The Mystical City of God, The Divine History and Life of The Virgin Mother of God

Treats of the Presentation of the Princess of Heaven in the Temple, the Favors She Received at the Hand of God, the Sublime Perfection with which She Observed the Rules of the Temple, the Heavenly Excellence of Her Heroic Virtues and Visions, Her Most Holy Espousal and other Events up to the Incarnation of the Son of God

HER PRESENTATION IN THE TEMPLE.
The three years’ time decreed by the Lord having been completed, Joachim and Anne set out from Nazareth, accompanied by a few kindred and bringing with them the true living Ark of the covenant, the most holy Mary, borne on the arms of her mother in order to be deposited in the holy temple of Jerusalem. The beautiful Child, by her fervent and loving aspirations, hastened after the ointments of her Beloved, seeking in the temple Him, whom She bore in her heart. This humble procession was scarcely noticed by earthly creatures, but it was invisibly accompanied by the angelic spirits, who, in order to celebrate this event, had hastened from heaven in greater numbers than ordinary as her bodyguard, and were singing in heavenly strains the glory and praise of the Most High. The Princess of heaven heard and saw them as She hastened her beautiful steps along in the sight of the highest and the true Solomon. Thus they pursued their journey from Nazareth to the holy city of Jerusalem, and also the parents of the holy child Mary felt in their hearts great joy and consolation of spirit.

They arrived at the holy temple, and the blessed Anne on entering took her Daughter and Mistress by the hand, accompanied and assisted by saint Joachim. All three offered a devout and fervent prayer to the Lord; the parents offering to God their Daughter, and the most holy Child, in profound humility, adoration and worship, offering up Herself. She alone perceived that the Most High received and accepted Her, and, amid divine splendor which filled the temple, She heard a voice saying to Her: "Come, my Beloved, my Spouse, come to my temple, where I wish to hear thy voice of praise and worship." Having offered their prayers, they rose and betook themselves to the priest. The parents consigned their Child into his hands and he gave them his blessing. Together they conducted Her to the portion of the temple buildings, where many young girls lived to be brought up in retirement and in virtuous habits, until old enough to assume the state of matrimony. It was a place of retirement especially selected for the first-born daughters of the royal tribe of Juda and the sacerdotal tribe of Levi.

Fifteen stairs led up to the entrance of these apartments. Other priests came down these stairs in order to welcome the blessed child Mary. The one that had received them, being according to the law one of a minor order, placed Her on the first step. Mary, with his permission, turned and kneeling down before Joachim and Anne, asked their blessing and kissed their hands, recommending herself to their prayers before God. The holy parents in tenderest tears gave Her their blessing; whereupon She ascended the fifteen stairs without any assistance. She hastened upward with incomparable fervor and joy, neither turning back, nor shedding tears, nor showing any childish regret at parting from her parents. To see Her, in so tender an age, so full of strange majesty and firmness of mind, excited the admiration of all those present. The priests received Her among the rest of the maidens, and saint Simeon consigned Her to the teachers, one of whom was the prophetess Anne. This holy matron had been prepared by the Lord by especial grace and enlightenment, so that She joyfully took charge of this Child of Joachim and Anne. She considered the charge a special favor of divine Providence and merited by her holiness and virtue to have Her as a disciple, who was to be the Mother of God and Mistress of all the creatures.

Sorrowfully her parents Joachim and Anne retraced their journey to Nazareth, now poor as deprived of the rich Treasure of their house. But the Most High consoled and comforted them in their affliction. The holy priest Simeon, although he did not at this time know of the mystery enshrined in the child Mary, obtained great light as to her sanctity and her special selection by the Lord; also the other priests looked upon Her with great reverence and esteem. In ascending the fifteen stairs the Child brought to fulfillment, that, which Jacob saw happening in sleep; for here too were angels ascending and descending: the ones accompanying, the others meeting their Queen as She hastened up; whereas at the top God was waiting in order to welcome Her as his Daughter and Spouse. She also felt by the effects of the overflowing love, that this truly was the house of God and the portal of heaven.

The child Mary, when brought to her teacher, knelt in profound humility before her and asked her blessing. She begged to be admitted among those under her direction, obedience and counsel, and asked her kind forbearance in the labor and trouble, which She would occasion. The prophetess Anne, her teacher, received Her with pleasure, and said to Her: "My Daughter, Thou shalt find in me a helpful mother and I will take care of Thee and of thy education with all possible solicitude." Then the holy Child proceeded to address Herself with the same humility to all the maidens which were then present; each one She greeted and embraced, offering Herself as their servant and requesting them, as older and more advanced than She in the duties of their position, to instruct and command Her. She also gave them thanks, that without her merit they admitted Her to their company.

When the heavenly child Mary had dismissed her parents and entered upon her life in the temple, her teacher assigned to Her a place among the rest of the maidens, each of whom occupied a large alcove or little room. The Princess of heaven prostrated Herself on the pavement, and, remembering that it was holy ground and part of the temple, She kissed it. In humble adoration She gave thanks to the Lord for this new benefit, and She thanked even the earth for supporting Her and allowing Her to stand in this holy place; for She held Herself unworthy of treading and remaining upon it. Then She turned toward her holy angels and said to them: "Celestial princes, messengers of the Almighty, most faithful friends and companions, I beseech you with all the powers of my soul to remain with me in this holy temple of my Lord and as my vigilant sentinels, reminding me of all that I should do; instructing me and directing me as the teachers and guides of my actions, so that I may fulfill in all things the perfect will of the Most High, give pleasure to the holy priests and obey my teacher and my companions." And addressing in particular those whom I mentioned above as the twelve angels of the Apocalypse, She said: "And I beseech you, my ambassadors, if the Almighty permit you, go and console my holy parents in their affliction and solitude."

While the twelve angels executed her command, Mary remained with the others in heavenly conversation. She began to feel a supernal influence of great power and sweetness, spiritualizing Her and elevating Her in burning ecstasy, and immediately the Most High commanded the seraphim to assist in illumining and preparing her most holy soul. Instantly She was filled with a divine light and force, which perfected and proportioned her faculties in accordance with the mysteries now to be manifested to Her. Thus prepared and accompanied by her holy angels and many others, in the midst of a refulgent host, the celestial Child was raised body and soul to the empyrean heaven, where She was received by the holy Trinity with befitting benevolence and pleasure. She prostrated Herself in the presence of the most mighty and high Lord, as She was wont to do in all her visions, and adored Him in profound reverence and humility. Then She was further transformed by new workings of divine light, so that She saw, intuitively and face to face, the Divinity itself. This was the second time that It manifested Itself to Her in this intuitive manner during the first three years of her life.

By no human tongue or any sensible faculty could the effects of this vision and participation of the divine Essence ever be described. The Person of the Father spoke to the future Mother of his Son, and said: "My Dove, my beloved One, I desire thee to see the treasures of my immutable being and of my infinite perfections, and also to perceive the hidden gifts destined for the souls, whom I have chosen as heirs of my glory and who are rescued by the life-blood of the Lamb. Behold, my Daughter, how liberal I am toward my creatures, that know and love Me; how true in my words, how faithful in my promises, how powerful and admirable in my works. Take notice, my Spouse, how ineffably true it is, that he who follows Me does not walk in darkness. I desire that thou, as my chosen One, be an eye-witness of the treasures which I hold in reserve for raising up the humble, enriching the poor, exalting the downtrodden, and for rewarding all that the mortals shall do and suffer for my name."

Other great mysteries were shown to the holy child in this vision of the Divinity, for as the object presented to the soul in such repeated intuitive visions is infinite, that which remains to be seen will always remain infinite and will excite greater and greater wonder and love in the one thus favored. The most holy Mary answered the Lord and said: "Most high, supreme and eternal God, incomprehensible Thou art in thy magnificence, overflowing in thy riches, unspeakable in thy mysteries, most faithful in thy promises, true in thy words, most perfect in thy works, for Thou art the Lord, infinite and eternal in thy essence and perfections. But, most high Lord, what shall my littleness begin to do at the sight of thy magnificence? I acknowledge myself unworthy to look upon thy greatness, yet I am in great need of being regarded by it. In thy presence, Lord, all creation is as nothing. What shall I thy servant do, who am but dust? Fulfill in me all thy desire and thy pleasure; and if trouble and persecutions suffered by mortals in patience, if humility and meekness are so precious in thy eyes, do not consent, O my Beloved, that I be deprived of such a rich treasure and pledge of thy love. But as the rewards of these tribulations, give them to thy servants and friends, who deserve them better than I, for I have not yet labored in thy service and pleasure."

The Most High was much pleased with the petition of the heavenly Child and He gave Her to understand that He would admit Her to suffering and labor for his love in the course of her life, without at the time revealing to Her the order and the manner in which He was to dispense them. The Princess of heaven gave thanks for this blessing and favor of being chosen to labor and suffer for the glory of God’s name. Burning with desire of securing such favor, She asked of his Majesty to be allowed to make four vows in his presence: of chastity, of poverty, of obedience, and of perpetual enclosure in the temple whither He had called Her. To this petition the Lord answered and said to Her: "My Spouse, my thoughts rise above all that is created, and thou, my chosen one, dost not yet know what is to happen to thee in the course of thy life, and thou dost not yet understand why it is impossible to fulfill thy fervent desires altogether in the manner in which thou now dost imagine. The vow of chastity I permit and I desire that thou make it; I wish that from this moment thou renounce earthly riches. It is also my will that as far as possible thou observe whatever pertains to the other vows, just as if thou hadst made them all. Thy desire shall be fulfilled through many other virgins in the coming law of grace; for, in order to imitate thee and to serve Me, they will make these same vows and live together in community and thou shalt be the Mother of many daughters."

The most holy Child then, in the presence of the Lord, made the vow of chastity and as for the rest without binding Herself, She renounced all affection for terrestrial and created things. She moreover resolved to obey all creatures for the sake of God. In the fulfillment of these promises She was more punctual, fervent and faithful than any who have ever made these vows or ever will make them. Forthwith the clear and intuitive vision of the Divinity ceased, but She was not immediately restored to the earth. For, remaining in the empyrean heaven, She enjoyed another, an imaginary vision of the Lord in a lower state of ecstasy, so that in connection with it, She saw other mysteries.

