Saint Angèle of Foligno
& copyLes Mates of Jesus and Marie
2399, Rue Iberville,
Montreal, (Quebec) H2K 3C8 1-514-526-227
Standing close to Jesus' cross, with
Angèle of Foligno (1248-1309)
As one doesn't know any authentic portrait
of Angèle saint, we can imagine his/her/its attitude easily
facing Jesus crucified, while considering this crucifixion
that is in the church S. Maria Vallicella in in Rome
 Short Biography
Saint Angèle is born in Foligno (Italy) in 1248, Bride,
she had several children, and led a life first a lot of
frivole;elle possessed the earths and a magnificent domain.
Toward 1285, after an apparition of François saint of foundation,
her to convert completely to the Lord, she/it lost the same
year, in 1288, his/her/its husband and all his/her/its children.
Then, she/it stripped herself/itself of all his/her/its
goods. To consolidate itself/themselves in his/her/its way,
she/it went in pilgrimage to Rome to ask Pierre saint for
the grace of the most extreme poverty.
In 1291, she/it donned the dress of
the third order of François saint of foundation. It was
during this journey, close to Spello, that she/it received
an experimental knowledge of the Saint Trinidad of a rare
depth. From then on, until his/her/its death, January 4,
1309, all his/her/its life was an incomparable imitation
of the virtues of poor Jesus and crucified and a sort of
prolonged ecstasy during which it received these communications
of the Divine Wisdom that received and put his/her/its spiritual
director and his/her/its confidant in writing. Fr. Arnaud,
Franciscan. His/her/its cult has been approved by the church
in 1701 and 1709; Magpie X fixed its feast to January 4.
The complete work of Angèle of Foligno has been published
in French under the title; ‘The book of The experience of
the true supporters ‘.. by M.J.Ferré and under the title:
The book of the Blissful Angèle of Foligno, by the P. Dancoeur.
s.j. It is one of the biggest chiefs-d'œuvre of the Catholic
spirituality. One doesn't satiate itself reading and to
meditate it.
I only reproduce here what relates to
Jesus' Passion, according to the translation of Iron-shod,
& copy (Editions droz. Paris 1927)
1 - why Jesus' Passion was so painful
To - TO - The very perfect knowledge
that Jesus had all. There was in the Christ an inexpressible
and hidden multiple pain, a pain unspeakably sharp, than
him départit God's ineffable wisdom. United to the Christ
since the eternity of an union that challenges the language,
this ineffable and eternal divine dispensation carried its
pain to the supreme degree. More, the divine dispensation
was indeed, admirable, more the Christ's pain was sharp
and agonizing; so sharp, so inexpressible and so extreme
was the pain that resulted from this divine dispensation,
that enough vast nor discerning enough intelligence never
existed so that to understand this dispensation was the
source and the origin of the Christ's pains; it is in it
that they begin, in it that they finish.
There was also in the Christ a pain
coming from the ineffable divine light that was given to
him, God who is the ineffable light illuminated the Christ
ineffably: the divine dispensation uniting it ineffable
to God, transformed it in this divine light and increased
his/her/its pain beyond all expression, because the Christ
saw in this light that an inexpressible pain was him départie
in a measure as his/her/its very excess, while challenging
all language, would hide it from all creature. The source
and the origin of this pain, consequence of light given
to the Christ, were the divine dispensation.
B. His/her/its immense love for the
men
There was also in the Christ a born
very quick and very moving pain of his/her/its admirable
compassion for the human kind that he/it liked one so big
love. The Christ had for every man an especially painful
compassion than he knew certain science his/her/its mistakes
and the punishments that they made to him or had made him
incur. Liking, indeed, each of his/her/its elected, ineffably
and of the bottom of his/her/its innards, the Christ felt
their past and future offenses continually, as well as the
pain and the pains that they should support because of these
offenses. Him they sympathized, he/it carried the pains
that were had to them with an immense pain. More he/it entered
tenderness in the love that he/it carried them, more the
Christ put the painful compassion to take on him their pains
and their pains. The reason was some in the divine dispensation.
C - The conscience that he/it had to
be the lamb who carries all sins of the world.
There was also in the Christ a pain
of compassion for himself. The Christ sympathized unspeakably
to himself because of the pain painful that he saw to melt
on him. Himself seer sent by the Father in order to carry
in himself the pains and the pains of all his/her/its elected,
knowing that this inexpressible law of sufferings would
fail him inevitably, and that it was sent to this only end,
the Christ took himself/itself himself in compassion and
felt an extreme pain of it. Because given to a man the absolute
certainty that he/it won't avoid the most horrible of the
punishments anymore, make iron constantly under his/her/its
eyes the tables of the sufferings that wait for it, this
man he/it won't have for his/its own person united mercy
proportioned to the knowledge that he/it has his/its misfortunes.
Seeing an inexpressible pain therefore melting on him, it
is also in an ineffable way that the Christ, transformed
in one so big pain, had compassion of himself.
D - The view of his/her/its Mother's
pains.
There was in the Christ a pain of compassion
for his/her/its very soft Mother. The Christ liked his very
soft pa Mother over all other creature, because it is of
her only that he had pulled his/its flesh, and because considering
the nobility, the depth and the excellence of his/her/its
faculties, his/her/its mother had compassion of him, his/her/its
true son, a lot more that no creature. It is why, the seer
to suffer to the extreme pain, God's mother endured the
supreme pain, and the God-Man Jesus carried this pain continually
in him. This pain had for foundation the divine dispensation.
E - The knowledge of the indescribable
sufferings of his/her/its beloved apostles
There been also in the Christ a pain
of compassion for his/her/its apostles and his/her/its disciples,
because he/it knew what immense pain had to torture them
when the immense delights of his/her/its bodily presence,
that gave them so many joys, would be removed them. It is
because indeed this admirable bodily presence was very agreeable
and delectable that it was removed them in the time of the
passion. The unspeakable suffering that hugged his/her/its
mother, his/her/its apostles and all his/her/its disciples,
then the God Man Jesus carried it continually in itself.
F.. The perfection and the nobility
of his/her/its soul
There was finally in the Christ a vehement
and sharp pain because of his/her/its nobility, and of the
size and the gentleness of his/her/its soul, because this
nobility and this gentleness sharpened and increased of
as much his/her/its sufferings; this soul sovereignly noble
was distressed of a sovereign pain. All these pains pulled
their origin of the ineffable divine dispensation. You also
said, Marie: ‘' And, because of the ineffable union of the
soul and the body, all these pains have, of by the divine
dispensation, tortured the Christ's soul of so deep and
of so intense manner that each of his/her/its pains constantly
sounded in his/her/its body and afflicted it briskly. '
'
 1 - the five
daggers
Five kinds of daggers constantly pierced
the God Homme, the Christ.
The first kind of dagger was the perverse
cruelty of the cœurses continually persisted against it
and always preoccupied to wipe out it of the earth by the
attempts the cruellest and more ignominious.
the second kind of dagger was the mischief
of the languages vociferating against it. Because indeed
the cœurses being tormented, the languages spilled against
him the poison of the spitefulness and deceit, result of
the persistence of the souls.
The third kind of dagger was the one
of the immense, excessive angers, that made explode the
persistence of the souls in their desire to kill the Christ
and the spitefulness of the languages set against to tear
it; thought them controlled against the Christ were as many
daggers driven in his/her/its soul: words and the angers
directed against Him as many swords that pierced him the
heart continually.
The fourth son-in-law of dagger, it
was the work that consumed all the cursed intention of his/her/its
enemies. They made against him everything that they wanted.
The fifth kind of dagger whose Christ
was hit, it was the terrifying nails with which they fixed
it cruelly to the cross. They took very big nails indeed,
but sharp rough, angular, in order to cause him an extreme
pain and to satisfy their mischief better; these sufferings
allowed Jesus God-Man to show us a little his/her/its excessive
and all impenetrable pain and to learn us to cry on ourselves
of the deepest of our innards.
2 - why Jesus said this speech &
laquo My God, My God, why have me you abandoned & raquo
The Christ in cross had three reasons
to shout this speech: & laquo My God, my God! why have
me you abandoned & raquo
He/it shouted it, first, to pray, that
means to show God and himself. God cannot be abandoned.
The Christ demonstrated therefore that he was man when he
declared as abandoned of God in his/her/its pains.
He/it also shouted it to show the peracute and inexpressible
pain that he/it endured for us. God the Father knew the
Christ's pain well; Jesus knew it similarly since he endured
it; it is therefore for us only that he shouted this speech,
it is to indicate us the intolerable continuous pain that
he must carry because of our mistakes, it is to learn us
to cry on ourselves. Indeed the creation and the organization
of the Christ's body, the brewing of the soul, the union
with the Verb occurred to the same instant and in once.
However according to this more that admirable union, this
soul was filled of an incomparable and ineffable wisdom;
it surrendered all present things of an untranslatable presence,
By continuation, since the instant of his/her/its creation
until the moment where it parted with the flesh, by the
very disposition of the divine wisdom, the Christ's soul
endured completely and continually all the unspeakable and
intolerable pain that it saw herself/itself named to suffering
unspeakably, and it, words even of the Chris attested it.
He/it often says that he/it carries his/its cross, that
he/it carries it on his/her/its back; he/it tells his/her/its
disciples again, no for him but for them and us so that
they and we pulled our salute, this speech,: & raquo
My soul is sad until the death & laquo, meaning to all
that they must always endure this pain.
The
Christ shouted this speech again
: & laquo My God, my God… ' &
raquo to give us the hope and to consolidate us in her,
so that if it happens to us to be afflicted and to endure
the tribulation, or even in some pains to feel us abandoned,
us défaillions not of despair, but that we very clearly
see by his/her/its example that he/it pulled very profit
of the temptation and that it is ready to rescue us.
4 - Jesus' three companions: The supreme poverty, the voluntary
lowerings, the pain or the cross.
has - The supreme poverty
Since the hour or his/her/its soul was
created and was infused to his/her/its very holy body in
the heart of his/her/its very pure mother, until this last
hour or this very holy soul came out of this very holy body
by the death very cruel of the cross. he/it stayed never
without the supreme poverty; this one didn't abandon it
one instant; he/it was not in the same way for the apostles,
no for none of the disciples, nor for Jean the evangelist,
nor for his/her/its Mother, the a lot of Virgin Mary Marie.
What companion so faithful, so regular and so agreeable
for him! It was, seem me him, the one that God the very
high Father, according to his/her/its dispensation, destined
to his Son in this world, it was the perfect, continual,
absolute, such poverty was the companion who followed the
Christ continually in his/her/its continual penitence. This
penitence during as much as his/her/its life in this world.
It is by her that he/it went up to the sky in his/her/its
humanity; it is by her that the soul can and must walk toward
God and in God; outside of it, there is not another way,
because it agrees that the members pass which way the head
passed, that the chief's companion is also the one of our
chief's membres.La society, the Christ, was, as he has been
said, a volunteer, continual, extreme absolute poverty.
This poverty had three degrees, a big, a bigger that unites
at first; the third joint at first and at second was absolute,
perfect. In the Christ poverty has three degrees therefore,
nevertheless it is sovereignly in it and perfectly one.
Here is the first degree of poverty
very perfect of the Christ
, way and master of the soul. He/it
wanted to live and to be poor, dismissed of all temporal
goods of this world as far as not reserving house, nor grapevine,
nor earth, nor possession, nor deniers, nor currency, nor
firm, nor bowl, nor nothing. He/it didn't receive things
of this world and wanted to receive the extreme only penury
dune life that he/it passed in the need, in the hunger and
the thirst, the heat and the cold weather, work, austerity,
the test,. He/it didn't use any delicate and sought-after
things; he/it used some products the most common and coarsest
according to the time, the season, the place, provide by
the country where he/it lived and stayed in the biggest
poverty.
' The second poverty,
bigger than the first, was that he/it wanted to live poor
of parents, friends and all temporal friendship. He/it didn't
have a friend, not a parent who got him to be delivered
of only one drilling of nails, of a stroke of verge or whip,
the sponge or only one injury. He/it detached himself/itself
completely of his/her/its parents and his/her/its near;
nor for mother, nor for brother, nor for friend, he/it didn't
sacrifice wanted to sacrifice anything that can be pleasing
to the will of his/her/its very high Father.
The third and supreme poverty
is that he/it stripped himself/itself
of himself, that is to say that he/it made himself/itself
poor of his/her/its own power, his/her/its own wisdom and
his/her/its own glory. Because, God incréé, incarnate God,
God makes man, suffering God, he wanted to appear in this
world like a beggar, like a man without power, without having,
without strength, without glory, without human wisdom,.
Oh disgraced poverty! oh poverty almost banished today to
sound of horn by people of all conditions! One would find
creature who boasts to be associated to a companion so perfect
nowadays. Blissful the creature that, in mind of penitence,
would glorify itself of it; the Christ adopted it to give
us the example of it; but how we act, we don't see it, we
only know too well it. Because not only we use temporal
goods for our necessity with a blameful sufficiency, but
we are not content with our just part, we need the superfluous.
Alas! Alas! Don't KNOW OURSELVES OF WHAT CLOTHES God's Son
has been decorated, don't know ourselves in what bed and
on what bed he/it was lying on the cross. Don't know ourselves
of what beverage he/it was satiated. Don't know ourselves
how he/it was disowned of his/her/its parents and friends,
in what company he/it was put. Don't know ourselves he/it
commits wanted to defend itself/themselves and to rise,
to make itself/themselves to protect, to boast of his/her/its
power and his/her/its wisdom. He/it can have made it in
all truth. because he/it possessed in itself and of oneself
the power, by gas, by grace and by nature. We want ourselves
other, to appropriate us by lie what we don't possess, we
make parade of that that we don't possess. Our penitence
doesn't follow the right way, it departs, it moves away
of the Christ's first companion, the holy poverty.
