Communio – Page 91 – …bearing with one another in love, making every effort to maintain the unity of the Spirit in the bond of peace.

Ursuline Martyrs of Orange

Our Catholic Church is a church of martyrs and at this time of year we learn more and more of those many who lived for Christ and sacrificed themselves for the Good News. For example, today we have the following recorded as being martyred:

•Martyrs of Africa – 4 saints
•Martyrs of Antioch – 10 saints
•Martyrs of Damascus – 11 beati
•Martyrs of Nicopolis – 45 saints
•Martyrs of Nitria – 5 saints
•Martyrs of Tomis – 45 saints
•Seven Holy Brothers – 7 martyrs

This period of our ecclesiastical history is known as the reign of Terror –a consequence of the fierce anti-catholic persecution of the French Revolution. Plus, we have more martyrs from July 9 to 26 – 103 Martyrs of China; 25 Franciscan Martyrs of China: priests, friars, nuns, seminarians and lay people, murdered together for their faith in the Boxer Rebellion; 19 Martyrs of Gorkum hanged on July 9, 1572 in the Netherlands by Calvinists for loyalty to the Pope and for their belief in the Real Presence in the Eucharist; 32 Martyrs of Orange: sixteen Ursuline sisters, thirteen Sisters Adorers of the Blessed Sacrament, two Bernardine sisters and one Benedictine sister guillotined during the French Revolution; A Capuchin martyred by the Nazis in WWII; Several martyrs of the 16th century English persecution of the Church: layman, Carthusian; Several martyrs of the early Church

Yesterday and today we liturgically recalled the Ursuline nuns martyred in the French Revolution known as the Martyrs of Orange. The sisters were guillotined on 9 and 10 July 1794 in Orange, Vaucluse, France.

They climbed the scaffold with joy, singing and praying for their persecutors who admired their courage : “These rascals die with laughter!”

Arrested for refusing to take the oath repudiating their catholic faith, all the sisters were condemned to the guillotine. Their ages ranged from 31 to 70. For the previous 2 years they had prepared for this hour – expelled from their convents and living a life of prayer and semi-destitution. And they went to their death with courage and serenity.

Among the Ursulines,

on July 9, Sister Sainte-Mélanie, from Bollène, (Madeleine de Guilhermier, born in Bollène en 1733, 61 years of age) and Sister Marie-des-Anges, from Bollène, (Marie-Anne de Rocher, born in Bollène in 1755, 39 years of age),

on July 10, Sister Sainte-Sophie, from Bollène, (Gertrude d’Alauzier, born in Bollène in 1757, 37 years of age) and Sister Agnès, from Bollène, (Sylvie de Romillon, born in Bollène in 1750, 44 years of age),

on July 11, Sister Sainte-Sophie, from Pont-Saint-Esprit, (Marguerite d’Albarède, born in Saint-Laurent-de-Carnols in 1740, 54 years of age),

on July 12, Sister Saint-Bernard, from Pont-Saint-Esprit, (Jeanne de Romillon, born in Bollène in 1753, 41 years of age),

on July 13, Sister Saint-François, from Bollène, (Marie-Anne Lambert, born in Pierrelatte in 1742, 52 years of age) and Sister Sainte-Françoise, lay Sister from Carpentras, (Marie-Anne Depeyre, born in Tulette en 1756, 38 years of age),

on July 15, Sister Saint-Gervais, Superior of the Ursulines of Bollène (Anastasie de Roquard, born in Bollène in 1749, 45 years of age),

on July 16, lay Sisters from Bollène, Sister Saint-Michel, (Marie Anne Doux, born in Bollène in 1738, 56 years of age), Sister Saint-André, (Marie Rose Laye, born in Bollène in 1728, 66 years of age); Sister Madeleine, from Pernes, (Dorothée de Justamond, born in Bollène in 1743, 51 years of age),

on July 20, Sister Saint-Basile, from Pont-Saint-Esprit, (Anne Cartier, born in Livron in 1733, 61 years of age),

on July 26, Sister Catherine, from Pont-Saint-Esprit, (Marie-Madeleine de Justamond, born in Bollène in 1724, 70 years of age), Sister Claire, from Bollène (Claire Dubas, born in Laudun in 1727, 67 years of age) and Sister du Cœur-de-Jésus, Superior of the Ursulines of Sisteron (ElisabethThérèse Consolin, born in Courthézon in 1736, 58 years of age).

With the Church at prayer,

Lord our God, you have given to the Blessed Ursuline Martyrs of Orange the strength of overcoming the trial of martyrdom: grant us, through their prayer, to be firm in our faith and fervent in our charity, so that we may share with them the joys of eternal life.

The Good Samaritan and human suffering

From Salvifici Doloris – On the Christian Meaning of Human Suffering (1984), by Pope Saint John Paul II

THE GOOD SAMARITAN

28. To the Gospel of suffering there also belongs—and in an organic way—the parable of the Good Samaritan. Through this parable Christ wished to give an answer to the question: “Who is my neighbour?”(90) For of the three travellers along the road from Jerusalem to Jericho, on which there lay half-dead a man who had been stripped and beaten by robbers, it was precisely the Samaritan who showed himself to be the real “neighbour” of the victim: “neighbour” means also the person who carried out the commandment of love of neighbour. Two other men were passing along the same road; one was a priest and the other a Levite, but each of them ” saw him and passed by on the other side”. The Samaritan, on the other hand, “saw him and had compassion on him. He went to him, … and bound up his wounds “, then “brought him to an inn, and took care of him”(91). And when he left, he solicitously entrusted the suffering man to the care of the innkeeper, promising to meet any expenses.