In this secondary and imaginary vision some of the seraphim closest to the Lord approached Her and by his command adorned and clothed Her in the following manner. First all her senses were illumined with an effulgent light, which filled them with grace and beauty. Then they robed Her in a mantle or tunic of most exquisite splendor, and girded Her with a cincture of vary-colored and transparent stones, of flashing brilliancy, which adorned Her beyond human comprehension. They signified the immaculate purity and the various heroic virtues of her soul. They placed on Her also a necklace or collar of inestimable and entrancing beauty, which contained three large stones, symbolic of the three great virtues of faith, hope and charity; this they hung around her neck letting it fall to her breast as if indicating the seat of these precious virtues. They also adorned her hands with seven rings of rare beauty whereby the Holy Ghost wished to proclaim that He had enriched Her with his holy gifts in a most eminent degree. In addition to all this the most holy Trinity crowned her head with an imperial diadem, made of inestimable material and set with most precious stones, constituting Her thereby as his Spouse and as the Empress of heaven. In testimony whereof the white and refulgent vestments were emblazoned with letters or figures of the finest and the most shining gold, proclaiming: Mary, Daughter of the eternal Father, Spouse of the Holy Ghost and Mother of the true Light. This last name or title the heavenly Mistress did not understand; but the angels understood it, who, lost in wonder and praise of the Author, were assisting at this new and strange ceremony. Finally the attention of all the angelic spirits was drawn toward the Most High and a voice proceeded from the throne of the blessed Trinity, which, addressing the most holy Mary, spoke to Her: "Thou shalt be our Spouse, our beloved and chosen One among all creatures for all eternity; the angels shall serve thee and all the nations and generations shall call thee blessed" (Luc. 1, 48).

The sovereign Child being thus attired in the court dress of the Divinity, then celebrated a more glorious and marvelous espousal than ever could enter the mind of the highest cherubim and seraphim. For the Most High accepted Her as his sole and only Spouse and conferred upon Her the highest dignity which can befall a creature; He deposited within Her his own Divinity in the person of the Word and with it all the treasures of grace befitting such eminence. Meanwhile the most Humble among the humble was lost in the abyss of love and wonder which these benefits and favors caused in Her , and in the presence of the Lord She spoke: "Most high King and incomprehensible God, who art Thou and who am I , that thy condescension should look upon me who am dust, unworthy of such mercy? In Thee, my Lord, as in a clear mirror seeing thy immutable being, I behold and understand without error my lowliness and vileness, I admire thy immensity and deprecate my nothingness. At the sight of Thee I am annihilated and lost in astonishment, that the infinite Majesty should stoop to so lowly a worm, who can merit only oblivion and contempt of all the creatures. O Lord, my only Good, how art Thou magnified and exalted in this deed! What marvel dost Thou cause through me in thy angelic spirits, who understand thy infinite bounty, magnificence and mercy in raising up from the dust her who in it is poor, and placing her among the princes (Ps. 112, 7)! I accept Thee, O my King and my Lord, as my Spouse and I offer myself as thy slave. Let not my understanding attend to any other object, nor my memory hold any other image, nor my will seek other object or pleasure than Thee, my highest Good, my true and only Love. Let not my eyes look upon human creature, nor my faculties and senses attend upon anything beside Thee and whatever thy Majesty shall direct. Thou alone for thy spouse, my Beloved, and she for Thee only, who art the immutable and eternal Good."

The Most High received with ineffable pleasure this consent of the sovereign Princess to enter into the new espousal with her most holy soul. As upon his True Spouse and as Mistress of all creation, He now lavished upon Her all the treasures of his grace and power, instructing Her to ask for whatever She desired and assuring Her that nothing would ever be denied Her. The most humble Dove at once proceeded to beseech the Lord with the most burning charity, to send His Onlybegotten to the world as a remedy for mortals; that all men be called to the true knowledge of his Divinity; that her natural parents, Joachim and Anne, receive an increase of the loving gifts of his right hand; that the poor and afflicted be consoled and comforted in their troubles; and that in Herself be fulfilled the pleasure of the divine will. These were some of the more express petitions addressed by the new Spouse on this occasion to the blessed Trinity. And all the angelic host sang new songs of admiration in praise of the Most High, while those appointed by his Majesty, midst heavenly music, bore back the holy Child from the empyrean heaven to the place in the temple, from which they had brought Her.

In order to commence at once to put in practice what She had promised in the presence of the Lord, She betook Herself to her instructress and offered all that her mother, saint Anne, had left for her comfort and sustenance, with the exception of a few books and clothes. She requested Her to give it to the poor or use it for any other purpose according to her pleasure, and that She command and direct Her what She was to do. The discreet matron, (who was, as I have already said, the prophetess Anne) by divine impulse accepted and approved of the offering of the beautiful Child and dismissed Her entirely poor and stripped of everything except the garments which She wore. She resolved to take care of Her in a special manner as one destitute and poor; for the other maidens each possessed their spending money and a certain sum assigned and destined for their wearing apparel and for other necessities according to their inclinations.

The holy matron, having first consulted the high priest, also gave to the sweetest Child a rule of life. By thus despoiling and resigning Herself the Queen and Mistress of creation obtained a complete freedom and detachment from all creatures and from her own Self, neither possessing nor desiring anything except only the most ardent love of God and her own abasement and humiliation.

WORDS OF THE QUEEN. (The Virgin Mary speaks to Sister Mary of Agreda, Spain.)

My daughter, among the great and ineffable favors of the Omnipotent in the course of my life, was the one which thou has just learned and described; for by this clear vision of the Divinity and of the incomprehensible essence I acquired knowledge of the most hidden sacraments and mysteries, and in this adornment and espousal I received incomparable blessings and felt the sweetest workings of the Divinity in my spirit. My desire to take the four vows of poverty, obedience, chastity and enclosure pleased the Lord very much, and I merited thereby that the Godfearing in the Church and in the law of grace are drawn to live under these vows, as is the custom in the present time. This was the beginning of that which you religious practice now, fulfilling the words of David in the forty-fourth psalm: "After Her shall virgins be brought to the King;" for the Lord ordained that my aspirations be the foundation of religious life and of the evangelical law. I fulfilled entirely and perfectly all that I proposed to the Lord, as far as was possible in my state of life; never did I look upon the face of a man, not even on that of my husband Joseph, nor on that of the angels, when they appeared to me in human form, though I saw and knew them all in God. Never did I incline toward any creature, rational or irrational, nor toward any human operation or tendency. But in all things I was governed by the Most High, either directly by Himself or indirectly through the obedience, to which I freely subjected myself.

Be careful therefore, my daughter, and fear so dreadful a danger; by divine assistance of grace raise thyself above thyself, never permitting thy will to consent to any disorderly affection or movement. I wish thee to consume thyself in dying to thy passions and in becoming entirely spiritualized, so that having extinguished within thee all that is of earth, thou mayest come to lead an angelic life and conversation. In order to deserve the name of spouse of Christ, thou must pass beyond the limits and the sphere of a human being and ascend to another state and divine existence. Although thou art earth, thou must be a blessed earth, without the thorns of passion, one whose fruit is all for the Lord, its Master. If thou hast for thy Spouse that supreme and mighty Lord, who is the King of kings and the Lord of lords, consider it beneath thy dignity to turn thy eyes, and much more thy heart, toward such vile slaves, as are the human creatures, for even the angels love and respect thee for thy dignity as spouse of the Most High. If even among men it is held to be a daring and boundless insolence in a plebeian to cast longing eyes upon the spouse of a prince, what a crime would it be to cast them on the spouse of the heavenly and omnipotent King? And it would not be a smaller crime if she herself would receive and consent to such familiarity. Consider and assure thyself that the punishment reserved for this sin is inconceivably terrible and I do not show it to thee visibly, lest thou perish in thy weakness. I wish that for thee my instructions suffice to urge thee to the fulfillment of all I admonish and to imitate me as my disciple, as far as thy powers go. Be also solicitous in recalling this instruction to the mind of thy nuns and in seeing that they live up to it.

My daughter, the greatest happiness, which can befall any soul in this mortal life, is that the Almighty call her to his house consecrated to his service. For by this benefit He rescues the soul from a dangerous slavery and relieves her of the vile servitude of the world, where, deprived of true liberty, she eats her bread in the sweat of her brow. Who is so dull and insipid as not to know the dangers of the worldly life, which is hampered by all the abominable and most wicked laws and customs introduced by the astuteness of the devil and the perversity of men? The better part is religious life and retirement; in it is found security, outside is a torment and a stormy sea, full of sorrow and unhappiness. Through the hardness of their heart and the total forgetfulness of themselves men do not know this truth and are not attracted by its blessings. But thou, O soul, be not deaf to the voice of the Most High, attend and correspond to it in thy actions: I wish to remind thee, that one of the greatest snares of the demon is to counteract the call of the Lord, whenever he seeks to attract and incline the soul to a life of perfection in his service.

Even by itself, the public and sacred act of receiving the habit and entering religion, although it is not always performed with proper fervor and purity of intention, is enough to rouse the wrath and fury of the infernal dragon and his demons; for they know that this act tends not only to the glory of the Lord and the joy of the holy angels, but that religious life will bring the soul to holiness and perfection. It very often happens, that they who have received the habit with earthly and human motives, are afterwards visited by divine grace, which perfects them and sets all things aright. If this is possible even when the beginning was without a good intention, how much more powerful and efficacious will be the light and influence of grace and the discipline of religious life, when the soul enters under the influence of divine love and with a sincere and earnest desire of finding God, and of serving and loving Him?

*The Road to Hell (Prophetic Dream of St. John Bosco 1868 A.D.)