B - The voluntary lowerings
The second companion who never left
the Christ in this life, was the voluntary and perfect lowering.
He/it wanted to live and he/it lived in this world like
an abject slave, sold and non purchased: well more, like
a mean, vicious slave, covered with opprobriums, turned
in derision, linked, struck of verges, fustigated, flogged,
and finally convicted and put to death without any motive.
When one wanted by chance to return him some temporal honor,
he/it always opposed it or by words or by the acts. He/it
always escaped the honors of the world, always sought-after
in this world the shame and the contempt, without providing
by his/her/its mistakes of motive nor plausible reason.
Where therefore to find today a person
who likes the Christ's companion that, as him, escapes the
honors, that search for the shame, that wants to be despised,
disdained in return of the although she/it makes, that refuses
of in to be rented and honored! For me, he/it has supporter,
that the one that unites to the Christ his/her/its chief
in a love perfects there. The soul full of love for the
Christ, seeing that his/her/its chief likes and wants such
a companion, like it and wants it equally. One finds some
well that say: ‘I like the Christ, I want to cherish it,
I don't have cure of all honors of the world. But not to
the point to want, to want the shame, abjectness,: I live
on the contrary in a continual fight, in a continual fear
that the men make them to me to undergo and that God only
permits they happen to me. ‘' It is evidently there the
sign of good little faith, of good little justice, of good
little love and a lot of tepidness in this soul. Or she/it
committed some mistakes that the rendrent worthy to be confounded,
castigated, humiliated, it is by far the case, or she/it
didn't commit some.
If she/it committed such public or hidden
mistakes, she/it must get ready to carry the weight of it
with patience, with joy, with pleasure of the body and the
soul, she/it owes it for two reasons:
First, the punishment, the shame, delivers
the soul of the pain that is reserved him because of his/her/its
iniquity; secondly, the punishments of shame endured and
supported with patience, satisfy to God and the neighbor,
in accordance with the will of the divine justice. If she/it
didn't nor sin in thought in act, she/it must, if it is
God's permission, to endure hundred times more and that
with more of patience and joy; because this punishment,
this confusion, this shame is worth him a growth of grace,
that increases on his/her/its turn deserves it and the reward
in the glory.
—But we fear that good God doesn't make
us grow; we don't fear that our mistakes make us to decrease
and to decrease.
__ In truth, it is of this manner that
grows the souls holy friends of God. Here is why the Christ
liked the shame, escaped honors, has why, in accordance
with the divine dispensation and without having committed
mistake, he wanted his/its free will to be lowered and despised
in his/her/its life, how they can grow in merit in order
to teach to his/her/its friends and in grace by the love.
Such is the Christ's second companion in touts his/her/its
life. HE/IT had for her so much love as he/it never wanted
to separate himself of it. If we consider the beginning,
the middle and the end, indeed brief the whole time of the
life of God's Christ Fils, we will see humility there only;
he/it lived without honor, and he/it lived despised sovereignly.
C. - The pain or the cross
The third companion, more tried, more
regular, was a sovereign pain to which the Christ's soul
was since first associated. United with his/her/its body
to the divinity, this holy soul was filled of the sovereign
wisdom and the Christ achieved in his person the man's condition
in this life and the one of the blesseds in the sky. Already
in the heart of his/her/its mother, this holy soul began
to feel a supreme moral pain as having to satisfy completely
to God, no for his/her/its mistakes, but for the mistakes
of the men, because it saw, knew, penetrated in their whole,
in their detail all torments and each of the torments that
it should endure herself in the flesh, of a physical pain.
She/it saw, she/it also knew all knives
of the languages, that is to say all sharp words that would
wound it one day, she/it knew when, and how much, and how,
and by that, and where she/it should be attacked. She/it
knew and saw how the Christ, as man, had to be betrayed,
sold, decree, abandoned, disowned, linked, turned in derision,
struck of verges, flogged, judged, condemned like a thief,
dragged to the cross, stripped, crucified, put to death,
blasphemed, struck by the spear that would open him the
side, This holy soul knew all strokes of the hammers, all
injuries of the nails, it had in itself and before oneself
and knew all pains, all sighs, all sobs all tear lament
of his/her/its mother; so the Christ's whole life was associated
to a continual pain.
How the unhappy soul that wants to abound
with consolations in this world, she/it would walk with
the one that is the way of the pain! In Truth, the soul
perfectly in love the Christ, his/her/its beloved, would
like neither another bed nor of other state in this world,
that what was given to the Christ in sharing. When the Christ
was moaning and dying on the cross, Marie, his/her/its mother
who saw it, didn't ask him, I don't imagine, of the consolations,
she asked him to feel his/her/its pain. It is in a soul
signs it of good little love that to wait for the Christ,
in this world, something else that the pain. The good master,
she/it can know it, prefer the poor that serves it faithfully,
by affection without salary nor profit, to the rich that
in return of his/her/its services receives every day of
large sums and that serves in the same way in the hope of
a special reward the soul that runs lovingly to God filled
of the big consolations that he/it gives him to taste, doesn't
have so much merit as the one that runs to him, that serves
it with an equals and similar love, but without consolation
in a continual pain. Here is, seem me him, what I teach
the divine light emanated of the Christ's life, unique way
by which one reaches God and in God by the love. It is by
this way that went our chief, the Christ; it is by this
way that must go the hand, the arm, the shoulder, the foot,
the leg, all members,. By the temporal poverty, the soul
will arrive to the eternal riches by the contempt and the
shame to the top of honor and to the size of the glory,
by a light penitence made in the pain and the pain, the
sovereign's possession well. Eternal God, in a sweetness
and in an infinite consolation. But, let's not forget it,
the soul must serve God for it only, because it is worthy
to be liked and must be served by all reasonable creature
because of his/her/its sovereign goodness.
5 - the book of life: Jesus crucified
contemplated
Oh very dear son, if you want the light
of the divine grace, if you want to move away your heart
of all solicitudes, to curb the harmful temptations, to
be perfected in God's way, course without lingering to the
Christ's cross. In truth, he/it has not been given to the
children of God of other way which way they can find God
and, having found it, to keep it, if it is not the way and
the life of this suffering God-Man, that as I have the custom
to say it and as I affirm it again, is the book of life.
No one can have access to the gusto
that by the continuous prayer. The continuous prayer illuminates
the soul, the pupil, transforms it illuminated by light
discerned in the prayer; the soul clearly sees the Crucified
way; and, there current of an expanded heart, it moves away
of the heavy worries of the world, it rises oneself above
to the enjoyment of the divine sweetness; so elevated it
is scorched of a divine fire; and elevated, illuminated,
blazing of the sort, it is transformed in the God-Man himself.
The continuous prayer finds all it in the contemplation
of the cross.
oh my very dear son, shelter you therefore
to the feet of this cross, demand to the one that there
dies for you to illuminate you so that you know yourself
fully and that damaged in the knowledge of your own shortcomingses,
you can rise to a knowledge fuller of the divine goodness
that appeared incomprehensible to you, when you God voyas
to raise you, you so full of shortcomings to son's dignity
and to promise you to be your father. Don't be therefore
ungrateful towards him. Apply you to accomplish in all the
will of a so big and so agreeable father. Because, if God's
good pleasure their father doesn't come true in the legitimate
sons, how comes true him in the adulterous sons! I call
adulterous sons those that their disloyalty to the cross
leads astray through the desires of the flesh; legitimate
sons those that endeavor to conform in all to their master
and suffering father for them, in his/her/its poverty, in
pains, in his/her/its lowering; three things, my very dear
son, that you must hold in all certainty for the complement
and the foundation of all perfection. These are these three
things that illuminate the soul truly, perfect it, purify
it and prepare it to the divine transformation.
Attention, if I didn't put the good
ties under the pictures
to stay up to send me @ to correct the author of the picture
Thank you
Saint Angèle of Foligno p. 53-55
To pull the volume: Saint Angèle of
Foligno p. 53-55 of the Father Raymond Christoflour
Edition Vision and Revelations The Editions of the Sun Raising.
Imprimatur Namurci, die 2a septembris 1958 F. All Saints'
Day, v.g.
On the path of Saint-François, at the
time of the first interview, he/it tells me: '' That he/it
is big the love that I carry to the soul that likes me with
simplicity! '' And he/it seemed me that he/it wanted that
the soul, according to his/her/its strengths, has a little
the love that it has himself for us and that, if it only
had the desire of it, it would grant it to him. "Has "alas
so few supporters and has so little faith! " he/it sighed.
And he/it added: ""That he/it is big the love that I carry
to the soul that likes me with simplicity; to such a soul
and to whoever would like me of a true love, I would grant
from now on more graces than to the saints of the past times,
of which one tells that God made in them of very big things.
'' However, no one can have excuse, because everybody can
like it; God doesn't ask the soul that the love, because
he likes, him, he is the love of the soul - And she told
to me while I wrote: '' That they are deep these words:
God doesn't ask the soul that of the love! " - '' Who could
therefore keep for oneself something, if he/it liked? "God
likes the soul, he is himself the love of the soul. He/it
made me to see a vivid proof in his/her/its arrival and
his/her/its lowering on the cross in spite of his/her/its
sovereign size of it, He/it told to me: Do "watch well,
do you find in me something else that the love"? And he/it
showed to me that had sent it, why he/it had come and what
is his/her/its size. He/it explained me all; and my soul
finally understood that indeed it is not anything something
else that love. And he/it seems me that he/it complained
about to find today if little people to that to give his/her/its
grace. As he said that if he/it found today of the souls
that like it, he/it would confer to them a lot more graces
than to the saints of the past time.
Then she/it tells to me while I wrote:
'' I would have some scruples to reveal these secrets if
I had not heard this speech, that more I speak and will
speak of these mysteries, more I" will have of it.
| Standing close to Jesus' cross, with Angèle
of Foligno (1248-1309) by M.J.Ferré |
| The complete work of
Angèle of Foligno has been published in French
under the title;
‘The book of The experience of the true supporters.
by M.J.Ferré |
As one doesn't know any authentic portrait of Angèle saint,
we can imagine his/her/its attitude easily facing Jesus
crucified, while considering this crucifixion that is in
church S. Maria Vallicella in in Rome
Short Biography
Saint Angèle is born in Foligno (Italy) in 1248, Bride,
she had several children, and led a very frivolous life
first;, she possessed the earths and a magnificent domain,
Toward 1285, after an apparition of François saint of foundation,
she converts completely to the Lord; she lost the same year,
in 1288, his/her/its husband and all his/her/its children.
Then, she/it stripped herself/itself of all his/her/its
goods. To consolidate itself/themselves in his/her/its way,
she/it went in pilgrimage to Rome to ask Pierre saint for
the grace of the most extreme poverty.
In 1291, she/it donned the dress of
the Third Order of François saint of foundation. It was
during this journey, close to Spello, that she/it received
an experimental knowledge of the Saint Trinidad of a rare
depth. Since then, until his/her/its death, January 4, 1309,
all his/her/its life was an incomparable imitation of Jesus'
virtues, poor and crucified and a sort of prolonged ecstasy
during which it received these communications of the Divine
Wisdom that received and put his/her/its spiritual director
and his/her/its confidant in writing. Fr. Arnaud, Franciscan.
His/her/its cult has been approved by the church in 1701
and 1709; Magpie X fixed its feast to January 4.
| Why Jesus' Passion was so painful |
| I only reproduce here what relates
to Jesus' Passion, according to the translation
of Iron-shod (Editions droz. Paris 1927) |
To - The very perfect knowledge that Jesus had all.
There was in the Christ an inexpressible and hidden multiple
pain, a pain unspeakably sharp, than him départit God's
ineffable wisdom. United to the Christ since the eternity
of an union that challenges the language, this ineffable
and eternal divine dispensation carried its pain to the
supreme degree. More, the divine dispensation was indeed,
admirable, more the Christ's pain was sharp and agonizing,
so sharp, so inexpressible and so extreme was the pain that
resulted from this divine dispensation, that enough vast
nor discerning enough intelligence never existed to understand
it; this dispensation was the source and the origin of the
Christ's pains; it is in it that they begin, in it that
they finish.
There was also in the Christ a pain
coming from the ineffable divine light that was given to
him; God who is the ineffable light illuminated the Christ
ineffably: the divine dispensation uniting it ineffably
to God, transformed it in this divine light and increased
his/her/its pain beyond all expression, because the Christ
saw in this light that an inexpressible pain was him départie
in a measure as his/her/its very excess, while challenging
all language, would hide it from all creature. The source
and the origin of this pain, consequence of light given
to the Christ, were the divine dispensation.
| His/her/its immense love for the men |
There was also in the Christ a
born very quick and very moving pain of his/her/its admirable
compassion for the human kind that he/it liked one so big
love. The Christ had for every man an especially painful
compassion than he knew certain science his/her/its mistakes
and the punishments that they made to him or had made him
incur. Liking, indeed, each of his/her/its elected, ineffably
and of the bottom of his/her/its innards, the Christ felt
their past and future offenses continually, as well as the
pain and the pains that they should support because of these
offenses. He/it sympathized, he/it carried the pains that
were had to them with an immense pain. More he/it entered
tenderness in the love that he/it carried them, more the
Christ put the painful compassion to take on him their pains
and their pains. The reason was some in the divine dispensation.
| The
conscience that he/it had être the lamb
who carries all sins of the world. |
1. There was also in the Christ
a pain of compassion for himself.
