Tag Archives: Franciscan saints and blesseds

Saint Agnes of Assisi

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God, our Father, You made Saint Agnes an example of seraphic perfection for many virgins. Grant that we may imitate her virtues on earth and with her possess eternal joys.

Considered a co-foundress of the Poor Clares with Saint Clare, Saint Agnes of Assisi died three months after Clare. And like Clare, Saint Agnes was an abbess but of a group of former Benedictine nuns. On some calendars Saint Agnes of Assisi is commemorated on November 16, but she is commemorated today on the current ordo of the Franciscans.

Blessed Salome of Krakow and Blessed Cunegunda of Poland

Almighty God, You called blessed Salome from the cares of earthly rule to the pursuit of perfect charity; and You caused blessed Cunegunda to excel in purity of life and in wondrous charity towards the poor. Grant that through their example and intercession we may serve You with chaste and humble hearts and go forward rejoicing in spirit along the way of charity leading to eternal glory.

Blessed Salome’s bio can be read here.

Saint Elizabeth of Hungary

St Elisabetta UngheriaWith the Church we pray, “Father, You helped Elizabeth of Hungary to recognize and honor Christ in the poor of this world. Let her prayers help us to serve our brothers and sisters in time of trouble and need.”

This prayer says it all! How much more encouragement do we need to live the gospel and the sacraments of the Church?

 

Saint Nicholas Tavelic and companions

St Nicholas Tavelic.jpgThe salvation of the just comes from the Lord. He is their strength in time of need.

Almighty God, You glorified Saint Nicholas and companions by their zeal in spreading the faith and their crown of martyrdom. Through their prayers and example help us to run the way of Your commandments and to receive the crown of eternal life.
More on Saint Nicholas Tavelic is found here.

The essence and undivided nature of charity by John Duns Scotus

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The second reading in the Office of Readings from today’s liturgical memorial [even though it is Sunday in 2009 and Sunday takes precedence over saints’ memorials] of Blessed John Duns Scotus bears posting here. What appears to be vague really is dead-on in thinking about charity and justice. Emphasis mine.

Charity is defined as the habit by which God becomes the object of our love. However, God could become the object of a kind of private love, such as that of a lover intolerant of any other lovers besides himself (as for example in the case of a jealous man in love with a woman). But a habit of this kind would be both inordinate and imperfect.

It would be inordinate because God, the good of all, does not want to be the private good of any one person, not does right reason allow one person to appropriate to himself this common good. It follows that a love that tends to regard this common good exclusively as its own property, neither to be loved nor possessed by any other, is an inordinate love.
It would also be imperfect because a person who loves perfectly wants his beloved to be loved. Therefore God, in infusing the habit of charity by which the soul tends towards Him in an orderly and perfect way, gives a habit by which He is loved as the common good to be co-loved by others as well. And thus this habit which is of God, leads an individual to want God to be held dear and to be loved also by others.
Therefore, just as this habit leads a person to love God in Himself in an orderly and perfect way, so also it leads him to want God to be loved not only by the person himself but also by anyone else whose friendship is pleasing to Him.
It is clear from this how the habit of charity must be single and undivided, because it does not concern itself in the first instance with a plurality of objects, but with God alone as the primary object and as the first good. Secondarily it then wants God to be loved and to possessed in love by everyone else to the utmost of his power, because it is in this that a perfect and orderly love of God consists. And in willing this, I love both myself and my neighbor in charity, willing, that is, for both of us the desire and the possession of God in Himself through love.
Hence it is evident that it is by one and the same act that I want God and that I want you to want God. And in this my love is a love of charity, because out this love I desire a good for you which is due to you in justice.
For this reason, my neighbor is not to be regarded as a second object of charity but rather as an object that is entirely incidental, because he is someone who is capable of co-loving the Beloved with me in a perfect and orderly way; and I love him precisely so that he can become a co-lover. In this I love him as it were incidentally, not for himself, but because of the object which I want to be co-loved by him. And in wanting that object to be co-loved by him, I implicitly want what is good for him because it is due to him in justice.

About the author

Paul A. Zalonski is from New Haven, CT. He is a member of the Fraternity of Communion and Liberation, a Catholic ecclesial movement, and an Oblate of Saint Benedict. Contact Paul at paulzalonski[at]yahoo.com.
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