The Holy Saint John Bosco had a Prophetic Vision of Hell in 1868 A.D., (*which is recorded in its entirety below.) Many of the dreams of St. John Bosco could more properly be called visions, for God used this means to reveal His will for the Saint and for the boys of the Oratory, as well as the future of the Salesian Congregation. Not only did his dreams lead and direct the Saint, they also gave him wisdom and guidance by which he was able to help and guide others upon their ways. He was just nine years of age when he had his first dream that laid out his life mission. It was this dream that impressed Pope Pius IX so much that he ordered St. John Bosco to write down his dreams for the encouragement of his Congregation and the rest of us. Through dreams God allowed him to know the future of each of the boys of his Oratory. Through dreams God let him know the boys' state of their souls. On February 1, 1865 St. John Bosco announced that one of the boys will die soon. He knew the boy through the dream the night before. On March 16, 1865, Anthony Ferraris passed away after receiving the Last Sacraments. John Bisio, who helped Anthony and his mother during the former's last hour, confirmed the story of his part in this episode by a formal oath, concluding as foIlows: "Don Bosco told us many other dreams concerning Oratory boys' deaths. We believed them to be true prophecies. We still do, because unfailingly they came true. During the seven years I lived at the Oratory, not a boy died without Don Bosco predicting his death. We were also convinced that whoever died there under his care and assistance surely went to heaven."
On Sunday night, May 3 [1868], the feast of Saint Joseph's patronage, Don Bosco resumed the narration of his dreams:
I have another dream to tell you, a sort of aftermath of those I told you last Thursday and Friday which totally exhausted me. Call them dreams or whatever you like. Always, as you know, on the night of April 17 a frightful toad seemed bent on devouring me. When it finally vanished, a voice said to me: "Why don't you tell them?" I turned in that direction and saw a distinguished person standing by my bed. Feeling guilty about my silence, I asked: "What should I tell my boys?"
"What you have seen and heard in your last dreams and what you have wanted to know and shall have revealed to you tomorrow night!" He then vanished.
I spent the whole next day worrying about the miserable night in store for me, and when evening came, loath to go to bed, I sat at my desk browsing through books until midnight. The mere thought of having more nightmares thoroughly scare me. However, with great effort, I finally went to bed.