The Christ sympathized unspeakably to himself
because of the pain painful that he saw to melt on him.
Himself seer sent by the Father in order to carry in himself
the pains and the pains of all his/her/its elected, knowing
that this inexpressible law of sufferings would fail him
inevitably, and that it was sent to this only end, the Christ
took himself/itself himself in compassion and felt an extreme
pain of it. Because given to a man the absolute certainty
that he/it won't avoid the most horrible of the punishments
anymore, make iron constantly under his/her/its eyes the
picture of the sufferings that waits for it, this man he/it
won't have for his/its own person a mercy proportioned to
the knowledge that he/it has his/its misfortunes
Seeing an inexpressible pain therefore
melting on him, it is also in an ineffable way that the
Christ, transformed in one so big pain, had compassion of
himself.
The view of his/her/its Mother's pains.
There was in the Christ a pain of compassion
for his/her/its very soft Mother. The Christ liked his very
soft Mother over all other creature, because it is of her
only that he had pulled his/its flesh, and because considering
the nobility, the depth and the excellence of his/her/its
faculties, his/her/its mother had compassion of him, his/her/its
true son, a lot more that no creature. It is why, he/it
saw it enduring an extreme pain. God's mother endured the
supreme pain, and the God-Man Jesus carried this pain continually
in him, This pain had for foundation the divine dispensation.
| The knowledge of the indescribable sufferings
of ses beloved apostles |
There been also in the Christ a
pain of compassion for his/her/its apostles and his/her/its
disciples, because he/it knew what immense pain had to torture
them when the immense delights of his/her/its bodily presence,
that gave them so much joy, would be removed them, It is
because indeed this admirable bodily presence was very agreeable
and delectable that it was removed them in the time of the
passion. The unspeakable suffering that hugged his/her/its
mother, his/her/its apostles and all his/her/its disciples,
then the God-Man Jesus carried it continually in it.
| The perfection and the nobility of his/her/its
soul |
There was finally in the Christ a vehement
and sharp pain because of his/her/its nobility, the size
and the gentleness of his/her/its soul, because this nobility
and this gentleness sharpened and increased of as much his/her/its
sufferings; this soul sovereignly noble was distressed of
a sovereign pain.
All these pains pulled their origin
of the ineffable divine dispensation, You also said, Marie:
‘' And, because of the ineffable union of the soul and the
body, all these pains have, of by the divine dispensation,
tortured the Christ's soul of so deep and of so intense
manner that each of his/her/its pains constantly sounded
in his/her/its body and afflicted it briskly. ' '
| Five kinds of daggers constantly pierced
the God-Man, the Christ. |
The first kind of dagger was the perverse cruelty
of the cœurses continually persisted against it and always
preoccupied to wipe out it of the earth by the attempts
the cruellest and most ignominious.
the second kind of dagger was the mischief
of the languages vociferating against it. Because indeed
the cœurses being tormented, the languages spilled against
him the poison of the spitefulness and deceit, result of
the persistence of the souls.
The third kind of dagger was the one
of the immense, excessive angers, that made explode the
persistence of the souls in their desire to kill the Christ
and the spitefulness of the languages set against to tear
it, thought them controlled against the Christ were as many
daggers driven in his/her/its soul: words and the angers
directed against Him as many swords that pierced him the
heart continually
The fourth kind of dagger, it was the
work that consumed all the cursed intention of his/her/its
enemies. They made against him everything that they wanted.
The fifth kind of dagger whose Christ
was hit, it was the terrifying nails with which they fixed
it cruelly to the cross. They took indeed, of the very big
nails, but sharp rough, angular, in order to cause him an
extreme pain and to satisfy their mischief better; these
sufferings allowed Jesus God-Man to show us a little his/her/its
excessive and impenetrable pain and to learn us to cry on
ourselves of the deepest of our innards.
| Why Jesus said this speech "My God, My
God, why have me you abandoned" |
The Christ in
cross had three reasons to shout this speech: & laquo
My God, my God! why have me you abandoned & raquo
He/it shouted it, first, to pray, that
means to show God and himself. God cannot be abandoned.
The Christ demonstrated therefore that he was man when he
declared as abandoned of God in his/her/its pains.
He/it also shouted it to show the peracute
and inexpressible pain that he/it endured for us. God the
Father knew the Christ's pain well; Jesus knew it similarly
since he endured it; it is therefore for us only that he
shouted this speech, it is to indicate us the intolerable
continuous pain that he must carry because of our mistakes,
it is to learn us to cry on ourselves. Indeed the creation
and the organization of the Christ's body, the brewing of
the soul, the union with the Verb occurred to the same instant
and in once. However according to this more that admirable
union, this soul was filled of an incomparable and ineffable
wisdom; it surrendered all present things of an untranslatable
presence, By continuation, since the instant of his/her/its
creation until the moment where it parted with the flesh,
by the very disposition of the divine wisdom, the Christ's
soul endured completely and continually all the unspeakable
and intolerable pain that it saw herself/itself named to
suffering unspeakably, and it, words even of the Christ,
attested it. He/it often says that he/it carries his/its
cross, that he/it carries it on his/her/its back; he/it
tells his/her/its disciples again, no for him but for them
and us so that they and we pulled our salute, this speech,:
& raquo My soul is sad until the death & laquo,
meaning to all that they must always endure this pain.
The Christ shouted this speech again:
& laquo My God, my God… ' & raquo to give us the
hope and to consolidate us in her, so that if it happens
to us to be afflicted and to endure the tribulation, or
even in some pains to feel us abandoned, us défaillions
not of despair, but that we very clearly saw by his/her/its
example that he/it pulled very profit of the temptation
and that it is ready to rescue us.
| 4 - Jesus' three companions:
The supreme poverty, the voluntary lowerings,
the pain or the cross. |
| 1 the first companion: supreme poverty |
has - Since the hour where his/her/its
soul was created and was infused to his/her/its very holy
body in the heart of his/her/its very pure mother, until
this last hour where this very holy soul took this very
holy body by the death very cruel of the cross, it stayed
never without the supreme poverty; this one didn't abandon
it one instant; it was not some in the same way for the
apostles, nor for none of the disciples, nor for Jean the
evangelist, nor for his/her/its Mother, the a lot of Virgin
Mary Marie. What companion so faithful, so regular and so
agreeable for him! It was, seem me him, the one that God
the Very High Father, according to his/her/its dispensation,
destined to his Son in this world, it was the perfect, continual,
absolute, such poverty was the companion who followed the
Christ continually in his/her/its continual penitence. This
penitence during as much as his/her/its life in this world.
It is by her that he/it went up to the sky in his/her/its
humanity; it is by her that the soul can and must walk toward
God and in God; outside of it, there is not another way,
because it agrees that the members pass which way the head
passed, that the chief's companion is also the one of the
members.
Our chief's society, the Christ, was,
as it has been said, a volunteer, continual, extreme, absolute
poverty. This poverty had three degrees; a big, a bigger
that unites at first; the third joint at first and at second
was absolute, perfect. In the Christ, poverty has three
degrees therefore, nevertheless it is sovereignly in it
and perfectly one.
Here is the first degree of poverty
very perfect of the Christ, way and master of the soul.
He/it wanted to live and to be poor, dismissed of all temporal
goods of this world as far as not reserving house, nor grapevine,
nor earth, nor possession, nor deniers, nor currency, nor
firm, nor bowl, nor nothing. He/it didn't receive things
of this world and wanted to receive the penury extreme of
one life only that he/it passed in the need, in the hunger
and the thirst, the heat and the cold weather, work, austerity,
the test,. He/it didn't use any delicate and sought-after
things; he/it used some products the most common and coarsest
according to the time, the season, the place, provide by
the country where he/it lived and stayed in the biggest
poverty.
The second poverty, bigger than the
first, was that it wanted to live poor of parents, friends
and all temporal friendship. He/it didn't have a friend,
not a parent who got him to be delivered of only one drilling
of nails, of a stroke of verge or whip, the sponge or only
one injury. He/it detached himself/itself completely of
his/her/its parents and his/her/its near; nor for mother,
nor for brother, nor for friend, he/it didn't sacrifice
wanted to sacrifice anything that could be pleasing to the
will of his/her/its very high Father.
The third and supreme poverty was that
it stripped himself/itself of himself, that means that it
made himself/itself poor of his/her/its own power, his/her/its
own wisdom and his/her/its own glory. Because, God incréé,
incarnate God, God makes man, suffering God, he wanted to
appear in this world like a beggar, like a man his/her/its
power, without having, without strength, without glory,
without human wisdom,. Oh disgraced poverty! oh poverty
almost banished today to sound of horn by people of all
conditions! Would one find creature nowadays who boasts
to be associated to a companion so perfect? Blissful the
creature that, in mind of penitence would glorify itself
of it; the Christ adopted it to give us the example of it;
but how we act, we see it, we only know too well it. Because
not only we use temporal goods for our necessity with a
blameful sufficiency, but we are not content with our just
part, we need the superfluous. Alas! Alas! Don't KNOW OURSELVES
OF WHAT CLOTHES God's Son has been decorated, don't know
ourselves in what bed and on what bed he/it was lying on
the cross. Don't know ourselves of what beverage he/it was
satiated. Don't know ourselves how he/it was disowned of
his/her/its parents and friends, in what company he/it was
put. Don't know ourselves how he/it wanted to defend itself/themselves
and to rise, to make itself/themselves to protect, to boast
of his/her/its power and his/her/its wisdom. He/it can have
made it in all truth. because he/it possessed in itself
and of oneself the power, by gas, by grace and by nature.
We want, us other, to appropriate us by lie what we don't
possess, and we make parade of that that we don't possess.
Our penitence doesn't follow the right way, it departs,
it moves away of the Christ's first companion, the holy
poverty.
| B - the voluntary lowerings |
The second companion who never left
the Christ in this life, was the voluntary and perfect lowering,
He/it wanted to live and he/it lived in this world like
an abject slave, sold and non purchased: well more, like
a mean, vicious slave, covered with opprobriums, turned
in derision, linked, struck of verges, fustigated, flogged,
and finally convicted and put to death without any motive.
When one wanted by chance to return him some temporal honor,
he/it always opposed it or by words or by the acts. He/it
always escaped the honors of the world, always sought-after
in this world the shame and the contempt, without providing
by his/her/its mistakes of motives nor plausible reasons.
Where therefore to find today a person
who likes the Christ's companion that, as him, escapes the
honors, that search for the shame, that wants to be despised,
disdained in return of the although she/it makes, that refuses
of in to be rented and honored! For me, he/it has supporter,
that the one that unites to the Christ his/her/its chief
in a love perfects there. The soul full of love for the
Christ, seeing that his/her/its chief likes and wants such
a companion, like it and wants it equally, One finds some
well that say: ‘I like the Christ, I want to cherish it,
I don't have cure of all honors of the world. But not to
the point to want, to want the shame, abjectness,: I live
on the contrary in a continual fight, in a continual fear
that the men make them to me to undergo and that God only
permits they happen to me. ‘' It is evidently there the
sign of good little faith, of good little justice, of good
little love and a lot of tepidness in this soul. Or she/it
committed the mistakes that make it worthy to be confounded,
castigated, humiliated, it is by far the case, or she/it
didn't commit some. If she/it committed such public or hidden
mistakes, she/it must get ready to carry the weight of it
with patience, with joy, with pleasure of the body and the
soul; she/it owes it for two reasons:
| C. - the pain or the cross. |
First the punishment, the shame delivers the soul of the
pain that is reserved him because of his/her/its iniquity;
satisfy to God and the neighbor, in accordance with the
will of the divine justice, if she/it didn't nor sin in
thought in act, she/it must, if it is God's permission,
to suffer hundred times more and ' with more from patience
and joy; because this punishment, this confusion, this shame
is worth him a growth of grace, that increases on his/her/its
turn deserves it and the reward in the glory.—But we fear
that good God doesn't make us grow; we don't fear that make
a mistake us make us to decrease and to decrease,
secondly, the punishment, the endured shame and supported
with patience,
__ In truth, it is of this manner that
grows the souls holy friends of God. Here is why the Christ
liked the shame, escaped honors, has why, in accordance
with the divine dispensation and without having committed
mistake, he wanted his/its free will to be lowered and despised
in his/her/its life, how they can grow in merit in order
to teach to his/her/its friends and in grace by the love.
Such is the Christ's second companion in all his/her/its
life. HE/IT had for her so much love as he/it never wanted
to separate himself of it, If we consider the beginning,
the middle and the end, indeed brief the whole time of the
life of God's Christ Fils, we will see humility there only;
he/it lived without honor, and he/it lived despised sovereignly.
The third companion, more tried, more regular, was a sovereign
pain to which the Christ's soul was since first associated.
United with his/her/its body
to the divinity, this holy soul was filled of the sovereign
wisdom and the Christ achieved in his person the man's condition
in this life and the one of the blesseds in the sky. Already
in the heart of his/her/its mother, this holy soul began
to feel a supreme moral pain as having to satisfy completely
to God, no for his/her/its mistakes, but for the mistakes
of the men, because it saw, knew, penetrated in their whole,
in their detail all torments and every torment that it should
endure herself in the flesh, of a physical pain.
