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The Six Most Important Steps on How to Live in the DIVINE WILL

The Six Most Important Steps on How to Live in the DIVINE WILL

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Luisa Piccarreta

The Blessed Virgin Mary taught Luisa Piccarreta the Six Steps of How to Live in the Divine Will

The Virgin Mary in the Kingdom of the Divine Will May 6. 1930

We pray: Heavenly Father, in the Power of the Holy Spirit under the Mantle of Mary in union:

(Step 1)….with Luisa, I sacrifice my human will in honor of God.

(Step 2)…..with Luisa, I empty myself of my human will to constitute the Divine Will as Principle of Life of my soul

(Step 3)…..with Luisa, I decide with a firm resolution to no longer give life to my human will.

(Step 4)…..With Luisa, I give to You, my God, my human will as proof, giving my “Fiat!” and my acceptance of Your test.

(Step 5)…..with Luisa, I make the sacrifice of living without my human will, and bind it to the foot of the Divine Throne of God, for my entire life, without ever giving life to my human will.

(Step 6)…..O Most Holy Divine Fiat, in unity with Luisa, allow my soul to take possession of all the Divine Qualities as much as possible and imaginable for a creature.

I ask this through Christ Our Lord. Amen

FIAT!

Permanent link to this article: https://www.bookofheaven.net/2016/08/21/the-six-most-important-steps-on-how-to-live-in-the-divine-will/

Plenary Indulgence of the Forgiveness of Assisi August 2

The Portiuncula Indulgence August 2

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St. Francis repaired three chapels. The third was popularly called the Portiuncula
or the Little Portion, dedicated to St. Mary of the Angels. It is now enclosed in a
sanctuary at Assisi. The friars came to live at the Little Portion in early 1211. It
became the “motherhouse” of the Franciscans. This is where St. Clare came to
the friars to make her vows during the night following Palm Sunday in 1212 and
where Sister Death came to Francis on 3 October 1226. 

The Portiuncula (small portion) refers to the land in Assisi, Italy, that belonged to the Benedictines.

On this land  was an old church dedicated to the Virgin Mother of God but abandoned.

The great St. Francis had great devotion to the queen of the world and when he saw that the church was deserted, he began to live there constantly and repair it.  He heard that the angels often visited it, so that it was called St. Mary of the Angels.

The Benedictines wanted to give Francis the church but in order to remain faithful to Lady Poverty, Francis rented it from them with the annual compensation of a basket of fish from the Tescio river.

Here is where Francis began his service to Christ and His Church. Here Francis founded his Order, received Clare as his spiritual daughter, and where he died commending this spot above all others to the friars.

 St. Francis had great love and compassion for everyone.

On a night of July, 1216, Francis was praying in the little church of the Portiuncula devoured by love for God and a thirst to save souls. He prayed for the forgiveness of sins of mankind.

Suddenly a brilliant light shone all around. In great splendor Jesus and Mary appeared in the midst of a dazzling cloud surrounded by a multitude of radiant angels.

Out of fear and reverence, St. Francis adored Our Lord prostrate upon the ground.

Then Jesus said to him: “Francis you are very zealous for the good of souls. Ask me what you want for their salvation.” St. Francis was rapt in ecstasy before Jesus.

When he regained his courage he said:

“Lord, I a miserable sinner beg You to concede an indulgence to all those who enter this church, who are truly contrite and have confessed their sins. And I beg Blessed Mary, your Mother, intercessor of man, that she intercede on behalf of this grace.”

Our Lady at once began to beseech her son on behalf of Francis. Jesus answered:

“It is a very great thing that which you ask Me; but you are worthy of even greater things, Friar Francis, and greater things you will have. So I accept your request, but I want you to go to my Vicar, to whom I have given the power to bind and loose in Heaven and on earth, to ask him on my behalf for this indulgence.”