"Get up and follow me!" he said. "For Heaven's sake," I protested, "leave me alone. I am exhausted! I've been tormented by a toothache for several days now and need rest. Besides, nightmares have completely worn me out." I said this because this man's apparition always means trouble, fatigue, and terror for me. "Get up," he repeated. "You have no time to lose." I complied and followed him. "Where are you taking me?" I asked. "Never mind. You'll see." He led me to a vast, boundless plain, veritably a lifeless desert, with not a soul in sight or a tree or brook. Yellowed, dried-up vegetation added to the desolation I had no idea where I was or what was I to do. For a moment I even lost sight of my guide and feared that I was lost, utterly alone. Father Rua, Father Francesia, nowhere to be seen. When I finally saw my friend coming toward me, I sighed in relief. "Where am I?" I asked. "Come with me and you will find out!" "All right. I'll go with you." He led the way and I followed in silence, but after a long, dismal trudge, I began worrying whether I would ever be able to cross that vast expanse, what with my toothache and swollen legs. Suddenly I saw a road ahead. "Where to now?" I asked my guide. "This way," he replied. We took the road. It was beautiful, wide, and neatly paved. "The way of sinners is made plain with stones, and in their end is hell, and darkness, and pains. " (Ecclesiasticus 21: 11, stones: broad and easy.) Both sides were lined with magnificent verdant hedges dotted with gorgeous flowers. Roses, especially, peeped everywhere through the leaves. At first glance, the road was level and comfortable, and so I ventured upon it without the least suspicion, but soon I noticed that it insensibly kept sloping downward. Though it did not look steep at all, I found myself moving so swiftly that I felt I was effortlessly gliding through the air. Really, I was gliding and hardly using my feet. Then the thought struck me that the return trip would be very long and arduous. "How shall we get back to the Oratory?" I asked worriedly. "Do not worry," he answered. "The Almighty wants you to go. He who leads you on will also know how to lead you back." The road is sloping downward. As we were continuing on our way, flanked by banks of roses and other flowers, I became aware that the Oratory boys and very many others whom I did not know were following me. Somehow I found myself in their midst. As I was looking at them, I noticed now one, now another fall to the ground and instantly be dragged by an unseen force toward a frightful drop, distantly visible, which sloped into a furnace. "What makes these boys fall?" I asked my companion. "The proud have hidden a net for me. And they have stretched out cords for a snare: they have laid for me a stumbling-block by the wayside." (Psalms 139: 6) "Take a closer look," he replied. I did. Traps were everywhere, some close to the ground, others at eye level, but all well concealed. Unaware of their danger, many boys got caught, and they tripped, they would sprawl to the ground, legs in the air. Then, when they managed to get back on their feet, they would run headlong down the road toward the abyss. Some got trapped by the head, others by the neck, hand, arms, legs, or sides, and were pulled down instantly. The ground traps, fine as spiders' webs and hardly visible, seemed very flimsy and harmless; yet, to my surprise, every boy they snared fell to the ground. Noticing my astonishment, the guide remarked, "Do you know what this is?" "Just some filmy fiber," I answered. "A mere nothing," he said, "just plain human respect.", Seeing that many boys were being caught in those straps. I asked, "Why do so many get caught? Who pulls them down?" "Go nearer and you will see!" he told me. I followed his advice but saw nothing peculiar. "Look closer," he insisted. I picked up one of the traps and tugged. I immediately felt some resistance. I pulled harder, only to feel that, instead of drawing the thread closer, I was being pulled down myself. I did not resist and soon found myself at the mouth of a frightful cave. I halted, unwilling to venture into that deep cavern, and again started pulling the thread toward me. It gave a little, but only through great effort on my part. I kept tugging, and after a long while a huge, hideous monster emerged, clutching a rope to which all those traps were tied together. He was the one who instantly dragged down anyone who got caught in them. It won't do to match my strength with his, I said to myself. I'll certainly lose. I'd better fight him with the Sign of the Cross and with short invocations. Then I went back to my guide. "Now you know who he is," he said to me. "I surely do! It is the devil himself!" Carefully examining many of the traps, I saw that each bore an inscription: Pride, Disobedience, Envy, Sixth Commandment, Theft, Gluttony, Sloth, Anger and so on. Stepping back a bit to see which ones trapped the greater number of boys, I discovered that the most dangerous were those of impurity, disobedience, and pride. In fact, these three were linked to together. Many other traps also did great harm, but not as much as the first two. Still watching, I noticed many boys running faster than others. "Why such haste?" I asked. "Because they are dragged by the snare of human respect." Looking even more closely, I spotted knives among the traps. A providential hand had put them there for cutting oneself free. The bigger ones, symbolizing meditation, were for use against the trap of pride; others, not quite as big, symbolized spiritual reading well made. There were also two swords representing devotion to the Blessed Sacrament, especially through frequent Holy Communion, and to the Blessed Virgin. There was also a hammer symbolizing confession, and other knives signifying devotion to Saint Joseph, to Saint Aloysius, and to other Saints. By these means quite a few boys were able to free themselves or evade capture. Indeed I saw some lads walking safely through all those traps, either by good timing before the trap sprung on them or by making it slip off them if they got caught. When my guide was satisfied that I had observed everything, he made me continue along that rose-hedged road, but the farther we went the scarcer the roses became. Long thorns began to show up, and soon the roses were no more. The hedges became sun-scorched, leafless, and thorn-studded. Withered branches torn from the bushes lay criss-crossed along the roadbed, littering it with thorns and making it impassable. We had come now to a gulch whose steep sides hid what lay beyond. The road, still sloping downward, was becoming ever more horrid, rutted, guttered, and bristling with rocks and boulders. I lost track of all my boys, most of whom had left this treacherous road for other paths. I kept going, but the farther I advanced, the more arduous and steep became the descent, so that I tumbled and fell several times, lying prostrate until I could catch my breath. Now and then my guide supported me or helped me to rise. At every step my joints seemed to give way, and I thought my shinbones would snap. Panting, I said to my guide, "My good fellow, my legs won't carry me another step. I just can't go any farther." He did not answer but continued walking. Taking heart, I followed until, seeing me soaked in perspiration and thoroughly exhausted, he led me to a little clearing alongside the road. I sat down, took a deep breath, and felt a little better. From my resting place, the road I had already traveled looked very steep, jagged, and strewn with loose stones, but what lay ahead seemed so much worse that I closed my eyes in horror. "Let's go back," I pleaded. "If we go any farther, how shall we ever get back to the Oratory? I will never make it up this slope." "Now that we have come so far, do you want me to leave you here?" my guide sternly asked. At this threat, I wailed, "How can I survive without your help?" "Then follow me." We continued our descent, the road now becoming so frightfully steep that it was almost impossible to stand erect. And then, at the bottom of this precipice, at the entrance of a dark valley, an enormous building loomed into sight, its towering portal, tightly locked, facing our road. When I finally got to the bottom, I became smothered by a suffocating heat, while a greasy, green-tinted smoke lit by flashes of scarlet flames rose from behind those enormous walls which loomed higher than mountains. "Where are we? What is this?" I asked my guide. "Read the inscription on that portal and you will know." I looked up and read these words: "The place of no reprieve." I realized that we were at the gates of Hell. The guide led me all around this horrible place. At regular distance bronze portals like the first overlooked precipitous descents; on each was an inscription, such as: "Depart from me, ye cursed, into everlasting fire, which was prepared for the devil and his angels." (Matthew 25: 41) "Every tree that yielded not good fruit, shall be cut down, and shall be cast into the the fire." (Matthew 7: 19) I tried to copy them into my notebook, but my guide restrained me: "There is no need. You have them all in Holy Scripture. You even have some of them inscribed in your porticoes." At such a sight I wanted to turn back and return to the Oratory. As a matter of fact, I did start back, but my guide ignored my attempt. After trudging through a steep, never-ending ravine, we again came to the foot of the precipice facing the first portal. Suddenly the guide turned to me. Upset and startled, he motioned to me to step aside. "Look!" he said. I looked up in terror and saw in the distance someone racing down the path at an uncontrollable speed. I kept my eyes on him, trying to identify him, and as he got closer, I recognized him as one of my boys. His disheveled hair was partly standing upright on his head and partly tossed back by the wind. His arms were outstretched as though he were thrashing the water in an attempt to stay afloat. He wanted to stop, but could not. Tripping on the protruding stones, he kept falling even faster. "Let's help him, let's stop him," I shouted, holding out my hands in a vain effort to restrain him. "Leave him alone," the guide replied. "Why?" "Don't you know how terrible God's vengeance is? Do you think you can restrain one who is fleeing from His just wrath?" Meanwhile the youth had turned his fiery gaze backward in an attempt to see if God's wrath were still pursuing him. The next moment he fell tumbling to the bottom of the ravine and crashed against the bronze portal as though he could find no better refuge in his flight. "Why was he looking backward in terror?" I asked. "Because God's wrath will pierce Hell's gates to reach and torment him even in the midst of fire!" As the boy crashed into the portal, it sprang open with a roar, and instantly a thousand inner portals opened with a deafening clamor as if struck by a body that had been propelled by an invisible, most violent, irresistible gale. As these bronze doors -- one behind the other, though at a considerable distance from each other -- remained momentarily open, I saw far into the distance something like furnace jaws sprouting fiery balls the moment the youth hurtled into it. As swiftly as they had opened, the portals then clanged shut again. For a third time I tried to jot down the name of that unfortunate lad, but the guide again restrained me. "Wait," he ordered. "Watch!" Three other boys of ours, screaming in terror and with arms outstretched, were rolling down one behind the other like massive rocks, I recognized them as they too crashed against the portal. In that split second, it sprang open and so did the other thousand. The three lads were sucked into that endless corridor amid a long-drawn, fading, infernal echo, and then the portals clanged shut again. At intervals, many other lads came tumbling down after them. I saw one unlucky boy being pushed down the slope by an evil companion. Others fell singly or with others, arm in arm or side by side. Each of them bore the name of his sin on his forehead. I kept calling to them as they hurtled down, but they did not hear me. Again the portals would open thunderously and slam shut with a rumble. Then, dead silence! "Bad companions, bad books, and bad habits," my guide exclaimed, "are mainly responsible for so many eternally lost." The traps I had seen earlier were indeed dragging the boys to ruin. Seeing so many going to perdition, I cried out disconsolately, "If so many of our boys end up this way, we are working in vain. How can we prevent such tragedies?" "This is their present state," my guide replied, "and that is where they would go if they were to die now." "Then let me jot down their names so that I may warn them and put them back on the path to Heaven." "Do you really believe that some of them would reform if you were to warn them? Then and there your warning might impress them, but soon they will forget it, saying, 'It was just a dream,' and they will do worse than before. Others, realizing they have been unmasked, receive the sacraments, but this will be neither spontaneous nor meritorious; others will go to confession because of a momentary fear of Hell but will still be attached to sin." "Then is there no way to save these unfortunate lads? Please, tell me what I can do for them." "They have superiors; let them obey them. They have rules; let them observe them. They have the sacraments; let them receive them." Just then a new group of boys came hurtling down and the portals momentarily opened. "Let's go in," the guide said to me. I pulled back in horror. I could not wait to rush back to the Oratory to warn the boys lest others might be lost as well. "Come," my guide insisted. "You'll learn much. But first tell me: Do you wish to go alone or with me?" He asked this to make me realize that I was not brave enough and therefore needed his friendly assistance. "Alone inside that horrible place?" I replied. "How will I ever be able to find my way out without your help?" Then a thought came to my mind and aroused my courage. Before one is condemned to Hell, I said to myself, he must be judged. And I haven't been judged yet! "Let's go," I exclaimed resolutely. We entered that narrow, horrible corridor and whizzed through it with lightning speed. Threatening inscriptions shone eerily over all the inner gateways. The last one opened into a vast, grim courtyard with a large, unbelievably forbidding entrance at the far end. Above it stood this inscription: "These shall go into everlasting punishment." (Matthew 25: 46) The walls all about were similarly inscribed. I asked my guide if I could read them, and he consented. These were the inscriptions: "He will give fire, and worms into their flesh, and they may burn and may feel forever." (Judith 16: 21) "The pool of fire where both the beast and the false prophet shall be tormented day and night forever and ever." (Apocalypse 20: 9-10) "And the smoke of their torments shall ascend up forever and ever." (Apocalypse 14: 11) "A land of misery and darkness, where the shadow of death, and no order, but everlasting horror dwelleth." (Job 10: 22) "There is no peace to the wicked." (Isaias 47: 22) "There will be weeping and gnashing of teeth." (Matthew 8:12) While I moved from one inscription to another, my guide, who had stood in the center of the courtyard, came up to me. "From here on," he said, "no one may have a helpful companion, a comforting friend, a loving heart, a compassionate glance, or a benevolent word. All this is gone forever. Do you just want to see or would you rather experience these things yourself?" "I only want to see!" I answered. "Then come with me," my friend added, and, taking me in tow, he stepped through that gate into a corridor at whose far end stood an observation platform, closed by a huge, single crystal pane reaching from the pavement to the ceiling. As soon as I crossed its threshold, I felt an indescribable terror and dared not take another step. Ahead of me I could see something like an immense cave which gradually disappeared into recesses sunk far into the bowels of the mountains. They were all ablaze, but theirs was not an earthly fire with leaping tongues of flames. The entire cave --walls, ceiling, floor, iron, stones, wood, and coal -- everything was a glowing white at temperatures of thousands of degrees. Yet the fire did not incinerate, did not consume. I simply can't find words to describe the cavern's horror. "The nourishment thereof is fire and much wood: the breath of the Lord as a torrent of brimstone kindling it." (Isaias 30: 33) I was staring in bewilderment about me when a lad dashed out of a gate. Seemingly unaware of anything else, he emitted a most shrilling scream, like one who is about to fall into a cauldron of liquid bronze, and plummeted into the center of the cave. Instantly he too became incandescent and perfectly motionless, while the echo of his dying wail lingered for an instant more. Terribly frightened, I stared briefly at him for a while. He seemed to be one of my Oratory boys. "Isn't he so and so?" I asked my guide. "Yes," was the answer. "Why is he so still, so incandescent?" "You chose to see," he replied. "Be satisfied with that. Just keep looking. Besides, "Everyone shall be salted with fire." (Mark 9: 48) As I looked again, another boy came hurtling down into the cave at breakneck speed. He too was from the Oratory. As he fell, so he remained. He too emitted one single heart-rending shriek that blended with the last echo of the scream that came from the youth who had preceded him. Other boys kept hurtling in the same way in increasing numbers, all screaming the same way and then all becoming equally motionless and incandescent. I noticed that the first seemed frozen to the spot, one hand and one foot raised into the air; the second boy seemed bent almost double to the floor. Others stood or hung in various other positions, balancing themselves on one foot or hand, sitting or lying on their backs or on their sides, standing or kneeling, hands clutching their hair. Briefly, the scene resembled a large statuary group of youngsters cast into ever more painful postures. Other lads hurtled into that same furnace. Some I knew; others were strangers to me. I then recalled what is written in the Bible to the effect that as one falls into Hell, so he shall forever remain. ". . . in what place soever it shall fall, there shall it be." (Ecclesiastes 11:3) More frightened than ever, I asked my guide, "When these boys come dashing into this cave, don't they know where they are going?" "They surely do. They have been warned a thousand times, but they still choose to rush into the fire because they do not detest sin and are loath to forsake it. Furthermore, they despise and reject God's incessant, merciful invitations to do penance. Thus provoked, Divine Justice harries them, hounds them, and goads them on so that they cannot halt until they reach this place." "Oh, how miserable these unfortunate boys must feel in knowing they no longer have any hope," I exclaimed. "If you really want to know their innermost frenzy and fury, go a little closer," my guide remarked. I took a few steps forward and saw that many of those poor wretches were savagely striking at each other like mad dogs. Others were clawing their own faces and hands, tearing their own flesh and spitefully throwing it about. Just then the entire ceiling of the cave became as transparent as crystal and revealed a patch of Heaven and their radiant companions safe for all eternity. The poor wretches, fuming and panting with envy, burned with rage because they had once ridiculed the just. "The wicked shall see, and be angry, he shall gnash with his teeth, and pine away. . . " (Psalms 111: 10) "Why do hear no sound?" I asked my guide, "Go closer!" he advised. Pressing my ear to the crystal window, I heard screams and sobs, blasphemies and imprecations against the Saints. It was a tumult of voices and cries, shrill and confused. "When they recall the happy lot of their good companions," he replied, "they are obliged to admit: "We fools esteemed their life madness, and their end without honour. Behold, how they are numbered among the children of God, and their lot is among the saints. Therefore we have erred from the way of truth, and the light of justice hath not shined unto us, and the sun of understanding hath not risen upon us." (Wisdom 5:4-6) "We wearied ourselves in the way of iniquity and destruction, and have walked through hard ways, but the way of the Lord we have not known. What hath pride profited us ? or what advantage hath the boasting of riches brought us ? All those things are passed away like a shadow." (Wisdom 5: 7-9) "Here time is no more. Here is only eternity." While I viewed the condition of many of my boys in utter terror, a thought suddenly struck me. "How can these boys be damned?" I asked. "Last night they were still alive at the Oratory!" "The boys you see here," he answered, "are all dead to God's grace. Were they to die now or persist in their evil ways, they would be damned. But we are wasting time. Let us go on." He led me away and we went down through a corridor into a lower cavern, at whose entrance I read: "Their worm shall not die, and their fire shall not be quenched." (Isaias 66: 24) "He will give fire, and worms into their flesh, and they may burn and may feel forever." (Judith 16: 21) Here one could see how atrocious was the remorse of those who had been pupils in our schools. What a torment was their, to remember each unforgiven sin and its just punishment, the countless, even extraordinary means they had had to mend their ways, persevere in virtue, and earn paradise, and their lack of response to the many favors promised and bestowed by the Virgin Mary. What a torture to think that they couId have been saved so easily, yet now are irredeemably lost, and to remember the many good resolutions made and never kept. Hell is indeed paved with good intentions! In this lower cavern I again saw those Oratory boys who had fallen into the fiery furnace. Some are listening to me right now; others are former pupils or even strangers to me. I drew closer to them and noticed that they were all covered with worms and vermin which gnawed at their vitals, hearts, eyes, hands, legs, and entire bodies so ferociously as to defy description. Helpless and motionless, they were a prey to every kind of torment. Hoping I might be able to speak with them or to hear something from them, I drew even closer but no one spoke or even looked at me. I then asked my guide why, and he explained that the damned are totally deprived of freedom. Each must fully endure his own punishment, with absolutely no reprieve whatever. "And now," he added, "you too must enter that cavern." "Oh, no!" I objected in terror. "Before going to Hell, one has to be judged. I have not been judged yet, and so I will not go to Hell!" "Listen," he said, "what would you rather do: visit Hell and save your boys, or stay outside and leave them in agony?" For a moment I was struck speechless. "Of course I love my boys and wish to save them all," I replied, "but isn't there some other way out?" "Yes, there is a way," he went on, "provided you do all you can." I breathed more easily and instantly said to myself, I don't mind slaving if I can rescue these beloved sons of mine from such torments. "Come inside then," my friend went on, "and see how our good, almighty God lovingly provides a thousand means for guiding your boys to penance and saving them from everlasting death." Taking my hand, he led me into the cave. As I stepped in, I found myself suddenly transported into a magnificent hall whose curtained glass doors concealed more entrances. Above one of them I read this inscription: The Sixth Commandment. Pointing to it, my guide exclaimed, "Transgressions of this commandment caused the eternal ruin of many boys." "Didn't they go to confession?" "They did, but they either omitted or insufficiently confessed the sins against the beautiful virtue of purity, saying for instance that they had committed such sins two or three times when it was four or five. Other boys may have fallen into that sin but once in their childhood, and, through shame, never confessed it or did so insufficiently. Others were not truly sorry or sincere in their resolve to avoid it in the future. There were even some who, rather than examine their conscience, spent their time trying to figure out how best to deceive their confessor. Anyone dying in this frame of mind chooses to be among the damned, and so he is doomed for all eternity. Only those who die truly repentant shall be eternally happy. Now do you want to see why our merciful God brought you here?" He lifted the curtain and I saw a group of Oratory boys -- all known to me -- who were there because of this sin. Among them were some whose conduct seems to be good. "Now you will surely let me take down their names so that I may warn them individually," I exclaimed. "Then what do you suggest I tell them?" "Always preach against immodesty. A generic warning will suffice. Bear in mind that even if you did admonish them individually, they would promise, but not always in earnest. For a firm resolution, one needs God's grace which will not be denied to your boys if they pray. God manifests His power especially by being merciful and forgiving. On your part, pray and make sacrifices. As for the boys, let them listen to your admonitions and consult their conscience. It will tell them what to do." We spent the next half hour discussing the requisites of a good confession. Afterward, my guide several times exclaimed in a loud voice, "Avertere! Avertere!" "What do you mean?" I asked. "Change life! " Perplexed, I bowed my head and made as if to withdraw, but he held me back. "You haven't seen everything yet," he explained. He turned and lifted another curtain bearing this inscription: "They who would become rich, fall into temptation, and to the snare of the devil." (1 Timothy 6: 9) (Note: would become rich: wish to become rich, seek riches, set their heart and affections toward riches.) "This does not apply to my boys! I countered, "because they are as poor as I am. We are not rich and do not want to be. We give it no thought." As the curtain was lifted, however, I saw a group of boys, all known to me. They were in pain, like those I had seen before. Pointing to them, my guide remarked, "As you see, the inscription does apply to your boys." "But how?" I asked. "Well," he said, "some boys are so attached to material possessions that their love of God is lessened. Thus they sin against charity, piety, and meekness. Even the mere desire of riches can corrupt the heart, especially if such a desire leads to injustice. Your boys are poor, but remember that greed and idleness are bad counselors. One of your boys committed substantial thefts in his native town, and though he could make restitution, he gives it not a thought. There are others who try to break into the pantry or the prefect's or economer's office; those who rummage in their companions' trunks for food, money, or possessions; those who steal stationery and books...." After naming these boys and others as well, he continued, "Some are here for having stolen clothes, linen, blankets, and coats from the Oratory wardrobe in order to send them home to their families; others for willful, serious damage; others, yet, for not having given back what they had borrowed or for having kept sums of money they were supposed to hand over to the superior. Now that you know who these boys are," he concluded, "admonish them. Tell them to curb all vain, harmful desires, to obey God's law and to safeguard their reputation jealously lest greed lead them to greater excesses and plunge them into sorrow, death, and damnation." I couldn't understand why such dreadful punishments should be meted out for infractions that boys thought so little of, but my guide shook me out of my thoughts by saying: "Recall what you were told when you saw those spoiled grapes on the wine." With these words he lifted another curtain which hid many of our Oratory boys, all of whom I recognized instantly. The inscription on the curtain read: The root of all evils. "Do you know what that means?" he asked me immediately. "What sin does that refer to?" "Pride?" "No!" "And yet I have always heard that pride is the root of all evil." "It is, generally speaking, but, specifically, do you know what led Adam and Eve to commit the first sin for which they were driven away from their earthly paradise?" "Disobedience?" "Exactly! Disobedience is the root of all evil." "What shall I tell my boys about it?" "Listen carefully: the boys you see here are those who prepare such a tragic end for themselves by being disobedient. So-and-so and so-and-so, who you think went to bed, leave the dormitory later in the night to roam about the playground, and, contrary to orders, they stray into dangerous areas and up scaffolds, endangering even their lives. Others go to church, but, ignoring recommendations, they misbehave; instead of praying, they daydream or cause a disturbance. There are also those who make themselves comfortable so as to doze off during church services, and those who only make believe they are going to church. Woe to those who neglect prayer! He who does not pray dooms himself to perdition. Some are here because, instead of singing hymns or saying the Little Office of the Blessed Virgin, they read frivolous or -- worse yet -- forbidden books." He then went on mentioning other serious breaches of discipline. When he was done, I was deeply moved. "May I mention all these things to my boys?" I asked, looking at him straight in the eye. "Yes, you may tell them whatever you remember." "What advice shall I give them to safeguard them from such a tragedy?" "Keep telling them that by obeying God, the Church, their parents, and their superiors, even in little things, they will be saved." "Anything else?" "Warn them against idleness. Because of idleness David fell into sin. Tell them to keep busy at all times, because the devil will not then have a chance to tempt them." I bowed my head and promised. Faint with dismay, I could only mutter, "Thanks for having been so good to me. Now, please lead me out of here." "All right, then, come with me." Encouragingly he took my hand and held me up because I could hardly stand on my feet. Leaving that hall, in no time at all we retraced our steps through that horrible courtyard and the long corridor. But as soon as we stepped across the last bronze portal, he turned to me and said, "Now that you have seen what others suffer, you too must experience a touch of Hell." "No, no!" I cried in terror. He insisted, but I kept refusing. "Do not be afraid," he told me; "just try it. Touch this wall." I could not muster enough courage and tried to get away, but he held me back. "Try it," he insisted. Gripping my arm firmly, he pulled me to the wall. "Only one touch," he cornmanded, "so that you may say you have both seen and touched the walls of eternal suffering and that you may understand what the last wall must be like if the first is so unendurable. Look at this wall!" I did intently. It seemed incredibly thick. "There are a thousand walls between this and the real fire of Hell," my guide continued. "A thousand walls encompass it, each a thousand measures thick and equally distant from the next one. Each measure is a thousand miles. This wall therefore is millions and millions of miles from Hell's real fire. It is just a remote rim of Hell itself." When he said this, I instinctively pulled back, but he seized my hand, forced it open, and pressed it against the first of the thousand walls. The sensation was so utterly excruciating that I leaped back with a scream and found myself sitting up in bed. My hand was stinging and I kept rubbing it to ease the pain. When I got up this morning I noticed that it was swollen. Having my hand pressed against the wall, though only in a dream, felt so real that, later, the skin of my palm peeled off. Bear in mind that I have tried not to frighten you very much, and so I have not described these things in all their horror as I saw them and as they impressed me. We know that Our Lord always portrayed Hell in symbols because, had He described it as it really is, we would not have understood Him. No mortal can comprehend these things. The Lord knows them and He reveals them to whomever He wills. [END]