She/it saw, she/it also knew all knives
of the languages, that means all sharp words that would
wound it one day, she/it knew when, and how much, and how,
and by that, and where she/it should be attacked. She/it
knew and saw how the Christ, as man, had to be betrayed,
sold, decree, abandoned, disowned, linked, turned in derision,
struck of verges, flogged, judged, condemned like a thief,
dragged to the cross, stripped, crucified, put to death,
blasphemed, struck by the spear that would open him the
side, This holy soul knew all strokes of the hammers, all
injuries of the nails; it had in itself and before oneself
and knew all pains, all sighs, all sobs, his/her/its mother's
agonizing laments;, so the Christ's whole life was associated
to a continual pain.
How the unhappy soul that wants to abound
with consolations in this world, she/it would walk by the
one that is the way of the pain! In Truth, the soul perfectly
in love the Christ, his/her/its beloved, would like neither
another bed nor of other state in this world, that what
was given to the Christ in sharing. When the Christ was
moaning and dying on the cross, Marie, his/her/its mother
who saw it, didn't ask him, I imagine, of the consolations;
she asked him to feel his/her/its pain. It is in a soul
signs it of good little love that to wait for the Christ,
in this world, something else that the pain. The good master
she/it can know it, prefer the poor that serves it faithfully,
by affection without salary nor profit, to the rich that
in return of his/her/its services receives every day of
large sums and that serves in the hope of a special reward.
In the same way the soul that runs lovingly to God filled
of the big consolations that he/it gives him to taste, doesn't
have so much merit as the one that runs to him, that serves
it with an equal and similar love, but without consolation
in a continual pain.
Here is, seem me him, what I teach the divine light emanated
of the Christ's life, unique way by which one reaches God
and in God by the love. It is by this way that went our
chief, the Christ; it is by this way that must go the hand,
the arm, the shoulder, the foot, the leg, all members,.
By the temporal poverty, the soul will arrive to the eternal
riches by the contempt and the shame to the top of honor
and to the size of the glory; by a light penitence made
in the pain and the pain, to the sovereign's possession
well, eternal God, in a sweetness and in a consolation infinite.
But, let's not forget it, the soul must serve God for it
only, because it is worthy to be liked and must be served
by all reasonable creature because of his/her/its sovereign
goodness.
| The book of life: Jesus crucified contemplated |
|
The Mates of Jesus and Marie
2399, Rue Iberville Montréal, (Quebec) H2K 3C8
1-514-526-2270
|
oh very dear
son, if you want the light of the divine grace, if you want
to move away your heart of all solicitudes, to curb the
harmful temptations, to be perfected in God's way, course
without lingering to the Christ's cross. In truth, he/it
has not been given to the children of God of other way which
way they can find God and, having found it, to keep it,
if it is not the way and the life of this suffering God-Man,
that as I have custom to say it and as I affirm it again,
is the book of life.
No one can have access to the gusto
that by the continuous prayer. The continuous prayer illuminates
the soul, the pupil, transforms it illuminated by light
discerned in the prayer, the soul clearly sees the Crucified
way; and, there current of an expanded heart, it moves away
of the heavy worries of the world, it rises herself above
to the enjoyment of the divine sweetness; so elevated it
is scorched of a divine fire; and elevated, illuminated,
blazing of the sort, it is transformed in the God-Man himself.
The continuous prayer finds all it in the contemplation
of the cross.
oh my very dear son, shelter you therefore
to the feet of this cross, demand to The one that there
dies for you to illuminate you so that you know yourself
fully and that damaged in the knowledge of your own shortcomingses,
you can rise to a knowledge fuller of the divine goodness
that appeared incomprehensible to you, when you saw God
raising you, you so full of shortcomings to son's dignity
and to promise you to be your father. Don't be therefore
ungrateful towards him. Apply you to accomplish in all the
will of a so big and so agreeable father. Because, if God's
good pleasure, their father comes true in the legitimate
sons, how comes true him in the adulterous sons! I call
adulterous sons those that disloyalty to the disciple of
the cross leads astray through the desires of the flesh;
legitimate sons those that endeavor to conform in all to
their master and suffering father for them, in his/her/its
poverty, in his/her/its pains, in his/her/its lowering;
three things, my very dear son, that you must hold in all
certainty for the complement and the foundation of all perfection.
These are these three things that illuminate the soul truly,
perfect it, purify it and prepare it to the divine transformation
 THE LETTER AGNÈS OF PRAGUE
The
recipient of these letters was girl of the king of Bohemia,
Ottokar, and of Hungary Constancy. Born in 1205, several
times fiancée since the childhood, she/it repulsed the demands
then in marriage of the king of England and the emperor
of Germany. In 1232, the first Franciscans came to settle
in Prague. Agnès constructed them a church, founded a hospital
then and attached there in /233 a convent where she entered
herself the following year. His/her/its correspondence with
Claire saint must be abundant enough. We possess four letters
unfortunately only of it, four answers come of Saint - Damien
and revealing of Claire's soul. These are at a time precious
testimonies of spirituality and friendship, of gentleness
and by force in the feelings. One also notices of it a mastery
of feather and a culture admirable at a woman of this time,
a knowledge of the Bible and a lucidity in the advice for
the religious life, that makes these letters of direction
of the masterpieces of the kind.
The first letter has of the to be sent shortly before
the entry of Agnès in the monastery (therefore before the
Pentecost /234); Claire calls it again" girl of the king
of Bohemia ", she tells you to him again" ", doesn't make
any allusion to the sisters of Prague; if she congratulates
it on his/her/its decision to give up the world, she doesn't
speak him of the total poverty that as if she was only about
to hire itself/themselves of it. (Some would like to delay
until 1235 the date of this letter, because the first sentence
speaks of the universal renown of Agnès, and that they assign
this renown to a letter, dated of 1235, of the pope Grégoire
IX to Béatrice of Castile).
The second letter was certainly written between 1235 and
1239, since brother Elie finds himself/itself of it mentioned
like general minister and that he was deposited in 1239.
The third letter probably dates the beginning of 1238, time
to which Agnès also asked Grégoire IX for a new regulation
of the fasting, that was granted the Him May of this year-Ià.
The fourth was finally written after a long period of silence
due to Claire's illness. This one greets Agnès of Prague
on behalf of his/her/its own sister Agnès of foundation.
however this last didn't come back to Saint-Damien that
to the beginning of 1253. It is necessary to place therefore
between January and August 1253 the date of this fourth
letter. Saint Claire had probably died when Agnès received
this last message.
| FIRST LETTER IN AGNÈS OF PRAGUE |
In Agnès lady, holy and venerable virgin,
girl of His/her/its Excellence illustrissime the king of
Bohemia, Claire, maid of Christ, and useless maid of the
Poor reclusive Ladies to the monastery of foundation Saint-Damien,
his/her/its subject and his/her/its maid, express his respect
all particular, recommend himself all to her, and wish him
to reach the glory of the eternal happiness. The renown
of your conducted saint and your blameless life arrived
until me; it is spilled besides everywhere on the surface
of the earth. I am transported of it of joy and rejoicing
in the Lord, as he/it is also all those that serve or want
to serve Christ. When you could have enjoyed all flatteries
and all honors of the world, and to reach the highest glory
even as becoming the wife legitimate of the famous emperor,
union that suited his/her/its majesty and yours, you gave
up all and you opted, of all the impetus of your soul and
your heart, for the very holy poverty and for the destitution;
you chose a nobler race spouse again: our Lord Jesus Christ,
who will always keep pure and intact your virginity. While
liking it, you will remain chaste; his/her/its caresses
make you purer again; his/her/its possession dedicates your
virginity. His/her/its power surpasses all other, his/her/its
lineage is the softest that either, his/her/its most perfect
grace. You are vowed henceforth to his/her/its embrace,
him that decorated your chest of stones precious, and suspended
to your ears of the inestimable diamonds, him that donned
you of sparkling jewels as the spring, and that put on your
head a crown of gold to the weapons of the holiness.
2.
It is why, very expensive sSur, or rather Lady that I would
not know how to revere too since you are at a time wife,
mother and sSur of my Lord Jesus Christ; arm yourselves
of courage for God's service under the glorious standard
of the inviolable virginity and the a lot of Saint poverty;
keep at the heart the burning desire to unite you to the
poor Christ and crucified, that endured for us all torture
of the cross, that pulled us thus to the power of the prince
of darkness of which the mistake of our first parents had
returned us slaves, and that reconciled us with God his/her/its
Father. Oh blissful poverty, that lavishes eternal riches
to those that like it and practice it!. Oh holy poverty,
in return for which God offers and promises kingdom of the
heaven, the eternal glory and the blissful life positively!
Oh dear poverty, that the Lord Jesus Christ condescended
to prefer to all something else, him that, of all eternity,
reigned on the sky and on the earth, him that spoke and
all has been made! The foxes, he/it said, have their lair,
and the birds of the sky their nest, but the man's Son,
that is to say the Christ, didn't find where to rest his/her/its
head; when he/it let rest his/her/its head, it was for ever,
and he/it returned the mind..
Since one so big and so glorious Lord
wanted to descend in the heart of the Virgin, since it wanted
to appear to the despised, needy and poor world, so that
the men, paupers, needy and starved of celestial food, became
rich thanks to it while taking possession of kingdom of
the heaven, exult therefore of joy, be in full bloom of
an intense happiness and spiritual rejoicing: while preferring
the contempt to the honors of the world, and poverty to
the material riches, in not confiding your treasures in
the earth but to the sky, where nor the rust doesn't gnaw
them, nor mildew doesn't attack them, nor the thieves don't
seize some, you have an ample reward assured in the sky,
and you deserved to be called sister, wife and mother of
the Son of the very high Father and the glorious Virgin
well. You know indeed, I am certain of it, that kingdom
of the heaven is not promised and given that to the poor
people by the Lord, because when one becomes attached to
a thing of here below one loses the fruit of the charity.
One cannot serve God and Mammon at a time, because, or one
is liked and the other hated, or one is served and the despised
other; a dressed man cannot fight against a naked adversary,
because his/her/its clothes providing taken, he will immediately
be reversed; one cannot hope to live with burst in this
world, and to reign with the Christ in the other; a camel
will pass by the hole of a needle before a rich cleared
the door of the sky. It is why you rejected these clothes
that are the temporal riches, in order to not to be defeated
in the struggle, and you chose the rough path and the narrow
door, in order to be able to enter in kingdom of the heaven.
What marvelous and admirable exchange: to let goods of the
earth for those of the eternity, to deserve these while
abandoning those, to harvest hundred for one, and to possess
happiness forever!
It is why I implore your majesty and your holiness humbly,
as much as I the then, for the Christ's love, to return
you yourself still more courageous in God's service, to
progress constantly in virtue, so that The one that you
will have acted as all your heart condescends to give you
the reward that you wish. I finally ask you in the Lord
to really want, in your prayers, to remember me, your useless
maid, and of the other sisters who live in with me this
monastery, and that are you all devoted: let's can us, with
the help of your prayers, to deserve Christ's mercy and
to enjoy with you his/her/its vision without end! Adieu
in the Lord, and pray for me.
| SECOND LE1TRE IN AGNÈS OF PRAGUE |
To very noble Lady Agnès, girl of the
King of the kings, maid of the Lord of the Lords, wife very
worthy of Christ, and decorated, of this fact, of queen's
title, Claire, useless and unworthy maid of the Poor Ladies,
addresses her greetings and wish him to live always in perfect
poverty. I return thanks to the author of the grace, to
The one from that comes all good and all perfection, of
what he/it decorated you with so many virtues and decorated
of so much perfection, that you became attentive and perfect
imitator of the Father who is perfected, to dawns it even
that his/her/its eyes cannot discern in you anything imperfect.
There it is, this perfection that, in the palaces of the
heaven, will seal your union with the King himself that
seat in the glory on a starry throne: this perfection consisted
for you in despising the sizes of a terrestrial kingdom;
to judge unworthy, in comparison, the propositions of a
marriage with the emperor: to practice the very holy poverty
and, with all the impetus of your love and your humility,
to follow the traces of The one to the marriages of which
you deserved to be invited.
I know you decorated of virtues, but
I don't want to bother you while overwhelming you of superfluous
praises, although, for you, nothing is superfluous if you
can withdraw some consolation of it. Therefore, since only
one thing is necessary, I will limit myself there and I
will exhort you there for the love of The one to that you
you are offered like a holy and pleasant host: remember
your vocation and, as second one Rachel, always put back
you in memory the principles of basis that make you to act:
what you acquired, keep it carefully; what you make, make
it well; moves back never; precipitate you on the contrary
and course of a light step, without stumbling to the stones
of the path, without even to raise the dust that would soil
your feet; goes confident, gleeful and happy. Advance with
precaution however on the path of happiness: don't trust
and doesn't deliver to you to whoever would like to divert
you from your vocation, to hinder your race, and to stop
you from being faithful to the Very High in the state of
perfection where the mind of the Lord called you.
To walk with more of security in the way of the commands
of the Lord, follow the advice of our very reverend Father,
brother Elie, general Minister; places them before all others
advice that one will give to you, and consider them as more
precious for you that any other grant. And if someone told
to you or suggests you of other initiatives contrary to
our shape of perfection or opposite to our divine vocation,
let's not be not his/her/its advice, even though they come
from a very loud placed character: it is the poor Christ's
that, poor virgin, you must remain attached. See as he/it
surrendered, for you, object of contempt, and am he while
making to you, you also, by love for him, object of contempt
for the world. Your spouse, the most beautiful of the children
of the men, that became, to save you, the last of the humans,
despised, struck, the whole body torn with whips, dying
finally on the cross in the worse pains: look at it, illustrate
queen, meditate it, contemplate it, and don't have another
desire that to imitate it!