With one of his companions, Francis hastened to Pope Honorius III and prostrate implored him to proclaim that every one visiting the church and confessing their sins with a contrite heart would be as pure from all sin and punishments as he was immediately after baptism. The Pope granted this petition. This indulgence has been extended to all parish churches throughout the world.

The date was set from vespers of the first of August until sundown on the second of August, the Feast of Our Lady of the Angels. It is said that St. Francis was given this day by Our Lord because the Feast of the Chains of St. Peter celebrated on August first is the day Peter was released from prison and his chains removed. This is an extraordinary demonstration of God’s mercy in removing the chains of sin from those who devoutly and faithfully seek to gain the indulgence by completing its requirements.

The indulgence may be gained as often as one wishes (i.e. visits to the church). It is applicable to oneself or the souls in purgatory.

Requirements for Gaining the Portiuncula Indulgence of the Forgiveness of Assisi

◗ Devoutly visit the parochial (i.e. parish) church on August 2nd.
◗ Say one “Our Father” and the “Apostles Creed”.
◗ Say one “Our Father” and one “Hail Mary” for the Holy Father’s  intentions (the intentions designated by the Holy Father each month).
◗ Make a sacramental confession within 20 days.
◗ For a plenary indulgence, be free from all attachment to sin, even  venial sin (or the indulgence is partial, not plenary).

 

FIAT!

 

Permanent link to this article: https://www.bookofheaven.net/2016/08/02/plenary-indulgence-of-the-forgiveness-of-assisi-august-2/

Novena to God the Father Starts July 31st

This Feast takes place on the First Sunday of August
This year it is Celebrated August 7th


Novena to God the Father 7/31

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click down below for a free download of the Consecration Book

God Our Father Novena

FIAT!

 

Permanent link to this article: https://www.bookofheaven.net/2016/07/30/novena-to-god-the-father-starts-july-29th/

You are gods (Jn 10:34)

 

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Jesus says, “You are gods.” (Jn. 10:34) How is this possible?

Permanent link to this article: https://www.bookofheaven.net/2016/07/24/you-are-gods-jn-1034/

Our Lady of Revelation – The Three Fountains

Our Lady of Revelation

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I am the one that is of the Divine Trinity: daughter of the Father, the Mother of the Son, and Spouse and Temple of the Holy Spirit

‘Broken Crosses’ | Spirit Daily Blog

 

FIAT!

Permanent link to this article: https://www.bookofheaven.net/2016/07/22/1487/

Cardinal Burke Calls Our Nation to Pray

 

Cardinal Burke Calls Our Nation to Pray 54 Day Rosary Novena 

Cardinal-Raymond-Burke-2014-770x439_cRoman Catholic Man

Permanent link to this article: https://www.bookofheaven.net/2016/07/21/cardinal-burke-calls-our-nation-to-pray-54-day-rosary-novena/

Feast of Our Lady of Mount Carmel

Our Lady of Mt. Carmel and the Brown Scapular

Patrice Fagnant-MacArthur

 

Our Lady of Mt Carmel

July 16th is the feast day of Our Lady of Mt. Carmel. This is in remembrance of the day in 1251 when Mary appeared to St. Simon Stock, a monastic who was living in England. She appeared with the Brown Scapular in hand and uttered these words: “Take, beloved son this scapular of thy order as a badge of my confraternity and for thee and all Carmelites a special sign of grace; whoever dies in this garment, will not suffer everlasting fire. It is the sign of  salvation, a safeguard in dangers, a pledge of peace and of the covenant.”

A “scapular” was originally a type of clothing worn by monks when working. It fit over the shoulders and covered the front and back. The Carmelites were one such group that wore this vestment. Over time, and in light of the apparition of Mary, the scapular became a sign of trust in Mary as well as commitment to Christ. During the middle ages, groups of lay people began to become affiliated with the monastic orders. The orders in turn wanted to give these lay people an outward sign of that affiliation. For the Carmelites, a smaller version of the scapular was developed and worn.

