet it is very important: it presupposes a community of contemplation. It is founded on admiration. It our appreciation for a cause that is superior to us, a certain ideal. It allows people to be friends beyond the divergences or differences of good, sentiments or actions.

The four elements should be present for a perfect friendship, otherwise this one might be fragile and temporary.
Ex: During German occupation in France, we have seen “Gaullists” and Communists fighting together against the invaders. They shared a community of contemplation, which was the idea of a country free that could recover its sovereignty. But the friendship between both sides disappeared as soon as the German were gone.
A friendship is a delicate and fragile harmony and balance. A strong friendship requires a deep altruism founded on mutual confidence. Its enemy is selfishness.
Thus Aristotle says that true and strong friendship is only possible with the perfect practice of virtue. This is important because a community of good, of sentiments, or actions or/and ideal which is not based upon virtue would be more complicity rather than friendship. There are communities that share many ideas, activities and other things but their goals or means are evil. In fact their seek their own interests, not the common good. (Criminal organizations, mafia..)

Conclusion
Tonight we have just given the great general principles of Politics. They are not sufficient in themselves in order to rule a country and obviously we need to go further in the details. But these principle are necessary as they are the foundations of any solid political organization.
A political system that would not seek the common good of citizens through the practice of virtues - even simply natural - must be rejected. Our duties, as Catholics, is to not participate to such a system and to fight against it. Now, how do we collaborate to a good system or do we fight against a bad one depends on the level of goodness or evilness of this system. It requires a great prudence and the docility to the Magisterium of the Church, which is very rich in this matter, especially since the XIX century. More than ever, the knowledge of the Social Doctrine of the Church is necessary among the faithful who are also citizens. They belong to two different societies: the Church, and their country.

We, Catholics, do not see any oppositions. One can be a good Catholic and a good citizen of his country. No opposition but distinction based upon the words of Our Lord: Render to Caesar the things that are Caesar's, and to God the things that are God's.
But Caesar himself has to render to God the things that are God’s. The problems come when he does not.
As the first Christians of the Roman Empire, we want to be faithful to God and to Caesar. But we also have the duty to tell Caesar when he is wrong. In the worst case, capital penalty can be our reward. But worst case for whom? The martyrs who give their life for God… or for Caesar who unjustly condemns them?
The true, perfect, and imperishable happiness is given only by God. We can taste it already on earth by enjoying His friendship and sharing it with our brothers, because we are already members of another city, which is still in realization in this world, but not from this world.

Saint Michael and the spiritual warfare

Notes for the lecture given Saturday Sept. 27th during our annual pilgrimage in honor of St Michael.

Introduction

The City of God, written by Saint Augustine in the early V century is one of the major works that has affected Christendom for centuries and can be considered as one of the stones that has edified our Christian civilization. I wish it could still be the case today, since the principles given by the Doctor of the Grace are still current. At least it can help the faithful of Christ who are today fighting for the glory of God and working for their salvation. Our conditions of life as disciples of Christ today are hardly better than our ancestors at the time of Saint Augustine. The rationalism of the last two centuries along with the renewal of paganism and atheism challenges us seriously.
Two weeks ago, Pope Benedict the XVI gave a powerful speech at the Collège des Bernardins, in Paris. To the dignitaries of the world of culture, the Holy Father explains how the monks had established Europe. The reason is: Quaerere Deum. They were looking for God. And because the desire of God included the love of the Word, it created a true culture and even more, a civilization.
Today this civilization no longer exists. It has many vestiges, but it is over. The old edifice has been deeply attacked by the so-called Protestant Reformation, the French Revolution and then rationalism that led to the collapse of Christendom. In a certain way, we are back to the first centuries of the Church, at a time when Christians lived in a hostile, or at least indifferent society. The final words of the Pope’s speech are an invitation to thought and also a serious warning:
Our present situation differs in many respects from the one that Paul encountered in Athens, yet despite the difference, the two situations also have much in common. Our cities are no longer filled with altars and with images of multiple deities. God has truly become for many the great unknown. But just as in the past, when behind the many images of God the question concerning the unknown God was hidden and present, so too the present absence of God is silently besieged by the question concerning him. Quaerere Deum – to seek God and to let oneself be found by Him, that is today no less necessary than in former times. A purely positivistic culture which tried to drive the question concerning God into the subjective realm, as being unscientific, would be the capitulation of reason, the renunciation of its highest possibilities, and hence a disaster for humanity, with very grave consequences. What gave Europe’s culture its foundation – the search for God and the readiness to listen to Him – remains today the basis of any genuine culture.