If you suffer with him, you règneras with him; if you cry
with him, you will share his/her/its joy; if you die with
him in the middle of the tortures of the cross, you will
be going to take possession of the celestial homes; in the
splendor of the saints, your name will be registered to
the book of life and will become glorious among the men,
you will participate forever and in the eternity to the
glory of kingdom of the heaven for abandoned asset of the
terrestrial and ephemeral goods, and you will live in the
centuries of the centuries. Farewell, sister and beloved
Lady, adieu in the Lord your spouse; doesn't forget to recommend
us to the Lord in your fervid prayers, my sSurs and me that
are so happy to all the although the Lord, by his/her/its
grace, operates in you. Recommend us urgently also to the
prayers of your sisters. Farewell!
| THIRD LETTER IN AGNÈS OF PRAGUE |
To his/her/its
very honored Lady in the Christ and sister tenderly beloved,
Agnès, sister of the famous king of Bohemia, but especially
sister and wife of the sovereign King of the heaven, Claire,
very humble and unworthy maid of the Christ and the Poor
Ladies, joy of the salute in the author of the salute, and
everything that one can want better. The happy news that
I always receive your spiritual blossoming and your progress
more promising in the race than you undertook to conquer
the reward of the heaven fill me of a joy in the Lord and
a rejoicing of as much more intense, that I see a marvelous
complement of the very very mediocre imitation that my sisters
and I try to achieve the poor and humble Christ there.
I have very subject therefore to rejoice me, and no one
could delight me my joy, when I see realized that that since
this earth I want: you triumph over a manner terrifying
and surprising of the enemy's ruses, of the pride that threw
the whole human kind in his/her/its loss, of the vanity
that sows the madness to the man's heart; you triumph some
with this admirable wisdom that you seem to hold of plugs
it even of God; of the whole strength of your faith, you
hold in your poor arms the treasure hidden in the field
of the world and the human heart, incomparable treasure
since he/it is bought to The one that made all things of
nothing. To use in their clean sense the apostle's terms;
I consider you like a very God auxiliatrice, as the support
and the comfort of the members cut down of his/her/its ineffable
Body. Who would therefore forbid me to rejoice me to this
thought? Rejoice you therefore always in the Lord, you also,
beloved sister, and don't permit to no bitterness, to no
cloud, to come to darken your joy; you that are my beloved
Lady in the Christ, you the joy of the angels and the crown
of your sisters.
Place your mind before the mirror of the eternity, let your
soul bathe in the splendor of the Glory, unite you of heart
to The one that is the incarnation of the divine gas, and,
thanks to this contemplation, transform you entire to the
picture of his/her/its divinity. You will manage thus to
feel that that only discern his/her/its friends; you will
taste the hidden sweetness that God himself has, since the
beginning, reserved to those that like it. Without granting
only one look even to all misleading seductions by which
the world links the poor blinds who become attached to it,
like all your to be The one therefore rather that, by love
for you, is also given itself entire, him of which the sun
and the moon admire beauty, him that lavishes the rewards
of which the size and the value are without boundary-marks.
I want to speak of the Son of the Very High, that the Virgin
gives birth without stopping being virgin. Attach you to
this very soft Mother who put to the world this child that
the heaven could not contain; her, yet, contained it in
the small cloister of his/her/its stomach and carried it
within virginal.
Who would not divert itself with horror from the enemy of
the human kind and his/her/its ruses: he/it makes our eyes
sparkle the prestige of ephemeral and misleading glories,
and endeavor by there of to reduce to nothing what is bigger
than the sky. Because a supporter's soul, that is the worthiest
of all creatures, is evidently returned by the bigger God
grace than the sky: this creator, that the immense heaven
and all other creatures cannot contain, the soul of the
only supporter becomes his/her/its stay and his/her/its
home; it is sufficient for it to possess what the impious
refuse: the charity. The one that is the very truth testifies
to some: & laquo The one that likes me, my Father will
like it, me also I will like it, and we will come to him
and we will make in him our home & raquo.
66;De even therefore that the glorious Virgin of the virgins
carried it materially, in the same way you you be able to
always carry it spiritually in your chaste and virginal
body if you are his/her/its traces, and particularly his/her/its
humility and his/her/its poverty; you will be able to contain
in you The one that contains you, you and all the universe;
you will possess it well of way more real and more concrete
than you could not possess the perishable goods of this
world. A lot of kings and queens of this world, whose pride
would like to rise until the sky, as far as touching of
the head the firmament, let themselves to abuse on the contrary
and to seduce; and yet... they will end up well being reduced
in rot!
I now come from it to the explanations for that you asked
me, and has what I believe to answer you. It is about the
feast days that our glorious Father holy François prescribed
us to celebrate especially, including, you believe, while
adding some food to our plain. You will know this for your
guidance: except for the patients and the particularly fragile
sisters (to which holy François recommended us well and
neat to procure with the biggest possible devotion all food
without consideration of rule interdiction), no of us, so
long as she is healthy and valid, should never follow another
régime that the one of the fast, and it as well the days
of feast that the holiday; the fasting should be perpetual,
except Sunday and Christmas day: those days, he/it is allowed
us to have two meals. The plain Thursdays, the fasting is
let to every sister's will, and the one that would prefer
not to fast must be let free. As for us that we carry well,
we fast every day, except Sunday and Christmas day. We are
not non obligated to fast during the paschal time as well
as us soaps by a ticket of François saint, nor to the feasts
of Marie saint and the holy Apostles, unless they fall one
Friday. As I told it higher, us that are healthy and valid,
we are content every day of the only food permitted in fast.
However, we have neither a body of steel nor a solidity
of granite; we are weak and subject to the infirmities of
the nature. As I pray you, beloved sister, to curb with
wisdom and discernment the rigor exaggerated of your abstinence
of which I had some echoes. And I ask you in the Lord to
live to rent it, to make reasonable the homages that you
return to him, and to season your sacrifice of the wisdom
salt always. I wish you a health as good as me then to want
it for myself. Remember, in your holy prayers, my sSurs
and me.
| FOURTH LETTER IN AGNÈS OF PRAGUE |
To
the one that is the half of his/her/its soul and the object
of his/her/its most tender affection, to the famous queen,
wife of the eternal King : to Lady Agnès, beloved mother
and dear girl between all, Claire unworthy maid of the Christ
and maid useless of the Christ's maids who lives in the
monastery of Saint-Damien to Foundation, address his/her/its
greetings and wish happiness to sing a new hymn with all
holy virgins before the throne of God and the lamb, and
the happiness to follow the lamb heart. The only obstacle
to our correspondence was the absence of mail and the insecurity
of the roads. 7 today that presents itself the opportunity
to write you, I am all happy of it for you, in the joy of
the mind-Saint, and I am delighted with that that, to the
example of Agnès saint, this other very holy virgin, you
abandoned all vanities of the world to hold incomparable
way to the lamb without stain that erases the sins of the
world. Happy the one to that is granted this intimacy of
the divine banquet! Happy if she/it likes all his/her/its
heart The one whose beauty makes the admiration of the angels
for the eternity, The one whose love makes happier and the
stronger contemplation, The one that fills us with his/her/its
goodness, that impregnates us of his/her/its sweetness,
and whose memory is so luminous and so soft to our soul,
The one whose perfume has the deaths relived and of which
the heaped vision of happiness the inhabitants of the celestial
Jerusalem, since it is the splendor of the eternal Glory,
the burst of Light without end and the mirror without stain.
Contemplate every day this mirror, oh
queen marries Christ, and candle you continually to know
how to don, internally and on the outside, your most beautiful
attires, how to decorate you of the flowers of all virtues
and ornaments that suit your quality of girl and wife cherished
of the Large King. This mirror reflects the blissful poverty,
the holy humility and l57;ineffable love: it is there what
you will be able to discover, with God's grace, on the whole
surface of this mirror.
In top of the mirror, indeed, here is
the poverty of the child lain down in the manger and enveloped
of some mean diapers, humility admirable and astounding
poverty: the King of the angels, master of the sky and the
earth, rests in a trough of animals! - In the middle of
the mirror, consider the humility, that means the blissful
poverty, fatigues without number and the injuries that he/it
underwent for the redemption of the humanity. - Finally,
to the low of the mirror, contemplate the ineffable love
that drove it as far as wanting to suffer on the wood of
the cross and to want to die there of the kind of most infamous
death that either. And this mirror, of the top of the cross,
attracted himself the attention of passersby on what had
to be the subject of their contemplation: Oh you all that
pass on the path, stop yourselves and see if he/it is a
pain similar to mine! TO this plaintive scream answer all
of only one voice and a same heart: Your memory doesn't
leave me, and the anguish hugs my soul. You can, queen of
the King of the sky, to be each day more scorched of the
devotion of this love! Contemplates the unspeakable happiness,
the riches and honors again without end that he/it procures,
and you will shout to him, of all the ardor of your desire
and your love,: & laquo Takes me with you, my celestial
spouse, I pursue you on the trace of your perfumes. I won't
stop running that introduced once to the storeroom. when
your left arm will sustain my head, that your right will
hug me and that you will give me your mouth the delicious
to kiss & raquo.
In the middle of this contemplation,
remember your poor mother, and say you although I engraved
your soft to remember, of indelible way, to the deepest
of my heart, because you I am expensive between all. What
to tell you besides? The language of the body is impotent
to express the affection that I have for you; it is the
one of the mind that must express it and speak. The language
of the body is faltering to translate the love that I have
for you, my blessed daughter, fully but the language of
the mind complètera what I only expressed half. Receive
my words with kindliness and goodness; wants to see my maternal
love there only for you and for your daughters; recommends
them urgently in the Christ my daughters and myself. My
daughters, and especially our very sage sister Agnès, recommend
themselves to yours of all their heart. Farewell, very dear
girl, farewell to you and to your sisters while waiting
for the throne of glory of the Very High, ask all for us.
I especially recommend to your charity our brothers, carriers
of this letter, Beloved brother, dear to God and to the
men, and brother Bonaugure. Amen.
by the family Franciscan Europe
& Theresa copySainte of the child-Jesus.
"The Trinidad is the Heart of our heart"
The interiority is
this burn to God's fire.
|  The interiority and Joy
On the road of the interiority
joy springs of the Heart of Dieu.Joie to believe,
to hope, joy to like, to be liked.
On the road of the interiority joy shines to God's
clarities. Joy of Transfigured it, transfiguring
joy, luminous, radiant joy.
On the road of the interiority joy grows to the
fire of the mind. Joy impregnated, shared joy,
inexhaustible lasting joy.
On the road of the interiority joy overabounds
to God's excessiveness.
Joy of the Salute in Jesus, of the living Speech,
joy of the Banquet eucharistique, of Kingdom already
present. On the road of the interiority joy sounds
to God's Alliances. Joy of filiation to the Father,
of communion to the Son, of unit in their Mind,
joy of the fraternity. |
 Of the asceticism.
Then small brother, small sister, let's dig, let's
dig our roots while living the moment présent,sans
what we will be fluttering as leaves to the will
of wind. It is easy to flutter, by many lights
to be attracted.
Constantly fix the goal, let's not lose it of
view.
Silent diving supposing the effort, but the rapture
of the depths will surpass the pain of the practice
infinitely.
One instant, it is a treasure." "Every instant,
it is one eternity of joy for the sky". Saint
Theresa of the child - Jesus
If the discouragement besieges you, recognize
his/her/its treacherous merry-go-round.
Obstruct the faille cleverly by which him assaille.
Oppose him the humility while renting God in his/her/its
goodness.
Before recall Him you not to be anything, all
to owe to Him, doesn't must Him anything. Learn
the Lord the humility, the sweetness. Give him
your burden to find rest (Mt 11,28-29)
As breathing deeply takes the cross of these moments
and in the praise wait the hope. She/it would
not know how to linger because the disarmed discouragement
will capitulate, discouraged". The unique happiness
on the earth, it is to apply to find delicious
always the leaves that Jesus gives us." |
 Interiority Silence present Moment
"Sing to God of all your heart and with recognition,
the psaumes,des hymns and the actions of graces."
Collar 3,16
The praise is born of the interior feast; it flows
as milk and the honey,
in ferment of joy and peace fed to the fruits
of the mind.
The marvelous and divine praise also introduces
to the interior feast.
She/it frees our borders, knocks our walls down,
recreate us to the breath of the mind.
Let's sing, let's play for the Lord, let's rent
it in all his/her/its attributes,
let's rent it for all his/her/its works in this
language of the sky, the angels and saints." Peoples
bless our God, give a voice to his/her/its praise.'
Ps 66, 8-9, |
 The interiority and Praise
Let's return forever thanks to God; all comes
us of Him by grace and by grant.
The daily given in shares contains for each the
better and most divine
.
The bread of every day is offered us by the maternal
hand of a God of love. In the same way each event
becomes God's sacrament.
"Let's return thanks to the Lord of life for all
his/her/its grants. He/it made everything and
everything that he/it made He/it gave it. Graces
are returned to Him.