There is much misunderstanding that surrounds the scapular, both in and out of Catholic circles. Some view it as superstitious. Others see it as a good luck charm — if I wear my scapular, I am guaranteed salvation regardless of how I live my life. This is not the case at all. EWTN.com emphasizes that the scapular “must not be understood superstitiously or magically, but in light of Catholic teaching that perseverance in faith, hope and love are required for salvation. The scapular is a powerful reminder of this Christian obligation and of Mary’s promise to help those consecrated to her obtain the grace of final perseverance.”

According to Carmelnet.org, the scapular represents the following spiritual meanings:

  • It stands for a commitment to follow Jesus, like Mary, the perfect model of all the disciples of Christ. This commitment finds its origin in baptism by which we become children of God.
  • It leads us into the community of Carmel, a community of religious men and women, which has existed in the Church for over eight centuries.
  • It reminds us of the example of the saints of Carmel, with whom we establish a close bond as brothers and sisters to one another.
  • It is an expression of our belief that we will meet God in eternal life, aided by the intercession and prayers of Mary.

Investment with the scapular requires a priest or deacon to place a blessed scapular over a person’s head while reciting a prayer to Mary such as the Hail Mary, Hail Holy Queen, or Memorare. Investment must be done with a cloth scapular, although after that time, the wearer may choose to wear a blessed metal scapular instead.

Prayer to Our Lady of Mt. Carmel

O Most beautiful flower of Mount Carmel, fruitful vine, splendor of Heaven, Blessed Mother of the Son of God, Immaculate Virgin, assist me in this my necessity. O Star of the Sea, help me and show me herein You are my Mother.

O Holy Mary, Mother of God, Queen of Heaven and Earth, I humbly beseech You from the bottom of my heart to succor me in this necessity. There are none that can withstand Your power.

O show me herein You are my Mother. O Mary conceived without sin, pray for us who have recourse to Thee. (repeat 3 times)

Sweet Mother, I place this cause in Your hands. (repeat 3 times)

The Brown Scapular 

Sabbatine Privilege, Blessing and Investiture

“Those who die wearing this scapular shall not suffer eternal fire!”
Our Lady to St. Simon Stock

“Wear it devoutly and perseveringly; It is my garment. To be clothed in it means you are continually thinking of me, and I, in turn, am always thinking of you and helping you to secure eternal salvation.”

THE BROWN SCAPULAR – A SIGN OF DEVOTION TO MARY

The Brown Scapular is a Roman Catholic devotion to Mary under her title of Our Lady of Mount Carmel. It is worn as a sign of love and devotion for the Mother of God. The Carmelite Order, to which the Scapular belongs, originated on Mt. Carmel in the Holy Land and the Scapular is itself a reflection in miniature of the habit (scapular: a sleeveless outer garment falling from the shoulders) which the monks wear as a sign of their vocation and devotion. Over the years the scapular, at least for lay people, became much smaller in size and made of small pieces of wool cloth suspended front and back.

OUR LADY APPEARS TO ST. SIMON STOCK

The Scapular was presented by Our Lady to St. Simon Stock, the Father General of the Carmelite Order, on July 16, 1251. St. Simon’s story is very interesting. He was an English hermit and lived in the hollow of a tree, hence he received the name “stock”. In time he became a Carmelite priest and later the Father General of the order. He led the order during a time of struggle. The Carmelites originally were hermits on Mount Carmel, near Nazareth in the Holy Land. When they migrated to Europe, in this case England, some saw great wisdom in no longer being hermits and instead becoming friars who would work among the people. St. Simon guided them through this state of transition. In the year 1251 a most momentous vision took place. St. Simon Stock, newly transplanted to England, prayed earnestly to Our Lady for help. Then to him appeared the Blessed Virgin with a multitude of angels, holding the Scapular of the order in her blessed hands …

MARY’S PROMISE TO THOSE WHO WEAR THE SCAPULAR

Our Lady gave St. Simon a scapular for the Carmelites with the following promise, saying : Receive, My beloved son, this habit of thy order: this shall be to thee and to all Carmelites a privilege, that whosoever dies clothed in this shall never suffer eternal fire …. It shall be a sign of salvation, a protection in danger, and a pledge of peace.