"To adhere to a false Bishop of Rome [a false "pope"] is to be out of communion with the Church." -St. Cyprian

The Holy Spirit and His Gifts

If you’ve gone through Confirmation Class and were confirmed, you received the fullness of the Holy Spirit and the seven gifts that began to work in you at your Baptism. Can you name them? Have you used them? Do you still have them? Do you feel alive spiritually, or are you “going through the motions”?

Reality is both physical and spiritual. The only difference is our physical eyes cannot see the spiritual. But, we can “feel” the Spirit and be in touch with the Spirit and know of His power.

We speak of God as Father, Son, and Holy Spirit. For most of us, the Father and Son are pretty easy to relate to. For many Catholics, the Holy Spirit is another matter. Let’s lay a foundation first, then I’ll explain how you can deepen your spirituality and “get in touch” with the Spirit.

The traditional Seven Gifts of the Holy Spirit are listed in Isaiah 11:2. The Hebrew text lists only six, but the Greek has seven. The Early Church used the Greek version of the Old Testament as its official text, and so today, we speak of seven gifts rather than six.

According to St. Thomas Aquinas, the Holy Spirit guides our moral life (our relationship with others) through: wisdom, understanding, knowledge, and counsel.

Wisdom – Wisdom sees as God sees, and knows God and divine things, loves God and His ways. It’s linked to the Beatitude, “Blessed are the peacemakers for they will be called children of God.” This gift directs the person to order his life in every way according to God. From this order comes peace. The effect is an indivisible union with God. Disordered desires, affections, and attachments destroy peace.

Understanding – Understanding gives insight and applies faith to life. Linked to the Beatitude, “Blessed are the clean of heart for they shall see God.” On our own, we cannot penetrate the divine. This gift enlightens us to the Way of Jesus. This gift moves us beyond attachment to creatures and things and purifies us by means of sacrifice and detachment. In an ever growing purity, we come to see Jesus and learn to follow Him.

Knowledge – Knowledge gives us the ability to comprehend the meaning and message of Jesus and connect our experience to faith. It’s linked to the Beatitude, “Blessed are they who mourn for they will be comforted.” This gift instructs us of the “nothingness” of being human and the “all” and infinite goodness of God. We weep for the time spent seeking anything but God. We are comforted with hope in our sufferings and embrace what makes us more like Jesus.

Right Judgement/Counsel – Counsel is the ability to know right from wrong and to make good decisions. It helps us to fulfill the divine commandments, especially love. The more developed this gift becomes in us, the more we are able to listen to the Holy Spirit. Linked to the Beatitude, “Blessed are the merciful, for they will be shown mercy.” Christ’s love cannot be separated from His mercy. To love as Jesus loves, we must be merciful.