"Drawn of Noah, drama of Lanza Del Vasto. (1)Cassette
Novalis "My name is written in the sky." |
Attention, if I didn't put
the good ties under the pictures
Attention, if I didn't put
the good ties under the pictures
to stay up to send me @ to correct the author of the picture
Thank you
man who walks
Texte of Christian Bobin, 1995,
 He/it walks. Without stop he/it walks. He/it goes here and
then there. He/it spends his/its life on a few sixty-kilometer
long, thirty of large. And he/it walks. Without stop. One
would say that rest is forbidden him. What one knows him,
one gets it from one book. With the ear a few finer, we could
do without this book and could receive his/her/its news while
listening to the song of the sand particles, raised by his/her/its
naked feet. Nothing gets over its passage and his/her/its
passage doesn't finish some. They are first four to write
on him. They have, when they write, sixty years of delay on
the event of his/her/its passage. Sixty years at least. We
have of it a lot more, two one thousand. Everything that can
be said on this man is behind him. He/it keeps a beforehand
stride and his/her/its speech is as it, constantly in movement,
without end in the movement all to give herself. Two thousand
years after it, it is like sixty. He/it has just passed and
the gardens of Israel quiver again of his/her/its passage,
as after a bomb, the burning waves of a breath. He/it goes
naked head. The death, wind, the injury, he/it receives all
of face, without slowing down ever his/her/its step. To believe
that what torments it is not anything in look of for what
he/it hopes. To believe that the death is hardly more that
a wind of sand. To believe that to live is as he/it walks...
without end The human is what goes thus, naked head, in research
ever interrupted of what is bigger than one. And the first
come is bigger than we: it is one of the things that this
man says. It is the unique thing that he/it tries to make
enter us in our heavy heads. The first come is bigger than
we: it is necessary to detach every word of this sentence
and to chew it, to brood over it. The truth, that eats itself.
To see the other in his/her/its nobility of solitude, in beauty
lost of his/her/its days. To look at it in the movement to
come, in the confidence to this arrival. It is what he/it
exhausts himself/itself to tell us, the man who walks,: don't
look at me, me. Look at the first come and that will be sufficient,
and that should be sufficient. He/it goes right to the human's
door. He/it waits that this door opens up. the human's door,
it is the face. To see face-to-face, one to one, one by one.
In the concentration camps, the Nazis forbade the deportees
to look at them in the eyes at the risk of immediate death.
The one of which I don't welcome the face anymore--- and to
welcome it, it is necessary that I wash my own face--- that
one, I empty it of his/her/its humanity and I empty myself
myself of it. He/it is eternally Jewish by his/her/its mother,
Jewish by his/her/its father, Jewish by this way to be going
everywhere without finding a shelter nowhere, marvelously
Jewish by his/her/its childish love of the riddles--- as the
bird who interrogates by his/her/its song and receives for
all answer a stone and sing again, even died sings, again,
again, again, long after that the stone that killed it became
again crumbly, dust, silence, less that silence, nothing,
and still this vibration of the pure song in the mere nothing
demonstrated of the world.
The
death is saving, life is extravagant. He/it only speaks of
life, with his/her/its words to her,: he/it seizes pieces
of the earth, collect them in his/her/its speech, and it is
the sky that appears, a sky with trees that fly, of the lambs
who dance and of the fish who burn, a sky infréquentable,
populated of prostitutes, madmen and revelers, of children
who explode to laugh and of women who don't go back home,
so of world forgotten by the world and celebrated there, immediately,
now, on the earth as much that to the sky. It is a weight
of the mercantile societies--- and all societies are merchant,
all have something to sell--- that to think people as things,
that to distinguish the things following their rarity, and
the men following their power. Him, he/it has child's heart
of nothing knowledge of the distinctions. The virtuous and
the hooligan, the beggar and the prince, he/it addresses to
all of the same limpid voice, as if there was not virtuous,
nor crude, nor beggar, nor prince, but only, every time, two
living face-to-face, and the speech in the middle of the two,
that goes, that comes. What he/it says is illuminated by poor
verbs; take, listen, come, leave, receive, go. He/it doesn't
speak to attract on him a dust of love. what he/it wants,
it is not for him that he/it wants it. What he/it wants, it
is that we supported ourselves to live together. He/it doesn't
say: like me. He/it says: like yourselves. There is an abyss
between these two words. He/it is on one hand from the abyss
and we remain the other. This and maybe the only man who ever
spoke indeed, broken the ties of the speech and the seduction,
the love and the complaint. It is a man who goes from the
praise to the disaffection and the disaffection to the death,
always active, always leading. He/it doesn't make of indifference
a virtue. One day he/it shouts, another day he/it cries. He/it
crosses the human's whole register, the emotional wide range,
so radically man that he/it touches to the god by the roots.
He/it is soft and abrupt. He/it breaks, he/it burns and he/it
comforts. Goodness is in it like a chemically pure matter,
a diamond. His/her/its mind is slightly absent, and this mere
nothing of absence is his/her/its manner to be attentive to
all. Taken in a chaos of desires and complaints, tight by
a crowd that jostles itself his/her/its favors as one sees
some sparrows falling in cloud on only one piece of bread,
he/it distinguishes the rustle of only one hand very well
on a flap of his/her/its coat, he/it immediately turns around
and demand that touched it, that stole from him a part of
his/her/its strength.
The
thief--- because it is of course a woman, because the women
knew how to know very quickly in him biggest living intelligence,
the intelligence of the grant, because the women are not mistaken
on the light that comes out of him, it is the same that leaves
from them to bathe the fleshes of their children--- the thief
by love is the one that probably has it sensible best: take
what I give you, I give it to you without condition and, because
I absolutely give it to you, there is absolutely some for
all--- what one shares increases. He/it says that he/it is
the truth. It is the speech that is the humblest that either.
The pride, it would be to say: the truth, I have it. I detain
it, I put it in the case of a formula. The truth is not an
idea but a presence. Nothing is present that the love. The
truth, him the East by his/her/its breath, by his/her/its
voice, by his/her/its manner in love with to contradict the
laws of weight, without making sure there. That the millions
of men ate its name, that they painted his/her/its face with
gold, made sound his/her/its speech under domes of marble,
it doesn't prove anything as for this man's truth. One cannot
grant credit to his/her/its speech because of the historic
power that left from it: his/her/its speech is only true to
be disarmed. His/her/its power to him, it is to be without
power, naked, weak, poor--- put to naked by his/her/its love,
weakened by his/her/its love, impoverished by his/her/its
love. Such is the face of the biggest king of humanity, of
the only sovereign who ever called one by one his/her/its
topics, in a low voice of nurse. The world could not hear
it. The world only hears where there is a little noise and
of power. The love is a king without power, god is a man who
walks well beyond the fall of the day. Something before his/her/its
arrival senses it. Something after his/her/its arrival remembers
him. Beauty on the earth is this something. The beauty of
the visible is made of the invisible tremor of the atoms displaced
by his/her/its body in walk. He/it comes of a family where
one works wood. He/it works the hearts that are otherwise
hard that wood. They are some to enter in his/her/its work.
He/it forms them with pain to the principles of a new economy:
one doesn't make anything by set, one goes from the unique
to the unique. One doesn't sell, one donne.Il often speaks
of his/her/its father. An adult who speaks of his/her/its
father, it is a man who warms a shade. Him, it is different.
One would say, as he/it speaks to of it, that his/her/its
father is not in the past but in the avenir.Son father has
the high verb. His/her/its voice startles the beasts and the
men. The father has reputation of storm, the son comes to
pacify it, to tame it. He says: my father, see, it is like
a man who had two sons, a calmness and a mad that immediately
wanted his/her/its portion of an estate and that spent it
in wines, in women, in games of all sorts. Then he/it was
hungry, the mad, he/it didn't have a coin anymore in pocket
and he/it came back home ashamed. He/it hid in a corner and
he/it ate with the beasts. The father, when he/it discovered
it, tightened it in his/her/its arms, pulled it in full light
and decided of a big feast, for everybody. Did the other son
grouse, didn't that please to him, as many expenses suddenly
and for whom, for an ungrateful, a loafer, to what that acts
as to be reasonable, saving and faithful, to what does that
serve then?
The
father drank, sang, laughed. He/it didn't hear anything of
these reproaches. It was a particular man: he/it only heard
joy--- for the rest, he/it was deaf. His/her/its mother, he/it
never speaks to of it. She/it is everywhere in him. It is
a small farmer, nearly a teenager. It is on his/her/its face
that he/it opened the eyes for the first time. This first
time is for it as for all human being, written down to the
deepest of the flesh, indelible. In the countries, one says
a child that he/it rather takes after his/her/its father or
rather of his/her/its mother. Him, he/it "takes after"
his/its mother the size of his/her/its look, and the maintained
sweetness until in his/her/its words, his/her/its roughest
words. She/it sees it dying. It is the worse thing that draws
to arrive to a mother. There are not any words for this pain.
There is not any word in any language for what pulls us living
to our life. There are only his/her/its words to him that
are more that of the words. He/it doesn't seem to follow the
path known of him. One could even speak of hesitations. He/it
looks merely for someone that hears it. This research is almost
always disappointed, his/her/its path is the one of the disappointments,
of a village to the other, of a deafness to the following.
So water under the earth, when she/it looks for an exit, breaking,
turning, coming back, coming back, leaving--- until the final
genius stroke: the big stream emerging to the naked air, the
last powedered dam. Manage well little to follow his/her/its
step. A handful of men and some women. The women have an old
conjugal bond with fatigue and the refusal of the fatigue.Vers
the end, he/it announces that where he/it goes" no one
will be able to follow it and that it is not by an abandonment,
since where he/it goes" he/it will be with the same kindliness
continued for each. The societies take us in quantities, in
blocks, in masses, in numbers. Where he/it goes", we
will be able to go otherwise only him: only--- as to an appointment.
The four that describe his/her/its passage pretend that, death,
he/it recovered from the death. There is probably the breakpoint:
this history that borrows by a lot of sides to the serene
light of Orient, takes here an incomparable dimension. Or
one parts with this man on that point, and one makes of him
a sage as there was some of the thousand, leave to grant him
prince's title. Or one follows it, and one is vowed to the
silence, everything that one could say being then inaudible
and denies. Inaudible because denies. The man who walks is
this mad that thinks that one can taste one life so abundant
that she even swallows the death. Those that fit together
his/her/its step and believe that one can stay eternally to
quick in the clarity of a love word, without losing breath,
those, ever insofar as they hear that that they say, strength
is to consider them like madmen. What they pretend is inadmissible.
Is their speech denies and while are worth other words, all
other words exchanged since the night of the centuries? What
is it that to speak? What is it that to like? How to believe
and how not to believe?
Franciscan interiority
Interiority
Introduction
For you, when you pray, withdraw you in your room, farm,
on you the door and ask your Father who is there in the secret...
" (Mt6,6)
One could add to this speech:
Find you a corner of prayer, that he/it is always the same.
Let march the agitated thoughts quietly, offer them quietly
the agitated thoughts, offer them to the Lord.
Stretch toward the abandonment to free in you the mind-Saint.
In the tranquillity of the depths hopes you the Beloved.
Present you to Him.
Let it look at you,
Let it pacify you,
Let it transform you,
Let it transfigure you,
Let him the initiative of the meeting,
Let make it Alliance.
In the silence of the depths wants you the Beloved.
He/it knocks at the door, here it is
that I knock at the door" he says.
The ultimate goal of the interiority is the union God's, figurative
by the intimate meal with It: "
Him close to me, me close to Him." (Ap3,20) Letter has a son
on the pain
Oh my son, I want all myself that you are a lover, a disciple
of the pain. I want all myself that you are abandoned of all
temporal and spiritual consolation; such is my consolation,
I pray you that she/it is she yours. I don't hear to serve
to like nor for no récomprense;; but I hear to serve and to
like because of God's incomprehensible goodness. I want that
you grow again, that you are born again in this desire to
be distressed for the love of the man-God Jesus - sorry Christ.
I don't formulate another vow that this one, you are always
able to grow in the union with God, in the hunger, in the
thirst to be distressed always, so much that you will live.
'' P. 143 (Same references)
This union presupposes the irrevocable
welcome of God formulated by the Virgin Marie to The Gabriel
archangel:
"I am the maid of the Lord, that him I am made according to
your speech." (Lc1,38) Marie's abandonment, bathed of recognition
and action of grace, becomes the model of the one where of
the one that wants to see God. '' Remember yourselves, oh
very soft Virgin Marie, that one didn't hear to say ever that
none of those that had resorts to your protection, implored
your help and asked your intercession, has been quit of You.
Animate of a similar confidence, oh Virgin of the virgins,
oh my Mother, I come to you, I run toward you and, moaning
under the weight of my sins, I prostrate to your feet. Oh
Mother, of the Verb, don't reject my prayers, but listen to
them favorably and condescend to grant them.
Amen! "" (holy Bernard)
& copy anges/San Gabriele 3_small.jpg
The interiority is Jesus' silent monitoring
in our soul, invited to drink to the ineffable sweets of his/her/its
Heart.
She/it is the scream in love with our
desire toward Him and coming down in the well of his/her/its
infinite Mercy. To enter in interiority, it let to calm the
interior agitations and to "hold his/her/its equal and silent"
soul as he/it is written to the psalm 131 (130). When wind
disturbs the surface of water it makes impossible the vision
of the depths. In the same way, below our being's emotional
agitations, (feelings, emotions, passions) hides the beauty
of God's Face. The interiority is the secret pilgrimage toward
this holy Place. She/it is the faithful and silent asceticism
that allows God to seduce us and to fill us.
She/it is history of determination,
no of feelings; the consolations are granted us to give back
breath to the effort. Jesus invites us to all to abandon Him
to possess It, Him, the only one, the true happiness. Kingdom
is us, what prodigy, of it!
The knowledge and the love of Jesus
Christ being the" Very supreme ", tells us Saint Paul (Ph3,
8)
The whole remains nearby (attachment,
belongings, desires, etc.) is only sweepingses. The attachment
to oneself, to his/her/its clean love, to his/her/its clean
will, home again the biggest obstacle of this interior course.