Another important aspect of wearing the Scapular is the Sabbatine Privilege. This concerns a promise made by Our Lady to Pope John XXII. In a papal letter he issued, he recounted a vision that he had. He stated that the Blessed Virgin had said to him in this vision, concerning those who wear the Brown Scapular: “I, the Mother of Grace, shall descend on the Saturday after their death and whomsoever I shall find in Purgatory, I shall free, so that I may lead them to the holy mountain of life everlasting.”

There are three requirements to make oneself eligible for this privilege: 1st, we must wear the Scapular; 2nd, observe Chastity according to our state of life and 3rd, recite the Little Office of Our Blessed Mother (The Rosary can be substituted for the office by obtaining permission from a priest.) Our Lady revealed to Venerable Dominic of Jesus and Mary: “Although many wear my Scapular, only a few fulfill conditions for the SABBATINE PRIVILEGE.” We maintain the majority don’t know them. It is an act of charity to make the SABBATINE PRIVILEGE known to all.

CONDITIONS AND RITUALS ATTACHED TO THE SCAPULAR

According to Church tradition, there are three conditions necessary to participate in this Privilege and share in the other spiritual benefits of the Scapular: wear the Brown Scapular, observe chastity according to your state in life, and pray the Little Office of the Blessed Virgin Mary or Rosary. In addition to the Sabbatine Privilege, enrollment in the Brown Scapular also makes a person part of the Carmelite family throughout the world. They therefore share in all of the prayers and good works of the Carmelite Orders. Participation in the Carmelite family also, of course, places you in a special relationship with the Carmelite saints, especially St. Elijah, St. Teresa of Avila, St. John of the Cross, St. Therese of Lisieux, and, most importantly, Our Lady of Mount Carmel.

In order to receive the spiritual blessings associated with the Scapular, it is necessary to be formally enrolled in the Brown Scapular by a valid priest. Once enrolled, the enrollment is for life and need not be repeated. Any baptized , adult or infant, who has not previously been enrolled may be enrolled in the Brown Scapular.

VALUE AND MEANING OF THE SCAPULAR

Many popes and saints have strongly recommended wearing, the Brown Scapular to the Catholic Faithful, including St. Robert Bellarmine, Pope John XXII, Pope Pius Xl, and Pope Benedict XV. For example, St. Alphonsus said: “Just as men take pride in having others wear their livery, so the Most Holy Mary is pleased when Her servants wear Her Scapular as a mark that they have dedicated themselves to Her service, and are members of the Family of the Mother of God.”

Pope Pius XII went so far as to say: “The Scapular is a practice of piety which by its very simplicity is suited to everyone, and has spread widely among the faithful of Christ to their spiritual profit.”

The two great founders of their own respective Orders, St. Alphonsus of the Redemptorists and St. Don Bosco of the Salesians-both had a very special devotion to Our Lady of Mount Carmel and both wore Her Brown Scapular. When they died, they were buried in their priestly vestments and Scapulars. Many years later, their graves were opened, the bodies and sacred vestments in which they were buried decayed-dust! BUT THE BROWN SCAPULAR WHICH EACH WAS WEARING WAS PERFECTLY INTACT. The Scapular of St. Alphonsus is on exhibit in his monastery in Rome.

Bl. Claude de la Colombiere, the renowned Jesuit and spiritual director of St. Margaret Mary, gives a point which is enlightening. He said: “Because all the forms of our love for the Blessed Virgin, all its various modes of expression cannot be equally pleasing to Her, and therefore do not assist us in the same degree to Heaven. I say without a moments hesitation that the BROWN SCAPULAR IS THE MOST FAVORED OF ALL!” He also adds: “No devotion has been confirmed by more numerous authentic miracles than the Brown Scapular.”