The Pope speaks about the present absence of God. God has been banned out of the society of men and when I speak about God I mean the true and only One God who revealed Himself, the One that we confess in the Creed. There is another city that has been fighting against the City of God from the beginning. This hostile city shouts: Regnare Christum nolumus! - We don‘t want Christ to reign. ( Vespers of Christ the King)

Origin of the Two cities
Both cities have their origin in love, but one is good and just, while the other is bad and condemnable.
Saint Augustine: Two cities have been formed by two loves: the earthly by the love of self, even to the contempt of God; the heavenly by the love of God, even to the contempt of self.

The original sin of the angels:
The first act of self-love that we know, which is contempt to God, is the rebellion of Lucifer: Non serviam! We know from the Scriptures that some angels revolted against their Creator and were chastised for their sin.
- 2 Peter 2,4: For if God spared not the angels that sinned, but delivered them, drawn down by infernal ropes to the lower hell, unto torments, to be reserved unto judgment.
- Is 14,12: How art thou fallen from heaven, O Lucifer, who didst rise in the morning? How art thou fallen to the earth, that didst wound the nations?
About the name “Lucifer”: This name is probably not the proper name of the chief of the fallen angels. In this passage from Isaiah, it is spoken of the King of Babylon according to the letter. The tradition has applied this name to the prince of devils who used to be light-bearer. So the name “Lucifer” denotes the state from which he has fallen. In other passages from the Scripture, Lucifer is applied to Our Lord Jesus-Christ.

Nature of the first sin
The Catechism of the Catholic Church teaches that The devil and the other demons were indeed created naturally good by God, but they became evil by their own doing (CCC 391, quote from Lateran Council IV). The origin of evil is not in nature but in the will of the creatures.

It was a sin of pride. The tradition applies the verses of Isaiah to the sin of Lucifer: And thou saidst in thy heart: I will ascend into heaven, I will exalt my throne above the stars of God, I will sit in the mountain of the covenant, in the sides of the north. I will ascend above the height of the clouds, I will be like the most High.
St Augustine says that the devil inflated with pride, wished to be called God.
This sin was first the sin of the highest of the angels and was the cause of the others sinning.

Ap 12,4: And his tail drew the third part of the stars of heaven and cast them to the earth.
It could have been worst if one angel did not stand in front of the rebellious angel. Quis ut Deus? By stopping Lucifer, Saint Michael became the champion and the hero of faith. He gained his title of commander-in-chief of the army of God.
Quis ut Deus? Who is like God? This is an act of humility that has defeated the proud angels. Humility if the invincible weapon against evil. And it is the expression of the truth: no one can be like God. In other words, everyone depend on God. We have to admit this. And Michael the Archangel reminds us of this truth.
Now, since this original sin, two cities are in war against each other. This war will end at the end of time. We know that this war will end with a terrible and final persecution, before the Antichrist will come. Christ Himself will stop it.
Saint Paul tells us about this time: And then that wicked one shall be revealed: whom the Lord Jesus shall kill with the spirit of his mouth and shall destroy with the brightness of his coming: him Whose coming is according to the working of Satan, in all power and signs and lying wonders: And in all seduction of iniquity to them that perish: because they receive not the love of the truth, that they might be saved. (2 Thes 2.8-10)
Christ the Kind will lead the battle himself, but near Him, His faithful general will stand as the Prophet Daniel has revealed it: At that time shall Michael rise up, the great Prince, who standeth for the children of thy people and a time shall come, such as never was from the time that nations began, even until that time. (Dn 12,1)