According to St. Thomas Aquinas, the Holy Spirit guides our theological life (our relationship with God) and directs our will towards God through fortitude, piety, and fear of the Lord.

Courage/Strength/Fortitude – This gift enables us to overcome our fear, take risks, and be heroic in following Jesus. It is linked to the Beatitude, “Blessed are they who hunger and thirst for righteousness (justice), for they will be satisfied.” This gift strengthens us to bear any suffering for what is good and to do God’s will.

Reverence/Piety – (Only in the Septuagint) This gift equips us with a deep sense of respect and love for the Lord. When we allow this gift to work in us, our love and worship of Jesus becomes intimate and strong. Instead of going through the motions of worship, we have a sense of relationship with Jesus. Linked to the Beatitude, “Blessed are the meek for they will inherit the land.” Piety makes us meek and gentle desiring only to please God. The land is our heart and it is changed into the heart of Jesus. This means that to win someone over to Christ, we must never use force, but rather meekness and patience.

Wonder and Awe/Fear of the Lord – This gift completes the attitude we must have towards God. He is “Daddy,” yet He is also “Majesty.” This gift causes us to marvel at anything that is God’s work and we become speechless when we behold Him in creation, or other people. Linked to the Beatitude, “Blessed are the poor in spirit for theirs is the Kingdom of Heaven.” The gift liberates us from sin by extinguishing our desire for earthly things (self-detachment). The effect is to abstain from evil deeds.

The Virtues

Cardinal, Theological, and Moral

How do we live a Christian life? The Gifts of the Holy Spirit empower us. They help us to live the virtues. Here is a short discussion about the three categories of virtues.

The Cardinal virtues are originally from Plato. The name comes from the Latin word “cardo” which means hinge. They are the hinge upon which the door of the moral life swings. Find them in the Bible in Wisdom 8:7.

Prudence – The “mother of all virtues,” a discretion and carefulness in deciding the good of an action. It is associated with wisdom, insight, knowledge. It’s chief rule is Matthew 6:19-20, 33.

Justice – Sometimes ranked as the most important virtue, it gives to each what is due. Closely associated with love (charity), it judges properly with regard to persons rights and interests.

Temperance – The practice of self control and moderation.

Courage or Fortitude – The ability to confront fear, uncertainty or intimidation.


The Theological virtues, found in 1 Corinthians 13:13, are so named because their object is God Himself.

Faith – Faith is steadfastness in belief. Hope – The expectation of good. Love or Charity – Being selfless,
unconditional, having a loving kindness.

According to St. Thomas Aquinas, the gifts roughly correspond to the virtues (theological and cardinal) in this manner:
Wisdom to Charity                          Knowledge to Faith.
Counsel to Prudence                       Fortitude to Fortitude
Understanding to Faith                    Piety to Justice                            Fear of the Lord to Hope

The Moral virtues (and the Seven Capital sins they oppose)

Chastity (Lust)  Embracing of moral wholesomeness and achieving purity of body and thought through education and betterment.

Temperance (Gluttony) Practicing self control and moderation.

Charity (Greed or avarice) Generosity, a willingness to give, a nobility of thought and action.

Diligence (Sloth) A zealous and careful nature in one’s actions and work. Decisive work ethic. Budgeting one’s time. Monitoring activity to guard against laziness.

Patience (Wrath or anger) Resolving conflicts peacefully rather than using violence. The ability to forgive and show mercy to sinners.

Kindness (Envy) Charity, compassion, friendship, and sympathy without prejudice for its own sake.

Humility (Pride) Modest behavior, selflessness, and the giving of respect. Giving credit where credit is due, not unfairly glorifying one’s own self.


Gifts and the moral virtues have similarities. However, though helped and given by grace, virtues operate by human reason and at our will or decision. Gifts are the decision of the Holy Spirit. Virtues can be used when we wish. Gifts operate when the Holy Spirit wishes. Virtues are like an oar in the water that we use to move a boat. Gifts are like a sail. We are in the boat, but it is the Holy Spirit who moves it.

Of course, even when it is the Holy Spirit’s decision to move the boat using the sail, we always have the option to “drop anchor.” It takes a habit of prayer and silence to listen well to the Spirit so we do not work against Him.

Why Do Roman Catholics Pray to Saints?

Question: Why Do Roman Catholics Pray to Saints?

Like all Christians, Catholics believe in life after death, but they also believe that our relationship with other Christians does not end with death. Catholic prayer to saints is a recognition of this communion.

• Do Catholics believe that saints should be worshiped?
• Why do they pray to saints?
• Is there a difference between prayer and worship?

Answer:

The Communion of Saints

Like all Christians, Catholics believe in life after death. Those who have lived good lives and died in the faith of Christ will, as the Bible tells us, share in his resurrection.
While we live together on earth as Christians, we are in communion, or unity, with one another. But that communion doesn’t end when one of us dies. We believe that Christians in heaven, the saints, remain in communion with those of us on earth.
So, just as we might ask a friend or family member to pray for us, we can approach a saint with our prayers, too.

The Difference Between Prayer and Worship

Many non-Catholic Christians believe that it is wrong to pray to the saints, claiming that our prayers should be directed to God alone. Some Catholics, responding to this criticism, have argued that we do not pray to the saints but with them.
Both groups, however, are confusing prayer with worship. True worship (as opposed to veneration or honor) does indeed belong to God alone, and we should never worship man or any other creature as we worship God. But while worship may take the form of prayer, as in the Mass and other liturgies of the Church, not all prayer is worship. When we pray to the saints, we’re simply asking them to help us, by praying to God on our behalf, or thanking them for having already done so.