 

 At Fatima, Our Lady had confirmed St. Dominic’s prophecy as recorded by Fr. Marianus Ventimiglia author of an ancient history of the Carmelite Order, published in Naples in 1773. His work revealed how God inspired St. Dominic to prophesize that someday the Blessed Mother would give us two devotions to be known as the Rosary and the Brown Scapular. The following account is given as recorded: “In 1208, three famous men of God met on a street corner in Rome. They were Friar Dominic, busy gathering recruits to a new Religious Order of Preachers; Brother Francis, the friend of birds and beasts and especially dear to the poor; and Angelus, who had been invited to Rome from Mount Carmel, in Palestine, because of his fame as a preacher. At their chance meeting, by the light of the Holy Spirit each of the three men recognized each other and, in the course of their conversation (as recorded by various followers who were present), they made prophecies to each other. Saint Angelus foretold the stigmata of Saint Francis, and Saint Dominic said: “One day, Brother Angelus, to your Order of Carmel the Most Blessed Virgin Mary will give a devotion to be known as the Brown Scapular, and to my Order of Preachers she will give a devotion to be known as the Rosary. And one day, through the Rosary and the Scapular, she will save the world.” She in fact gave the Rosary to St. Dominic in 1214, some six years later. Holding the Rosary and the Scapular, Our Lady’s Requests at Fatima were for all men to consecrate themselves to Her Immaculate Heart. In this request she has asked us to pray the Rosary, do penance and wear her Brown Scapular. In the final Fatima vision on October 13, 1917, the Virgin appeared clothed as Our Lady of Mount Carmel holding the Brown Scapular in Her hands. During this time no words were spoken. Lucia, later said: “Our Lady never looked so beautiful as when she appeared in Her Carmelite habit.” The very fact that she was holding the Brown Scapular tells us that she wants us to take it and use it! Lucia again said of the Brown Scapular and the Immaculate Heart of Mary: “Our Lady wants everyone to wear it (brown scapular); it is the sign of consecration to her Immaculate Heart.”

FIAT!

 

Permanent link to this article: https://www.bookofheaven.net/2016/07/16/feast-of-our-lady-of-mount-carmel/

Patron of Benedictine Oblates July 15th

July 15: St. Henry II – Patron of Benedictine Oblates

Today’s saint in the Roman EF calendar, St Henry, actually has a strong Benedictine connection: indeed, Pope St Pius X declared him the patron saint of the Benedictine Oblates. Quite why he doesn’t feature in the 1962 Benedictine calendar is therefore a mystery…
According to Catholic Online:
“The saint was probably born in Hildesheim, Bavaria, Germany, on May 3, 973. When his father died he became the duke of Bavaria in 995 and emperor in 1002 when his cousin Otto III died. His wife was St. Cunegundis, and St. Herisbert was his chancellor. A patron of the Benedictines, he was crowned Holy Roman Emperor by Pope Benedict VIII. He was also miraculously cured by St. Benedict. Tradition states that Henry wanted to be a Benedictine and lived as an Oblate. He was canonized in 1146 by Pope Eugene III.”
FIAT!

Permanent link to this article: https://www.bookofheaven.net/2016/07/13/1473/

Feast Day of St. Benedict of Nursia July 11, 2016

St. Benedict of Nursia – Feast Day July 11, 2016

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Founder of western monasticism, born at Nursia, c. 480; died at Monte Cassino, 543. The only authentic life of Benedict of Nursia is that contained in the second book of St. Gregory’s“Dialogues”. It is rather a character sketch than a biography and consists, for the most part, of a number of miraculousincidents, which, although they illustrate the life of the saint, give little help towards a chronological account of his career. St. Gregory’s authorities for all that he relates were the saint’s own disciples, viz. Constantinus, who succeeded him as Abbot of Monte Cassino; and Honoratus, who was Abbot of Subiaco when St. Gregory wrote his “Dialogues”.