But God guides us by his/her/its Mind.
He/it indicates us the road to follow to unite us to Him in
a holy Alliance, in eternal marriages. Let's let behave by
his/her/its Mind!
Speech and Eucharist will be Light and
Substance in this unifying quest. "
God's Speech is life, it is food. His/her/its
Speech is truth it changes our lives". (1)
"The Eucharist is the shape of prayer the highest and most
powerful. God gives himself/itself to us and we offer ourselves
to Him." (2) she/it is action of grace for God's alliance
with his/her/its people and with each of us.
Saint Joseph of Copertino O.F.M.
 Saint Joseph of Copertino:
"A faithful disciple of the Poverello of foundation"
Message of Jean-Paul II CITE OF VATICAN, Tuesday June 17,
2003 (ZENIT.org) -
Jean-Paul II greets in Joseph saint of Copertino (1602-1663)
a saint quite singular and a "faithful disciple of the Poverello
of foundation", in his/her/its message in the P. Joachim Giermek,
general minister of the conventual minor Brothers, for the
400th birthday of the saint's birth (2002-2003).
The church celebrates it September 18.
His/her/its face, writes Jean-Paul II is an invitation for
the conventual minor Brothers to "deepen their religious vocation
to answer with a new impetus, as he/it made it in his/her/its
time, to the big challenges that pose the society", "just
before the millennial IIIe".
& Giuseppe copySan da Copertino o.f.m.
1_small.jpg
"Known as "the saint wheel", for his/her/its frequent
ecstasies, Joseph of Copertino, underline Jean-Paul II, is
"a spiritual guide" for all, because he/it "invites the supporters
to assist the most intimate waitings of the cSur."
He/it incites them to "search for the
deep sense of the existence", and "pushes them to meet God
personally while giving way fully to his/her/its will."
"Boss of the students", he/it is an
encouragement for "the world of the culture" to "found the
human knowledge on "God's wisdom.
"Saint Joseph of Copertino, explain
Jean-Paul II, distinguished itself by his/her/its simplicity
and his/her/its obedience.
Detached of all, he/it lived continually
under way, while moving of a convent to another as his/her/its
superior asked him" and while always getting back "in "God's
hands.
He/it accepted "the humiliations and
the doubts that the originality of his/her/its charismas didn't
fail to cause."
"He/it always had the Crucifix present
to the mind and to the cSur, between the sufferings of one
misunderstood and often full life of obstacles", what never
stopped it from "transmitting his/her/its holy and Franciscan
rejoicing".
In this year of the hundred-year-old
IVe, numerous religious, pastoral and cultural initiatives
aim to make rediscover the actuality of a "extraordinary mystic",
dedicated to the prayer and the contemplation.
"That the heroic evangelical testimony
of this "fascinating God man either therefore, exhort the
pope, for the men and the women of our time "a strong call
to live his/her/its faith with passion and enthusiasm in the
multiple and complex situations of the contemporary time."
ZF03061702
Joseph of Copertino, him & laquo
holy wheel & continuous raquo & laquo to speak to
the young & raquo
Speech of Jean-Paul II for the 400th birthday of his/her/its
birth
MENTION VATICAN, Sunday October 26, 2003 (ZENIT.org)
 &©San Giuseppe da Copertino o.f.m. 2_small.jpg
-Saint Joseph of Copertino "didn't pass of fashion",
he continues "to speak to the young", affirm Jean-Paul
II owing a few 6.000 pilgrims come to Rome to celebrate the
400th birthday of the saint's birth and that the pope received
Saturday morning in the room Paul VI of Vatican.
Saint Joseph of Copertino (1603-1663) is in particular the
holy boss of the students, having himself enjoyed a particular
help of the Providence to surmount the exams giving access
to the ministration. His/her/its mystic's grants that appeared
by ecstasies and the levitations so impressive that one called
it "the marvelous saint wheel" made also of him
the holy boss of the pilots of planes.
Jean-Paul II added that holy Joseph of Copertino offers a
"exemplary holiness model" and that he is a "master
of prayer."
In presence of the pilgrims, accompanied by the P. Joachim
Giermek-to which the pope addressed a message for this birthday
(cf. ZF03061701)-and by the cardinal Sergio Sebastiani, Jean-Paul
II underlined the deep wisdom and the "simple language"
that characterized life tormented of the "saint wheel."
He/it was able to indeed, underlined the pope-that read the
beginning and the end of his/her/its speech -, to be raised
by the ecstasy whereas he/it prayed or celebrated the Mass,
or when he/it stopped to contemplate a religious picture.
This extraordinary particularity caused in particular, in
the "arm of Charlemagne" of the colonnade of the
Saint Peter place, the exhibition "Visions and ecstasies"
on the mystical life, inaugurated by the cardinal Angelo Sodano
October 15 and open until January 18, 2004.
"Saint Joseph of Copertino lived an intimate union with
the mind Saint, underlined the pope. He/it was quite possessed
by the mind, of which he/it taught God's things to translate
them then in a simple and comprehensible language to all.
This is how he/it became an authentic master of the faith,
without possessing a big culture, and today "he/it continues
again, to speak to the young."
Jean-Paul II exhorted studying and teaching to follow the
example of Joseph saint of Copertino, so that "the human
knowledge, always open to transcendence, advance surely toward
a knowledge fuller of the truth."
To the saint's colleagues, the pope recommended it like a
"model exemplary" of evangelical perfection. "For
those that kissed the ideals of the consecration, said the
pope, he/it represents a strong call to live tense always
toward the securities of the mind, completely dedicated to
the Lord and the service of the necessary charity towards
our brothers".
The Franciscan family and the Italian city of Copertino celebrate
this year thus in joy and no less solemnly the fourth centenary
of this conventual Franciscan original of Copertino, close
to Lecce, indicated Anita Bourdin in the magazine "Magnificat"
to the date of last September 18, date of the saint's liturgical
feast. Brother Joseph had been welcomed in the order no without
difficulties, in particular for his/her/its exams, gotten
providentially finally.
However, from 1630, he/it was encouraged of ecstasies and
very prolonged levitations. As people perceived more and more
some and that the community wanted to avoid some messes, it
was always sent more aside in convents: it accepted with joy
all these displacements.
Accused of affected holiness he/it must even undergo a suit
where his/her/its innocence was shown, and it died out to
the convent of Osimo, in the province of Ancona. It has been
beatified in 1753 by Benoît XIV and has been canonized
in 1767 by Clement XIII. The "fioretti" returns
the saint's observation among others to a knight: "My
child, go wash the face! " The knight understood and
confessed.
Religious of the Virgin Marie, brother Joseph didn't hesitate,
one says, to invite the herds to join his/her/its celebration
of the Virgin's litanies, in a mind all Franciscan of the
involvement of the Creation to the praise of God's children
. ZF03102602 this text belongs
to them
Jesus' call
Mrs. Denise Christiaenssens o.f.s.
The ascension
Then he/it took them until Béthanie verse and, raising the
hands, he/it blesses them. And it occurred, as he/it blessed
them, that he/it parted with them and was taken away to the
sky. For them, having prostrated before him, they returned
to Jerusalem in big joy, and they were constantly in the Temple
to rent God. St. Luc. hp. 24,v 50-53
Then he/it took them until Béthanie verse and, raising the
hands, he/it blesses them. And it occurred, as he/it blessed
them, that he/it parted with them and was taken away to the
sky. For them, having prostrated before him, they returned
to Jerusalem in big joy, and they were constantly in the Temple
to rent God. St. Luc. hp. 24,v 50-53
We are all named to become apostles
in our tower, like this flower that needs his/her/its consSurs
to be held together and to support itself/themselves in the
cold weather and the heat, that is together that they give
their best perfumes to liven our joy. Us also, let's remain
together united in joy as in the pain to return glory to God
of us have give his/her/its Only son Jesus who is always living
in us for his/her/its only glory. & copyAuteur
Mrs. Denise Christiaenssens o.f.s.
This sheaf of daisies reminds us that
we must support our priests in their ministry by our prayer
and our sufferings and our joys so that, while being in the
shade, they know that we are there for them. When the movement
of the daisies has been established drank them was to allow
the priests to have a person who prays for it until the end
of their life and the priest makes in the same way; therefore,
the first of the two that arrives to the sky helps the other
to enter there. Therefore, dear brother priest finds yourselves
of the generous souls that want to take you in their cSur
and to help you in your ministry incognito towards the eyes
of the men well but known to God's eyes. &
copyAuteur Mrs. Denise Christiaenssens o.f.s.
Your http://pretresdumonde.com/site
"However The Lord Jesus, after seeing
them spoken, was removed at the sky and he sat down to God's
right. For them, they left to preach in all place, the Lord
acting with them and confirming the Speech by the signs that
came with it. ''
St. Marc. hp 16,v 19-20
'' And now me, I am going to send on
you what my Father promised.
You therefore, stay in the city until
you are donned of the strength of of it - high. '' St. Luc,
hp, 24, 49,
As these white bells that go up to all
their whiteness, let's be as them of the white souls of the
purity to tell all that we are lived by God Trinitaire to
go in mission for God's Glory. By misfortune we lost our whiteness
so, let's go as early as possible to the sacrament of the
reconciliation to recover this whiteness, because one cannot
bring a surplus of weight when we leave in mission; therefore,
to let the sin in the confessional and let's leave allégrement
toward the mission that God to chosen for each of us as he/it
made with his/its apostles.
& copyAuteur Mrs. Denise Christiaenssens
o.f.s.
'Finally he/it appeared at eleven themselves
while they were at table, and he/it blamed them for their
incredulity and their persistence to not to add faith to those
that had seen it resuscitated.
And he/it tells to them: ' Go all over
the world, proclaim the gospel to the whole creation; The
one that will believe and will be baptized, will be saved;
the one that won't believe, will be condemned.
And has the signs that will come with
those that will have believed; in my name they will hunt the
demons, they will speak in new languages, they will seize
some snakes, and if they drink some deadly poison, he/it won't
make them a pain: they will impose the hands to the invalids
and these will be healed.' St. Marc, hp 16.14-1,
A
button of daisy without the petal half note, this button doesn't
have any power, no beauty, any utility that is as to see the
sky always gray and that is that God doesn't call the young
men and the girls anymore to apostle's mission in the world,
that there is not any more relief etc, it is that we lost the
Faith in us and our Hope in God's power; but if one took more
time to pray, to meditate and to listen one could see that God
accomplishes more marvels. Let's
do return thanks to God for our 4 new priests of Marie Jeunesse
who have been dedicated by My Lord André Gaumond in the diocese
of Sherbrooke to Quebec, to Canada; yes, today, does God call
again, but take ourselves the time to listen to God's call?
Thank you in Partrick Rancourt, Martin Proulx, Dominic LeRouzès
and Patrick Laflamme that had courage to make a demand to
their bishop, persevered then until their ordination that
took place May 24, 2003; work is not finished, on the contrary
it begins.
As
these daisies that regroup around the button to make a beautiful
flower of it, that all sheep who are in the sheepfold of our
diocese come to group themselves around their archbishop to
support the church and to become according to their vocation
of the Christ's missionaries Dead and Resuscitated Jesus,
Living by us and the Father.
& copyAuteur Mrs. Denise Christiaenssens o.f.s.
Saint
Léopod Mandic o.f.m. capuchins
Saint Léopold Mandic Priest 1st Order Santoral Franciscain
p. 209-212 celebrate July 30
 Born
in 1866 in Herceg Novi(Dalmatie), Bogdan Mandic enters among
the Capuchins of Bassano Grappa del (Veneto) in 1884 and received
the name of Léopold. After his/her/its ministerial ordination
in 1890, he/it remained seven years in Venice as confessor,
was named superior then of the hospice capuchin of Zara. Three
years after, he/it became again confessor in different convents:
Bassano, Capodistria, Thiene and Padua. Strange destiny that
his: in 1887,pendant his/her/its studies, he/it felt named
to pray and to work to the unit of the church; he/it asked
to be sent like missionary in Orient time and again; he/it
even made the vow to work to the return of his/her/its country
to the unit of the faith; in 1912 he/it offers himself/itself
in victim for the redemption of his/her/its brothers of Orient.
But his/her/its superior will decide some otherwise. It is
only in 1936, at the age of seventy years, that he/it says
himself/itself: ' All soul that recoura to my ministry of
the confession will be my Orient." Six years later he/it died
in Padua, July 30, 1942. Beatified in 1976, he/it was canonized
in 1983 by Jean Paul II
Office
of readings
Of the speech of Jean Paul II for the canonization of Léopod
Mandic
The
Good Pasteur offers his life for his/her/its sheep
Saint Léopold didn't let a theological or literary work; he
didn't exercise an appeal by his/her/its culture; he didn't
found any social works. For all those that knew it, he/it
was not something else that a religious, small and sickly
poor. His/her/its size is elsewhere in the grant of oneself,
day after day, all along his/her/its ministerial life, during
fifty-two years, in the silence, in the discretion, in the
humility of a cell-confessional,: "the Good Pasteur offers
his life for his/her/its sheep." Brother Léopold was always
there, available and smiling, prudent and modest, discreet
confidant and faithful father of the souls, respectful master
and understanding and patient spiritual adviser.
If
one wanted to define it of only one word, as made during his/her/its
life his/her/its penitents and colleagues, then he/it is he
<< confessor >> he/it only knew << to confess
>>. And yet, it is precisely there that resides his/her/its
true size. In this way to disappear to make place to the true
Pasteur of the souls. He/it expressed his/its engagement thus::
<< Hide all, even what can appear like God's grant,
in order to not to take advantage of it. To only God honor
and the glory! If it was possible, we should pass on the earth
like a shade that doesn't let trace of herself. >> And
to that one often asked how he/it made to live thus, he/it
answered: << It is my life! >>
<<
the Good Pasteur offers his life for his/her/its sheep >>.