Mary's cooperation in the redemption

Sciptural Foundation
Many Protestants claim that the more advanced doctrines of the Catholic Church about Mary are unscriptural. They say this especially about our teaching concerning her cooperation in the redemption.
First, we want to notice that in the very earliest Fathers of the Church, such as St. Justin Martyr (c. 145-150), we find the New Eve doctrine, i.e., that just as the first Eve really contributed to the damage of original sin, so Mary, the New Eve, really contributed to removing it. They had in mind her obedient acceptance, in faith, to be the Mother of the Messiah.
But today the Church has considerably developed that early teaching. We quote a very official text, the Constitution on the Church of Vatican II, P61: "... in suffering with Him as He died on the cross, she cooperated in the work of the Savior, in an altogether singular way, by obedience, faith, hope and burning love, to restore supernatural life to souls." This same doctrine is found in every Pope from Leo XIII up to and including John Paul II.
So Vatican II was merely restating a repeated teaching. But the way it expressed it is very helpful. It said her role on Calvary was one of obedience. Earlier, in # 56, it had pointed out that obedience twice, in citing St. Irenaeus (late second century): "By obeying, she became a cause of salvation for herself and for the whole human race." Then (we first recall the comparison St. Irenaeus made of all sin to a complex knot, in which the Saint said that to untie a knot, one must take the end of the rope backwards through every turn taken in tying it) it added, from St. Irenaeus: "Thus then, the knot of the disobedience of Eve was untied through the obedience of Mary."
At first sight this teaching seems to have no basis in Scripture. But if we look more closely, we will see something quite obvious. First, at the Annunciation, she was asked to consent, in faith, to be the Mother of the Messiah. She knew this perfectly clearly, for as soon as the Archangel said, "He will reign over the house of Jacob forever," she knew that only the Messiah could reign forever. So she knew it was the Messiah. Then there would begin to crowd into her thoughts all the ancient prophecies of the Messiah, especially Isaiah 53, of His dreadful sufferings and death. She was asked to consent to be the Mother of such a Messiah.
She did consent, as St. Luke tells us, saying: "Be it done to me according to your word. "She gave her fiat, her obedience to the will of God, as the angel told her of His will. Did she later retract this acceptance of God's will? Of course not. Any soul either falls back or goes ahead in holiness. Holiness really consists in the alignment of our wills, through grace, with the will of God--for the free will is the only thing free we have. So Mary faithfully stood by Him, keeping in the background when the crowds gave Him praise, but moving out into the dark blackness that hung over Calvary. There she stood.
What was her reaction? Of course, she grieved, as any Mother would, seeing her Son suffering so horribly. And she saw that suffering as our crucifixes do not generally let us see it--they contain no trace at all of the horrid scourging, leaving Him bloody all over.
But now we can begin to realize something tremendous. As we said, spiritual perfection consists in the alignment of our will with the will of the Father. Further, when we know what He positively wills, it is not enough for us to say, as it were: "Let it go". No, we are called on to positively will what He wills. But what did He will in that dread hour? She knew from Isaiah 53:10: "It was the will of the Lord to crush Him with pain." So the Father willed that His Son should die, die then, die so horribly. So did the Son will it. So she was then called upon to will what the Father willed, what her Son willed, in other words, she was called on to will positively that He die, die then, die horribly.
We must add: the redemption was, under one aspect, the making of the New Covenant, foretold by Jeremiah 31:31 ff: "I will make a New covenant. It will not be like the covenant I made with your Fathers, for they broke my covenant, and I had to show myself their master. But this is the Covenant. I will write my law on their heart. I will be their God, and they will be my people."
In the Covenant of Sinai, the essential condition had been the obedience of the people (Ex 19:5): "If you really hearken to my voice, and keep my covenant, you will be my special people." So the New Covenant would have again as its essential condition obedience, which Jeremiah expressed by speaking of a law written on hearts. Perhaps Jeremiah did not see it fully, but that obedience was to be the obedience of Christ.
What did that law of the Father, written on her heart call for? It called for what we have just said: That she positively will that her Son die, die then, die so horribly. In that, she was joining in the fulfillment of the Covenant condition. He, in Gethsemani, had said: "If it be possible, let this chalice pass ... but nonetheless, not what I will, but what you will." In other words, He obeyed. St. Paul stressed that too in Rom 5:19: "Just as by the disobedience of the one man [the first Adam] the many were made sinners [original sin] so by the obedience of the one man [the New Adam] the many will be constituted just."
In fact, had His death taken place without obedience, it would not have been a redemption, it would have been merely a tragedy. So it was obedience that was the covenant condition, it was that which gave the value to His death.
To look at the same reality from a different perspective, His death was a sacrifice. God had once complained through Isaiah 29:13: "This people honors me with their lips ... their hearts are far from me." The ancient Jews were very adept at what is sometimes, simplistically, called "participation." They loved to make the responses, to sing, to join in processions. But too often it was all empty, for their hearts were far from Him: their hearts did not act in obedience.
But Jesus did offer His sacrifice in obedience. So just as obedience is the covenant condition, so too, it is that without which His sacrifice would be as worthless as those of which God complained through Isaiah.
From a third perspective, the redemption was an act of reparation to make up for sin. Since sin is disobedience of God's will, it was, once again, Christ's obedience which gave his death value to make up for sin. But we return to Our Lady. At the annunciation, she obeyed, she said her fiat. She knew too much for comfort even then, of what that entailed, as we explained above. But now in the blackness of Calvary, she was called on to continue to obey the will of the Father. That she did. As we said, we know this since any soul is required to conform its will to that of the Father. But then, she knew that will of the Father, knew it all too well. It was that He should die then, die horribly. So what she had to do, unless she would break with the Father, was to will what He willed, to will the terrible death of her Son.
All this is, of course, entirely Scriptural. It merely points out that at the start, she obeyed in saying her fiat, as St. Luke tells us. At the Cross, as any soul that loves the will of the Father must do, she had to continue her fiat, to continue to obey. Isaiah 53 had said that, "by His stripes we are healed", that, "it was the will of the Lord to crush Him in pain." Even the Targum knew Isaiah spoke of the Messiah, although in the stiff-necks of many, the message was even inverted. But she was not such, she understood, and yet she did not take back her fiat, she obeyed the will of the Lord. That obedience of hers was a joining in the essential condition of the New Covenant, it was a joining in the necessary interior of His sacrifice.
Her love of Him would multiply the difficulty. It was the love of the best of Mothers for the best of Sons, a Son whom she understood as no other person could. We cannot really calculate the terrible difficulty of her obedience, going counter to such love.
Would the Father accept her obedience as part of the covenant obedience? In the old covenant, He accepted the obedience of even very ordinary, sinful people--how much more hers! Would He put her in such straits, call on her to obey when it was so incredibly hard, and then not accept her obedience as part of the covenant condition even as He had accepted the obedience of very ordinary, sinful people, as we said, in the old covenant.
He could have redeemed us with something immeasurably less painful--the mere fact of the incarnation, even without so much as a short prayer added, would have been superabundant. Yet in His love of all goodness, in His love of us, He would not stop short when there was any way to make it all richer. It was in that attitude that He called for the death of His Son, that He called for her immeasurably difficult obedience.
So, Vatican II in its teaching, merely unfolded, by pondering in hearts, what the Scripture contains, and what the Church over the course of the centuries has gradually come to understand: "In suffering with Him as He died on the cross, she cooperated in the work of the Savior"--in the essential requirement of the New Covenant, in the essential interior of the Great Sacrifice--"by obedience, faith, hope and burning love."
Objection
Now about the objection that since she had to be redeemed, she could not cooperate in the redemption, which would include her own redemption, we have two replies:
1) the Magisterium has taught repeatedly, so often as to constitute an infallible teaching, that she did so cooperate. We see in the collection of papal teachings how precise and clear this teaching is. It cannot be taken as something merely loose or vague, especially since LG ## 56, 61 had said three times that she shared by obedience, the covenant condition, and that which gave its value even to His sacrifice. Pius XII, in the constitution solemnly defining the assumption, had even gone so far as to speak of her role on Calvary as a work "in common" with Him. Even if we could not explain the how, we should still believe an infallible teaching. The saying is very true: a thousand difficulties do not add up to one doubt, when the assurance of the truth is full.
2) We have said that one major aspect of the redemption is that it is a new covenant. Two comments on that:
a) He who makes a covenant does not ask, need not ask of a proposed covenantor: Are you worthy to fulfil this condition, so that if you do this, I will do that? No, the one who makes the covenant has the sovereign right to set whatever terms and conditions He wishes, and to choose whoever he wishes as a covenant partner, especially when the originator of the covenant is God Himself. Really, He could have set as a condition for the whole of redemption an animal sacrifice by any ordinary human, and have even bound Himself by advance promise to accept it.
b) There are two levels within the new covenant, so that if we ask why God gives good things under it, there are two answers, on the two levels. First, on the most basic level, everything He gives is unmerited, unmeritable, for no creature by its own power can establish a claim on God. And He cannot be moved at all. But then, on the secondary level, that is, given the fact that the Father has freely created and entered into a covenant, then if the human fulfills the condition set, the Father owes it to Himself to give what He has promised. Really, even the death of Jesus was on this secondary level. It did not move the Father: He could not be moved, did not need to be moved. It was because the Father always loved us that Jesus came, not that Jesus came and then the Father dropped His anger.
The old language on this subject often spoke much of meriting redemption on a basis of justice. But we must never forget that no creature at all can ever establish any kind of claim on God, whether in justice or on a lesser level, by its own power. It can establish any sort of claim only if God as it were says: "If you do this, I will do that." So St. Augustine wrote well in saying to God (Confessions 9. 5): "You deign to even become a debtor by your promises to those to whom you forgive their debts."
So there is no need to think of Mary as if she had to earn on a primary, basic level. No, as we saw, even the work of Jesus, infinite though it was, was on the secondary level. It was, to borrow an expression from St. Thomas, a hoc propter hoc (ST I. 19. 5. c) "Vult hoc esse propter hoc, sed non propter hoc vult hoc. That is: God in His love of good order, of all that is right, loves to have one thing in place to serve as a reason or title for giving the second thing, even though that title does not at all move Him. Again, we must not forget that He cannot be moved, and needed not to be moved to love us.
When we finally grasp this perspective, when we realize that even the merits of His Son did not move the Father, who did not need to be moved, who could not be moved, but who made a setup suited to His own purpose--we already saw that that purpose entailed two things: His desire to fully satisfy everything that was right, i.e. , to rebalance the scales of the objective order, and, secondly to provide a means of giving to us, of making us open to receive.
Within, then, such a framework, with such an attitude on the part of Our Father, if He, the supreme master who makes the covenant, wants to set whatever condition it pleases Him to set, then if any human, even if it were a mere, an ordinary human, if that human fulfills the covenant condition, then the human is providing the Father with a reason for giving, which the Father did not need, but yet willed for the two reasons just reviewed. So if Our Lady joins in the condition set by the Father, there is no problem at all: she is meeting the condition which His excessive generosity liked to set, as a means of giving us abundant life.
"Corredemptrix"
Mary's cooperation in the work of redemption is sometimes expressed by giving her the title "Corredemptrix." The Popes have used this title, but more rarely and in documents of lesser weight, because it easily admits of misunderstanding. The first extant use of the title is in a fourtheenth century liturgical book from Salzburg. The prefix "co-" signifies that Mary does not contribute independently to the redemption, but only as associated with her divine Son.
What Next?
Now that all graces have been earned, once for all (cf. Hebrews 9:29), is there further role for Our Lady? The mere fact that she shared in earning all graces--for Calvary did not earn just some graces, but all graces--would all by itself warrant our calling her the Mediatrix of all graces. But more about this title in the section on Mary, Mediatrix of all graces.

St. Catherine of Alexandria

Dates: 290s C.E. (??) - 305 C.E. (?)
Known for: legends vary, but usually known for her torture on a wheel before her martyrdom
Feast Day: November 25
Also known as: Katherine of Alexandria, Saint Catherine of the Wheel, Great Martyr Catherine

How We Know About Saint Catherine of Alexandria:

Eusebius writes about 320 of a Christian woman of Alexandria who refused the advances of the Roman emperor and, as a consequence of her refusal, lost her estates and was banished.

Popular stories add more details, some of which conflict with each other. The following summarizes the life of Saint Catherine of Alexandria depicted in those popular stories. The story is found in the Golden Legend and also in an "Acts" of her life.

Legendary Life of Saint Catherine of Alexandria:

Catherine of Alexandria is said to have been born the daughter of Cestus, wealthy man of Alexandria in Egypt. She was noted for her wealth, intelligence, and beauty. She is said to have learned philosophy, languages, science (natural philosophy), and medicine. She refused to marry, not finding any man who was her equal. Either her mother or her reading introduced her to the Christian religion.

She is said to have challenged the emperor (Maximinus or Maximian or his son Maxentius are variously thought to be the anti-Christian emperor in question) when she was eighteen years old. The emperor brought in some 50 philosophers to dispute her Christian ideas -- but she convinced them all to convert, at which point the emperor burned them all to death. She then is said to have converted others, even the empress.

Then the emperor is said to have tried to make her his empress or mistress, and when she refused, she was tortured on a spiked wheel, which miraculously fell apart and the parts killed some who were watching the torture. Finally, the emperor had her beheaded.

Veneration of Saint Catherine of Alexandria:

In about the 8th or 9th century, a story became popular that after she died, St. Catherine's body was carried by angels to Mount Sinai, and that the monastery there was built in honor of this event.

In medieval times, St. Catherine of Alexandria was among the most popular saints, and was often depicted in statues, paintings, and other art in churches and chapels. She has been included as one of the fourteen "holy helpers," or important saints to pray to for healing. She was considered a protector of young girls and especially of those who were students or in cloisters. She was also considered the patroness of wheelwrights, mechanics, millers, philosophers, scribes, and preachers.

St. Catherine was especially popular in France, and she was one of the saints whose voices were heard by Joan of Arc. The popularity of the name "Catherine" (in various spellings) is likely based on Catherine of Alexandria's popularity.
In Orthodox Churches Catherine of Alexandria is known as a "great martyr."
There is no real historical evidence for the details of St. Catherine's life story outside these legends. Writings of visitors to the Mt. Sinai monastery do not mention her legend for the first few centuries after her death.

The feast day of Catherine of Alexandria, November 25, was removed from the Roman Catholic Church's official calendar of saints in 1969, and restored as an optional memorial on that calendar in 2002.

Abstinence as siritual discipline

The Difference Between Fasting and Abstinence:

Fasting and abstinence are closely related, but there are some differences in these spiritual practices. In general, fasting refers to restrictions on the quantity of the food we eat and on when we consume it, while abstinence refers to the avoidance of particular foods. The most common form of abstinence is the avoidance of meat, a spiritual practice that goes back to the earliest days of the Church.