Benedict was the son of a Roman noble of Nursia, a small town near Spoleto, and a tradition, which St. Bede accepts, makes him a twin with his sister Scholastica. His boyhood was spent in Rome, where he lived with his parents and attended the schools until he had reached his higher studies. Then “giving over his books, and forsaking his father’s house and wealth, with a mind only to serve God, he sought for some place where he might attain to the desire of his holy purpose; and in this sort he departed [from Rome], instructed with learned ignorance and furnished with unlearned wisdom” (Dial. St. Greg., II, Introd. in Migne, P.L. LXVI). There is much difference of opinion as to Benedict’s age at the time. It has been very generally stated as fourteen, but a careful examination of St. Gregory’s narrative makes it impossible to suppose him younger than nineteen or twenty. He was old enough to be in the midst of his literary studies, to understand the real meaning and worth of the dissolute and licentious lives of his companions, and to have been deeply affected himself by the love of a woman (Ibid. II, 2). He was capable of weighing all these things in comparison with the life taught in the Gospels, and chose the latter, He was at the beginning of life, and he had at his disposal the means to a career as a Roman noble; clearly he was not a child, As St. Gregory expresses it, “he was in the world and was free to enjoy the advantages which the world offers, but drew back his foot which he had, as it were, already set forth in the world” (ibid., Introd.). If we accept the date 480 for his birth, we may fix the date of his abandoning the schools and quitting home at about A.D. 500.

Benedict does not seem to have left Rome for the purpose of becoming a hermit, but only to find some place away from the life of the great city; moreover, he took his old nurse with him as a servant and they settled down to live in Enfide, near a church dedicated to St. Peter, in some kind of association with “a company of virtuous men” who were in sympathy with his feelings and his views of life. Enfide, which the tradition of Subiaco identifies with the modern Affile, is in the Simbrucini mountains, about forty miles from Rome and two from Subiaco. It stands on the crest of a ridge which rises rapidly from the valley to the higher range of mountains, and seen from the lower ground the village has the appearance of a fortress. As St. Gregory’s account indicates, and as is confirmed by the remains of the old town and by the inscriptions found in the neighbourhood, Enfide was a place of greater importance than is the present town. At EnfideBenedict worked his first miracle by restoring to perfectcondition an earthenware wheat-sifter (capisterium) which his old servant had accidentally broken. The notoriety which this miracle brought upon Benedict drove him to escape still farther from social life, and “he fled secretly from his nurse and sought the more retired district of Subiaco“. His purpose of life had also been modified. He had fled Rome to escape the evils of a great city; he now determined to be poor and to live by his own work. “For God’s sake he deliberately chose the hardships of life and the weariness of labour” (ibid., 1).

A short distance from Enfide is the entrance to a narrow, gloomy valley, penetrating the mountains and leading directly to Subiaco. Crossing the Anio and turning to the right, the path rises along the left face oft the ravine and soon reaches the site of Nero’s villa and of the huge mole which formed the lower end of the middle lake; across the valley were ruins of the Roman baths, of which a few great arches and detached masses of wall still stand. Rising from the mole upon twenty five low arches, the foundations of which can even yet be traced, was the bridge from the villa to the baths, under which the waters of the middle lake poured in a wide fall into the lake below. The ruins of these vast buildings and the wide sheet of falling water closed up the entrance of the valley to St. Benedict as he came from Enfide; today the narrow valley lies open before us, closed only by the far off mountains. The path continues to ascend, and the side of the ravine, on which it runs, becomes steeper, until we reach a cave above which the mountain now rises almost perpendicularly; while on the right hand it strikes in a rapid descent down to where, in St. Benedict’s day, five hundred feet below, lay the blue waters of the lake. The cave has a large triangular-shaped opening and is about ten feet deep. On his way from Enfide, Benedict met a monk, Romanus, whose monastery was on the mountain above the cliff overhanging the cave. Romanus had discussed with Benedict the purpose which had brought him to Subiaco, and had given him the monk’s habit. By his advice Benedictbecame a hermit and for three years, unknown to men, lived in this cave above the lake. St. Gregory tells us little of these years, He now speaks of Benedict no longer as a youth (puer), but as a man (vir) of God. Romanus, he twice tells us, served the saint in every way he could. The monk apparently visited him frequently, and on fixed days brought him food.