To the look of the men, our saint's life seems a tree to the
what an invisible and cruel hand would have cut all branches.
The Father Léopold was a priest to which a defect of pronunciation
barred to preach. He/it was a priest who wanted with ardor
to dedicate itself/themselves to the missions, and that waited
until the end the day of the departure. But he/it never left,
because his/her/its health was too fragile. He/it was a priest
who had an ecumenical mind so strong that he/it offered himself/itself
to the Lord, in a daily donation, so that reconstitutes itself
the full unit between the Latin church and the even detached
oriental Churches, and that reconstitutes itself <<
only one herd under only one pastor. (cf.Jn 10, 16). But he/it
lived his/its ecumenical vocation in a hidden way. While crying,
he/it confided << I will be missionary here, in the
obedience and in the exercise of my ministry. >> And
again: << All man who asks for my ministry will be,
while waiting, my Orient >>.
What
did he/it remain in Léopold saint? To whom and to what did
his/her/its life serve? He had the brothers and the sisters
who had lost God, the love and the hope. Of these poor human
beings who had lost God and that invoked it while imploring
his/her/its forgiveness, his/her/its consolation, his/her/its
peace, his/her/its serenity. To these << poor people
>>, holy Léopold gave its life; for them he offered
his/its pains and his/her/its prayer; but especially he celebrated
with them the sacrament of the reconciliation. There he/it
lived his/its charisma. Expressed themselves his/her/its virtues
in a heroic way there. He/it celebrated the sacrament of the
reconciliation, exercising his/her/its ministry as to the
shade of the Christ crucified. His/her/its look was fixed
on the crucifix placed on the penitent's hassock. The crucifix
was always the protagonist. << It is he that forgives,
it is he that absolves! >> Him, the Pasteur of the herd.
R / He/it is bigger than our heart our God's heart!
R / God liked us and sent his/her/its Son as victim of atonement
for our sins.
R / We implore of it to you in the name of the Christ: Let
make up with God.
Father Dennis Gagnon
o.p.
Various Prayers WITH HIS/HER/ITS AUTHORIZATION
In journey
My guide of journey, it is the Lord; with him, nothing escapes
to me. In the refreshing stops, he/it lets me rest.
He/it leads me in the restful places and it made me relive.
He/it drives me on the good roads; it is all to his/her/its
honor.
If I cross a dangerous region, I don't
fear any pain; because he/it is with me; his/her/its card
guides me and reassure myself.
To the inn, he/it prepares the table
for me; he/it makes me taste the best wines.
It is indeed a favor for all my life:
God is my happiness. And I will be able to, of year in year,
to feel me at home at home.
P. Dennis Gagnon o.p. (According to
the psalm 22)
In the sun of God
God of the summer, sunny God,
Cordial God, you sow the earth and now in her germinate
and nurture your most generous favors.
After the birth, here is the time of the maturation, a long
movement toward the fullness.
It is the time of the intense work and
harmonization.
The time of rest and the waiting as where one lets to life
his/her/its luck to take his/her/its orientation.
So dangerous that either the storm,
he/it has his/its positive face: He/it waters what pushes.
If being enthusiastic that either the
sun, he/it can also burn. Every thing, every to be had his/her/its
good and his/her/its bad sides.
God, you give us one summer to make
the balance. Excerpt of him '' in the sun of God '' P. Dennis
Gagnon o.p.
The magazine Life Liturgique.Voici the summer and the time
of vacations.
Rest time, of journeys, welcome and wonder.
Time to appreciate happiness to be together,
to offer his/her/its time to those and those that share
our life of every day;
Time to stop, not only while putting the brakes, but while
extinguishing the motor.
Time to walk in the nature, to feel
the heat of the sun and the freshness of wind, to dive in
water, to quench at the source.
Time to sit down to marvel while contemplating
one sunset, one moonlight, an aurora borealis. Time to listen
to the song of the birds, the silence of the night. Time
to pray, merely to pray, to return graces to God for life
that lives us and surround us.
Good summer!
For one day of picnic
Jesus won the mountain and there, he sat down with his/its
disciples.
It was shortly before the Passover that is the big feast
of the Jews.
...... Lord Prayer who is at the heaven,
...... gives us today our bread of this day.
Jesus raised the eyes and lives that
a numerous crowd came to it.
He/it tells Philippe: '' How could we buy bread so that
they have to eat? ''
...... Lord Prayer who is at the heaven,
...... gives us today our bread of this day.
There was a lot of è grass this place.
They sat down therefore (...).
Then Jesus took breads and, after having returned grace,
distributed them to them; he also gave as much as they wanted
some them of fish.
...... Lord Prayer who is at the heaven,
...... gives us today our bread of this day. (Jean 6,1 ...11)
God our Father, we thank you for the
luck that we have to eat to our hunger, for the friendship
that keeps us together.
Help us to prolong your solicitude while
putting us to the service of the other. We pray you by Jesus
the Christ, our Lord. Amen.
P. Dennis Gagnon o.p.
'' Month of summer... Month of the action of Grace. ''
I return you grace, Lord, for joy to
meet, children and parents, brothers and sisters, during vacations.
As it is pleasant to sit down quietly,
without having to run right and left.
As it is free precious the shared time,
for the pleasure to say itself/themselves, to welcome itself/themselves,
to discover itself/themselves.
The time seems to stop to allow us to
take our breath.
The simplest gestures: to take a walk,
to share one meal, to taste a glass of cold water, to observe
the flight of a bird, all it impregnates itself of poetry,
of wonder, of peace.
Thank you for these precious moments
where we receive communion the some to the other, where we
receive communion to you, Source of all our meetings.
P. Dennis Gagnon o.p.
The protective objects (J.Collin of
Plance The exorcism and the désenvoûtement require
the prayer in priority. Yet the ritual requires a set of objects,
all bless and dedicated, that are or even a precious help
indispensable to the fight against the strengths of the pain.
All these objects don't have the same importance, also we
classified them in indispensable and necessary. A third group
mentions a set of objects that is of a precious help in the
protection of the Christian and the one of his/her/its setting
without being indispensable. All objects taken in this list
are available to the Mission Benoît saint. They are
blessed and are dedicated nominally.
| |
 The
crucifix
Is it necessary to say why? The object of the passion
of Our Lord Christ is indispensable to make escape
the strengths of the pain. He/it will be held hand-held
by the exorcist or the patient at the time of the
protective ceremony. He/it appears in the dwelling
of all good Christian. He/it is a pledge of faith
and hope and protect bad minds." The crosses
that the witches carry to the neck and their rosaries,
and those that are at the places where make itself
the Sabbath, are never whole. The reason is some,
say the démonomanies, that the devil cannot
approach an intact cross." |
 Salt blessed.
Salt is feared by the demon because it is used of
the the first days of existence of the Christian at
the time of the exorcism that is the baptism. The
chronicles of the means age attracts the attention
on the absence of salt in food used at the time of
the Sabbath of the witches. Salt serves to protect
the dwellings and the custom recommends to put some
grains of it in the corner of pieces to protect |
 The candles.
The
luminous flame of the candle has darkness moved
back. She/it offers a protection against the harmful
minds and dedicated, they return all tentatives
of bewitchments to the guilty parties of such dealings.
They especially suit the novenas and protect the
men and their dwellings while acting like real lightning
conductors
|
 The
blessed water
All Christian must constantly have some at
home for his/her/its personal use. Water serves for
all protections and to sprinkle the patients, houses,
earths, beastly and until food. When you make a sign
of cross with the eaubénite you mean by this gesture
that you want to come closer of God while purifying
you |
 The
water source
of life our birth symbolizes in the Christian community.
The blessed water contains a little blessed salt
and as salt it hunts the bad esprits.Utilisable
as salt, water is nevertheless more convenient to
put on the clothes
|
| |
 The incense
The incense is a sign of homage and worship. It also
symbolizes the prayer that rises in the sky. This
smoke that enters all openings and places with difficulty
accessible to salt or to the blessed water, hunt the
malevolent waves and purify the atmosphere. Excel
protection against the bewitchment and the haunted
houses |
 The censer or incense burns
it.
The censer is the indispensable accessory to burn
the incense. It yet presents as inconvenience makes
it to be expensive and difficult to manipulate at
home for prayers. The use of incandescent coals (600°C)
is not without danger and the embers can persist several
hours after the prayers. As we counsel use of a burns
incense functioning with a small candle. As soon as
the finished work it is sufficient to extinguish the
flame |
| The precious helps.
|
 The protective
medals.
The
medal of Benoît saint remains the most efficient
protection against l57;envoûtement.
We counsel you to read the chapter dedicated to
the medal and that represents on this site
|
 The rosary.
The
rosary (French of the XIIe century: rosary = small
hat; small crown) is an instrument of meditation
whose goal is to occupy the mind in the divine contemplation
by the recitation of the prayers.
|
 The pantacles.
"He/it
is an established fact, it is that in the ceremonial
evocations of magic whose practice is excessively
dangerous, and for this condemned reason, understandably
by the church, to move away the innumerable herd of
the weak of it (imbecillium), some Powers of the astral
resist the Sign of Cross, while they flee and dissolve
themselves before the Pentagramme |
| Why this mystery
and this astonishing contradiction? |
 It is that in the plan of the
invisible, there is not that of the demons, that them,
believe and tremble: there are also the harmful and
dangerous entities, that don't believe and cannot
be reached by the Faith, but by other lightning weapons;
the pantacle is the sign of the all power on the second
plan, that means against the natives of the astral,
and by extension against the demons, that often it
hides behind them. " |
 The manufacture of a pantacle is delicate and require
a respect of the tradition. The prayers of protections
must be nominative and the document dedicated by a
Mass to the holy Mind |
| Attention, if I didn't put the
good ties under the pictures
to watch me evoyer @ to correct the author of the
picture Thank you |
The Saints Bosses -
by - inra.fr
Discover these holy bosses
This picture indicates that I have find the active
picture with the saint's name (e)
|
| |
| |
|  (Saint Médard
Saint Benoît)
Agriculturists |
 (holy Bartholomew,
holy Luc)
Butchers
|
 (Saint Ambroise,
Saint Bernard,
Saint Nicolas,
Saint Valentin)
Bee-keepers / Architects |
 (holy German Cousin,
(holy Wolf)
Shepherdesses, shepherds, |
(holy Médard,
holy Amand of Maastricht,
holy Boniface,
holy Wenceslas)
Brewers |
 (holy Carriage, ste Agnès,ste
Dorothée)
Carders, Riders, Butchers, harrons, Hunters,
Drivers of machinery; Drapers; Breeder of
bovine and ovine, Breeder of horses, Breeder
of pigs,; |
|  (holy Werner,
holy Vincent)
Wine growers |
 (saint Clear, holy Jules)
Vidangeurs Vinaigriers other nobles professions
as the one of fiancé
|
 Saint Simon
Scientific, Sowers, Sawyers
of Long,
Spelunkers, Bellringers of horn,;
Tailors of stone, TanneursTonneliers,;
Salmon (Spain) |
|  (holy Pierre, Saint André)
Millers, moutardiers, musicians;
Naturalistic; Peasants, Fishers,
|
 (holy Dorothée, holy Focas)
Plowmen and Farmers, milkmen;
Horse traders, Merchants of wine, Market
gardeners Gardeners, |
Saint Angèse of Prague
Florists, Forest, Blacksmiths;
Merchants; Gardeners
|
|
| |
| Reference marks of time
for the peasants, these saints are also
invoked in case of needs... The most official
have been recognized by an act of the apostolic
Seat; the oral tradition, the corporations,
the professions elected some of it among
them to invoke them in determined circumstances.
During their life they practised such profession,
full such function, rescued such misery
here below,; one finds just then to apply
to them when land to us these problems that
they knew well.
|
|
 January 3;
holy Genevieve:
manager of the shepherdesses
|
 July 11,
holy Benoît (of Nursie)
|
October 18,
holy Luc boss of the butchers
|
April 25
holy Latin Jean-Door:
other boss of the wine growers
patron
des éleveurs
de chevaux
|
 January 16,
holy Marcel:
boss of the merchants |
Benoît (March 21)
Saint Benoît: other saint boss of the agriculturists;
he/it would be also the holy boss of the
spelunkers, the architects, the riders and
the drivers of machinery. |
 October 26,
holy Alor:
boss of the breeder
of horses |
 July 30
holy Abdon:
boss of the coopers |
January 19,
holy German Cousin:
manager of the shepherds
|
 July 30,
holy Sennen:
boss of the sowers,
|
 December 1st,
holy Eloi:
boss of the horse traders, cartwrights and
blacksmiths and as coppersmiths Saint Éloi
of summer celebrate itself June 29, it is
an agrarian and pastoral feast |
 September 28,
holy Wenceslas:
boss of the brewers
|
January 21,
holy Agnès:
manager of the gardeners
and of the engaged couple
|
 August 20,
holy Bernard
boss of the bee-keepers Fondateur of the
abbey of Clairvaux and famous face of the
Middle Ages |
April 19,
holy Werner (or holy Verny):
boss of the wine growers
var wr_host = "aimfar";
var wr_site = 36;
var wr_page = 266;
var wr_board = 290;
var wr_boardsize = "1x1";
var wr_floating = 1;
var wr_detail = '';
var wr_thema = 0;
| | |