Saint Michael protector of the Church and of the faithful

In 1868, Pius IX said that the impious people, sons and imitators of the prince of darkness dared to honor him. On the other hand, the faithful have renewed their veneration and confidence that the Catholic church always had toward the Archangel Saint Michael.
Pope Saint Gregory the Great: Every time that an act of valiance is performed in the Church, we attribute it to Saint Michael.
Saint Michael is considered to be the guardian of the Popes. Saint Peter was freed from his prison by an angel. Even though the Scriptures do not mention his, the tradition recognized in him Saint Michael. The sucessor of Peter is the head of the visible Church on earth, and as such has the mission to lead the army of God into the war against the evil spirits. Saint Basil says that God has established Saint Michael the Guardian Angel of the visible Chief of the Church. Attila saw a warrior with a sword when Pope Leo the Great asked him to move away.
Later, it is Pope Leo IV who attributed the victory of Christians over the Arabs who invaded Italy to Saint Michael.
Throughout the centuries, the Popes have recognized the powerful help of St Michael and have granted indulgences for prayers to St Michale or churches dedicated to him.
But St Michael is also the protector of all the faithful. He helps us in our spiritual battle and fight for us. As he was the champion of the Jewish people, he is now the champion of Christians.
Many Doctors of the Church, like St Bonaventure of Saint Alphosus Liguori, have written the role of St Michael for the conversion of sinners. He leads souls to penance and contrition and is the chief of our guardian angels. We confess our sins to him when we say the Confiteor. He casts away the evil spirits when people are in agony. He is present at the hour of our death and of our judgment.
Story told by St Anselm: a monk was in agony and Satan tormented him when St Michael appeared to him and comforted him. Then he said to the devil: know that you will never have any power on those who have recourse to me and who are under my protection.

Saint Michael and France

Forgive me if I speak about St Michael and France, but I wanted to consecrate a part of my speech to the relation between Saint Michael and France. I think it may have its importance, especially at the time of the final battle.
The Nation have their angels and Saint Michael has been given to France. The Frank people is considered to be the successor of the Hebrews in order to defend the glory of the name of God and to carry the shield and the sword of the Church. The Roman Empire was about to end and heresy - Aryanism - was spread. So God has chosen a pagan people that He would bring to the Catholic faith. Some say that Saint Michael appeared to Clovis after the battle of Tolbiac. Then Clovis received baptism with his soldiers. Pope Anastasius wrote a letter to the new Catholic King and mentioned Saint Michael, who is your prince and has been established for the children of your people in order to keep you in the ways of God and to give you victory over your enemies.
The rest of the history of France is marked by the figure of the Prince of the Angels. The Mont-Saint-Michel, that stand on the granite rock might be the strongest sign of the works of St. Michael in France and all over Christendom. The Knights and the Kings came to kneel there (Charlemagne, Saint Louis, Charles VII). Mont-Saint-Michel is the emblem and the rampart of the true Catholic faith: strong, firm, never captured.
It is again St Michael, who, at one of the darkest period of the history of the country, told a young shepherdess that there is great pity in the Kingdom of France. Then he turned this young girl into a great heroine: rise up, fight, avenge. God will it! The role of St Michael in the mission of St Joan of Arc was great importance.
Later, King Louis XI established the order of the Knight of St Michael in gratitude to the angel for his protection over the Kingdom.
We can understand the mission of St Michael and his role in the History of France if we remember what is precisely the mission of France. St Remigius, said to Clovis, the day of his baptism that the Kingdom of France is predestined by God for the defense of the Catholic Church. The Revolution put an end to this mission, and there is no doubt about its satanic origin. France is today unfaithful but it does not means that she has no more mission from God.
Many Prophecies of the Great Monarchsince the V century. If they are true and if the Great Monarchreally is the King of France, then the Eldest Daughter of Church will certainly have an important role to play at the end of time. No doubt that Saint Michael will be present at this time as he was in many crucial times of France’s History.

Conclusion

Spiritual considerations for ourselves