During these three years of solitude, broken only by occasional communications with the outer world and by the visits of Romanus, he matured both in mind and character, in knowledge of himself and of his fellow-man, and at the same time he became not merely known to, but secured the respect of, those about him; so much so that on the death of the abbot of a monastery in the neighbourhood (identified by some with Vicovaro), the community came to him and begged him to become its abbot. Benedict was acquainted with the life and discipline of the monastery, and knew that “their manners were diverse from his and therefore that they would never agree together: yet, at length, overcome with their entreaty, he gave his consent” (ibid., 3). The experiment failed; the monks tried to poison him, and he returned to his cave. From this time his miracles seem to have become frequent, and many people, attracted by his sanctity and character, came to Subiaco to be under his guidance. For them he built in the valley twelve monasteries, in each of which he placed a superior with twelve monks. In a thirteenth he lived with “a few, such as he thought would more profit and be better instructed by his own presence” (ibid., 3). He remained, however, the father or abbot of all. With the establishment of these monasteries began the schools for children; and amongst the first to be brought were Maurusand Placid.

The remainder of St. Benedict’s life was spent in realizing the ideal of monasticism which he has left us drawn out in his Rule, and before we follow the slight chronological story given by St. Gregory, it will be better to examine the ideal, which, as St. Gregory says, is St. Benedict’s real biography (ibid., 36). We will deal here with the Rule only so far as it is an element in St. Benedict’s life. For the relations which it bore to the monasticism of previous centuries, and for its influence throughout the West on civil and religious government, and upon the spiritual life of Christians, the reader is referred to the articles MONASTICISM and RULE OF SAINT BENEDICT.

FIAT!

Permanent link to this article: https://www.bookofheaven.net/2016/07/10/feast-day-of-st-benedict-of-nursia-july-11-2016/

Each Kingdom Requires a Lord – Whose will REIGN???

Each Kingdom Requires a Lord – Whose will REIGN?conwy_6


Each Kingdom Requires a Lord – Whose Will Reign? – OnePeterFive

By  on 

A few pages of Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration, by Pope Benedict XVI, has highlighted for me some troubling trends in the Church. He sifts carefully through Catholic thought as it differed historically from extra-ecclesial trajectories, but what must concern today’s reader is that many influential leaders in the Church have accepted non-Catholic premises in their views of the world.

In his explanation of the Kingdom that Jesus preached, Benedict reminds us that Origen had two basic thoughts on the topic. First was that Jesus himself is the “autobasileia, that is the Kingdom in person … the Kingdom is not a thing, it is not a geographical dominion like worldly kingdoms” (p. 49). In this way, those who come to know Christ Jesus come to know God who dwells among them, and who wishes his divine will to prevail.

Origen didn’t stop there, though. He insisted that not only does God dwell with his creatures, but He dwells in them. In a mystical way, it is understood that “man’s interiority [is] the essential location of the Kingdom of God”. And Benedict quotes from Origen’s On Prayer:

“Those who pray for the coming of the Kingdom of God pray without any doubt for the Kingdom of God that they contain in themselves, and they pray that this Kingdom might bear fruit and attain its fullness. For every holy man it is God who reigns … So if we want God to reign in us, then sin must not be allowed in any way to reign in our mortal body … Then let God stroll at leisure in us as in a spiritual paradise and rule in us alone with his Christ” (p. 50).

The two images are not contradictory, but layered, so that Jesus is the kingdom, and Jesus is in the man of virtue, so as that man grasps the grace offered through the passion of Christ, he is both more Christlike and the garden where Christ can reign.