Depriving Ourselves of Something Good:

Until the Second Vatican Council, Catholics were required to abstain from meat every Friday, as a form of penance in honor of the death of Jesus Christ on the Cross on Good Friday. Since Catholics are normally allowed to eat meat, this prohibition is very different from the dietary laws of the Old Testament or of other religions (such as Islam) today.
In the Acts of the Apostles (Acts 10:9-16), St. Peter has a vision in which God reveals that Christians can eat any food. So, when we abstain, it's not because the food is impure; we're voluntarily giving up something good, for our spiritual benefit.

Current Church Law Regarding Abstinence:

That's why, under current Church law, the days of abstinence fall during Lent, the season of spiritual preparation for Easter. On Ash Wednesday and all of the Fridays of Lent, Catholics over the age of 14 are required to abstain from meat and from foods made with meat.
Many Catholics don't realize that Church still recommends abstinence on all Fridays of the year, not just during Lent. In fact, if we don't abstain from meat on non-Lenten Fridays, we're required to substitute some other form of penance.

Going Beyond What's Required:

If you would like to make abstinence a bigger part of your spiritual discipline, a good place to start is to abstain from meat on all Fridays of the year. During Lent, you might consider following the traditional rules for Lenten abstinence, which include eating meat at only one meal per day (in addition to strict abstinence on Ash Wednesday and Fridays).
Unlike fasting, abstinence is less likely to be harmful if taken to extremes, but, if you want to extend your discipline beyond what the Church currently prescribes (or beyond what it has prescribed in the past), you should consult your priest.

Canadian saints

The Canadian Saints

The Saint Canadian Martyrs:

Saint Isaac Jogues, Jesuit priest,

(Born in 1608, martyred in 1646).

Saint Jean de Brébeuf, Jesuit priest,

(Born in 1593, martyred in 1649).

Saint Charles Garnier, Jesuit priest,

(Born in 1606, martyred in 1649).

Saint Antoine Daniel, Jesuit priest,

(Born in 1600, martyred in 1648).

Saint Gabriel Lalemant, Jesuit priest,

(Born in 1610, martyred in 1649).

Saint Noel Chabanel, Jesuit priest,

(Born in 1613, martyred in 1649).

Saint René Goupil, Jesuit Novice,

(Born in 1608, martyred in 1642).

Saint Jean de La Lande, layperson,

(Born in 160?, martyred in 1646).

The eight Canadian Martyrs lived in Canada from 1625 to 1649. Canonized on June 29, 1930. Celebrated on September 26 in Canada. Feast celebrated on October 19 in the Universal Church.

Other Canadian Saints...

Saint Marguerite Bourgeoys

(Born in 1620, died in 1700).

Co-founded Montréal.

Founder of the Congregation of Notre-Dame.

Canonized on October 31, 1982.

Feast celebrated on January 12.

Saint Marguerite d'Youville

(Born in 1701, died in 1771).

Founder of the Sisters of Charity,

known as the "Grey Nuns."

Canonized in 1990.

Feast celebrated on October 16.

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The Canadian Blessed

Blessed André Grasset, Sulpician,

(Born in 1758, died in 1792).

Born in Montréal.

Martyred in Paris on September 2, 1792

during the French Revolution.

Beatified on October 17, 1926.

Feast celebrated on September 2.

Will be raised to sainthood in January, 2002.

Blessed Kateri Tekakwitha, layperson,

(Born in 1656, died in 1680).

Beatified on June 22, 1980.

Feast celebrated on April 17.

Blessed Marie de l'Incarnation,

(Born in 1599, died in 1672).

Founder of the Urselines Sisters in Québec.

Beatified on June 22, 1980.

Feast celebrated on April 30.

Blessed François de Laval,

(Born in 1623, died in 1708).

First Bishop of Québec.

Beatified on June 22, 1980.

Feast celebrated on May 6.

Blessed Marie-Rose Durocher,

(Born in 1811, died in 1849).

Founder of the Sisters

of the Holy Names of Jesus and Mary.

Beatified on May 23, 1982.

Feast celebrated on October 6.

Blessed Brother André,

(Born in 1845, died in 1937).

(Also known as "Alfred Bessette")

Brother of the religious Order

of the Holy Cross.

Built the Saint-Joseph Oratory

of Mont-Royal at Montréal.

Beatified on May 23, 1982.

Feast celebrated on January 6.

Blessed Marie-Léonie Paradis,

(Born in 1840, died in 1912).

Founder of the Little Sisters of the Holy Family.

Beatified on September 11, 1984 in Montréal.

Feast celebrated on May 4.

Blessed Louis-Zéphirin Moreau,

(Born in 1824, died in 1901).

Fourth Bishop of Saint Hyacinthe.

Beatified on May 10, 1987.

Feast celebrated on May 24.

Blessed Frédéric Janssoone, Franciscan

(Born in 1838, died in 1916).

Beatified on September 25, 1988.

Feast celebrated on August 5.

Blessed Catherine de Saint-Augustin,

(Born in 1632, Died in 1668).

Founder of the "Hôtel-Dieu" of Québec.

Beatified on April 23, 1989.

Feast celebrated on May 8.

Blessed Dina Bélanger,

(Born in 1897, Died in 1929).

Sister of Jesus-Mary, Sillery.

Beatified on March 20, 1993.

Feast celebrated on September 4.

Blessed Marie-Anne Blondin,

(Born in 1809, Died in 1890).

Founder of the Sisters of Saint Anne.

Beatified on April 29, 2001.

Feast celebrated on April 18.

Blessed Émilie Tavernier-Gamelin,

(Born in 1800, Died in 1851).

Founder of the Sisters of Providence

Beatified on October 7, 2001

Feast celebrated on September 23.

Blessed Bishop Vasyl Velychkovsky, C.Ss.R., Bishop and Martyr (Ukrainian)

(Born June 1, 1903, Died June 30, 1973).

Appointed as bishop of this underground church in Lviv, Ukraine.

Secretly ordained as Bishop in 1963.

Beatified on June 27, 2001.

Blessed Bishop Nykyta Budka (Greek-Ukrainian)

(Born June 7, 1877 [Poland], Died October 1, 1949 Soviet concentration camp]).

Ordained on October 25, 1905.

First bishop for Ukrainian Catholics on July 15, 1912 in Canada.

Beatified June 27, 2001 in Ukraine.

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The Canadian Venerable

Venerable Vital Grandin,

Oblate of Mary Immaculate,

(Born in 1829, died in 1902).

Bishop of Saint Albert, Alberta.

Declared Venerable on December 15, 1966.

Venerable Alfred Pampalon, Redemptorist,

(Born in 1867, died in 1896).

Declared Venerable on May 14, 1991.

Venerable Élisabeth Bergeron,

(Born in 1851, died in 1936).

Founder of the Sisters of

Saint Joseph, Saint Hyacinthe.

Declared Venerable on January 12, 1996.

Venerable Délia Tétreault,

(Born in 1865, died in 1941).

Founder of the Missionary Sisters

of the Immaculate Conception.

Declared Venerable on December 18, 1997.

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Causes Introduced To The Vatican
For Elevation To Sainthood

Jérôme Le Royer de la Dauversière, layperson,

(Born in 1597, died in 1659).

Founder of Montréal and

the welcoming religious of Saint Joseph.

Jeanne Mance, layperson,

(Born in 1606, died in 1673).

Co-founded Montréal and

founder of the "Hôtel-Dieu" of Québec.

Pierre-Joseph-Marie Chaumonot, Jesuit,

(Born in 1611, died in 1693).

Companion of the Canadian Martyrs.

Didace Pelletier, religious brother,

(Born in 1657, died in 1699).

Carpenter and Church builder.

Jeanne LeBer, layperson in seclusion,

(Born in 1662, died in 1714).

Rosalie Cadron-Jetté,

(Born in 1794, died in 1864).

Founder of the Sisters of Mercy.

Marcelle Mallet,

(Born in 1805, died in 1871).

Founder of the Sisters of Charity of Québec.

Élisabeth Bruyère,

(Born in 1818, died in 1876).

Founder of the Sisters of Charity of Ottawa.

Élisabeth Turgeon,

(Born in 1840, died in 1881).

Founder of the Sisters of the Holy Rosary, Rimouski.

Marie Fitzbach,

(Born in 1806, died in 1885).

Founder of the Sisters of the Good Shepherd of Québec.

Éléonore Potvin,

(Born in 1865, died in 1903).

Co-founded the Servants of Jesus-Mary, Hull,

with Father Alexis-Louis Mangin.

Catherine-Aurélie Caouette,

(Born in 1833, died in 1905).

Founder of the Sisters of Adoration

of the Precious Blood, Saint-Hyacinthe.

Alexis-Louis Mangin, priest,

(Born in 1856, died in 1920).

Co-founded the Servants of Jesus-Mary,

Hull with Éléonore Potvin.

Théophanius-Léo (Adolphe Chatillon),

Brother of the Christian Schools,

(Born in 1871, died in 1929).

Gérard Raymond,

(Born in 1912, died in 1932).

Student in the Little Seminary,

(Petit Séminaire) of Québec.

Ovide Charlebois,

Oblate of Mary Immaculate,

(Born in 1862, died in 1933).

Bishop of Keewatin, Manitoba.

Marie-Clément Staub, Assumptionist,

(Born in 1876, died in 1936).

Founder of the Sisters of

Saint Joan of Arc and of the Canadian Montmartre.

Eugène Prévost, priest,

(Born in 1860, died in 1946).

Founder of the Sacerdotal Fraternity

and of the Oblates of Bethany.

Antoine Kowalczyk,

brother of the Oblates of Mary Immaculate,

(Born in 1866, died in 1947). 

Louis Émond, layperson,

(Born in 1876, died in 1949).

Co-founded the House of Jesus Carpenter

in Québec with Father Lelièvre of.

Victor Lelièvre,

Oblate of Mary Immaculate,

(Born in 1876, died in 1956).

Apostle of the Sacred Heart.

Catherine de Hueck Doherty,

(Born in 1896, died in 1985). 

Founder of the Madonna House in Combermere, Ontario.

Pauline Archer-Vanier,

(Born in 1898, died in 1991).

"Mamie" of the Arch founded

by her son John (Jean) in Trosly-Breuil, France.

Georges Vanier,

(Born in 1888, died in 1967).

Governor-General of Canada from 1959 to 1967.