Subsequently, Benedict shows that traditionally there is a third image of the Kingdom, which is the Church:

To be sure, neither the interpretation in terms of man’s interiority nor the connection with Christ ever completely disappeared from sight. But nineteenth- and early twentieth-century theology did tend to speak of the Church as the Kingdom of God on earth; the Church was regarded as the actual presence of the Kingdom within history (p. 50).

Then Benedict explains that the Enlightenment sparked specific trends that proved antithetical to this traditional understanding. There was the radical individualism championed by Adolf von Harnack, and the corollary belief that morality was more important than ritual. Others preferred to see the kingdom in more communitarian terms, pitting ethics against sheer grace, and all of these efforts were upended by Albert Schweitzer’s book, Jesus’ Proclamation of the Kingdom of God. His thesis was still tied firmly to the notion of God and the saving work of Christ, but it was far more eschatological in the sense that it was “a proclamation of the imminent end of the world, of the inbreaking of a new world where, as the term kingdom suggests, God would reign” (p. 52).

Surely the trauma of the First World War led many believers to wonder what place such massive blood-letting among Christians meant in the unfolding of world history, but the accompanying trains of thought went wildly off-course from that point.

Since that time, a secularist reinterpretation of the idea of the Kingdom has gained considerable ground, particularly, though not exclusively, in Catholic theology. This reinterpretation propounds a new view of Christianity, religions, and history in general, and it claims that such radical refashioning will enable people to reappropriate Jesus’ supposed message (p. 53).

Previous shifts of emphasis were not nearly as dangerous theologically as that final lie, which carries the sympathetic soul from a generic theocentrism to regnocentrism without God. And yet that is where we are today in much of the world, ‘where peace, justice, and respect for creation are the dominant values” (p. 54). How many times have we bit our tongues not to “proselytise” (the name of Jesus being so “divisive,” or the boundaries of the Church appearing so threatening)? Benedict acknowledges the temptation:

This sounds good; it seems like a way of finally enabling the whole world to appropriate Jesus’ message, but without requiring missionary evangelisation of other religions. It looks as if now, at long last, Jesus’ works have gained some practical content, because the establishment of the “Kingdom” has become a common task and is drawing nigh (p. 54).

But Benedict ultimately decries this utopian approach which removes God from the mission. The politicisation of the kingdom has marginalised religion, which already must genuflect to the state in so many settings. “This post-Christian vision of faith and religion is disturbingly close to Jesus’ third temptation [in the desert]” (p. 55).

We must keep this in mind as we consider how we approach all government promises in the near future. We see clearly the dangers of hoping that “princes” will advance our pet causes, for those power-brokers can turn on a dime and leave the Christian empty-handed. We must also recognise the dangers of ecumenical endeavors that rejoice in works that are mute about the faith that motivates them. We’ve attempted to baptise so much in the name of tolerance and compassion that we run the risk of losing the meaning of the very names in which we baptise.

Benedict summarises:

When Jesus speaks of the Kingdom of God, he is quite simply proclaiming God, and proclaiming him to be the living God, who is able to act concretely in the world and in history and is even now so acting. He is telling us: “God exists” and “God is really God,” which means that he holds in his hands the threads of the world … “Kingdom of God” is therefore an inadequate translation. It would be better to speak of God’s being Lord, of his lordship (pp. 56-57).

In an upside world where androgyny is to be preferred to man and woman, and “toxic masculinity” is thought to be at the heart of all our woes, we would do well to remember that Lordship has its place–both in the Son of God and those particularly called to live in persona Christi. Kingship carries within it many layered meanings, but primarily the understanding that hierarchy is preferred to mob rule, that sin corrodes the community, and a material kingdom is not what we seek. We cannot allow either the language to be diluted or the mission to be derailed, for Christ must be Lord, now and forever. Amen!

 

FIAT!

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