The parable of the Good Samaritan belongs to the Gospel of suffering. For it indicates what the relationship of each of us must be towards our suffering neighbour. We are not allowed to “pass by on the other side” indifferently; we must “stop” beside him. Everyone who stops beside the suffering of another person, whatever form it may take, is a Good Samaritan. This stopping does not mean curiosity but availability. It is like the opening of a certain interior disposition of the heart, which also has an emotional expression of its own. The name “Good Samaritan” fits every individual who is sensitive to the sufferings of others, who “is moved” by the misfortune of another. If Christ, who knows the interior of man, emphasizes this compassion, this means that it is important for our whole attitude to others’ suffering. Therefore one must cultivate this sensitivity of heart, which bears witness to compassion towards a suffering person. Some times this compassion remains the only or principal expression of our love for and solidarity with the sufferer.

Nevertheless, the Good Samaritan of Christ’s parable does not stop at sympathy and compassion alone. They become for him an incentive to actions aimed at bringing help to the injured man. In a word, then, a Good Samaritan is one who brings help in suffering, whatever its nature may be. Help which is, as far as possible, effective. He puts his whole heart into it, nor does he spare material means. We can say that he gives himself, his very “I”, opening this “I” to the other person. Here we touch upon one of the key-points of all Christian anthropology. Man cannot “fully find himself except through a sincere gift of himself”(92). A Good Samaritan is the person capable of exactly such a gift of self.

29. Following the parable of the Gospel, we could say that suffering, which is present under so many different forms in our human world, is also present in order to unleash love in the human person, that unselfish gift of one’s “I” on behalf of other people, especially those who suffer. The world of human suffering unceasingly calls for, so to speak, another world: the world of human love; and in a certain sense man owes to suffering that unselfish love which stirs in his heart and actions. The person who is a ” neighbour” cannot indifferently pass by the suffering of another: this in the name of fundamental human solidarity, still more in the name of love of neighbour. He must “stop”, “sympathize”, just like the Samaritan of the Gospel parable. The parable in itself expresses a deeply Christian truth, but one that at the same time is very universally human. It is not without reason that, also in ordinary speech, any activity on behalf of the suffering and needy is called “Good Samaritan” work.

In the course of the centuries, this activity assumes organized institutional forms and constitutes a field of work in the respective professions. How much there is of “the Good Samaritan” in the profession of the doctor, or the nurse, or others similar! Considering its “evangelical” content, we are inclined to think here of a vocation rather than simply a profession. And the institutions which from generation to generation have performed ” Good Samaritan” service have developed and specialized even further in our times. This undoubtedly proves that people today pay ever greater and closer attention to the sufferings of their neighbour, seek to understand those sufferings and deal with them with ever greater skill. They also have an ever greater capacity and specialization in this area. In view of all this, we can say that the parable of the Samaritan of the Gospel has become one of the essential elements of moral culture and universally human civilization. And thinking of all those who by their knowledge and ability provide many kinds of service to their suffering neighbour, we cannot but offer them words of thanks and gratitude.

These words are directed to all those who exercise their own service to their suffering neighbour in an unselfish way, freely undertaking to provide “Good Samaritan” help, and devoting to this cause all the time and energy at their disposal outside their professional work. This kind of voluntary “Good Samaritan” or charitable activity can be called social work; it can also be called an apostolate, when it is undertaken for clearly evangelical motives, especially if this is in connection with the Church or another Christian Communion. Voluntary “Good Samaritan” work is carried out in appropriate milieux or through organizations created for this purpose. Working in this way has a great importance, especially if it involves undertaking larger tasks which require cooperation and the use of technical means. No less valuable is individual activity, especially by people who are better prepared for it in regard to the various kinds of human suffering which can only be alleviated in an individual or personal way. Finally, family help means both acts of love of neighbour done to members of the same family, and mutual help between families.

It is difficult to list here all the types and different circumstances of “Good Samaritan” work which exist in the Church and society. It must be recognized that they are very numerous, and one must express satisfaction at the fact that, thanks to them, the fundamental moral values, such as the value of human solidarity, the value of Christian love of neighbour, form the framework of social life and interhuman relationships and combat on this front the various forms of hatred, violence, cruelty, contempt for others, or simple “insensitivity”, in other words, indifference towards one’s neighbour and his sufferings.

Here we come to the enormous importance of having the right attitudes in education. The family, the school and other education institutions must, if only for humanitarian reasons, work perseveringly for the reawakening and refining of that sensitivity towards one’s neighbour and his suffering of which the figure of the Good Samaritan in the Gospel has become a symbol. Obviously the Church must do the same. She must even more profoundly make her own—as far as possible—the motivations which Christ placed in his parable and in the whole Gospel. The eloquence of the parable of the Good Samaritan, and of the whole Gospel, is especially this: every individual must feel as if called personally to bear witness to love in suffering. The institutions are very important and indispensable; nevertheless, no institution can by itself replace the human heart, human compassion, human love or human initiative, when it is a question of dealing with the sufferings of another. This refers to physical sufferings, but it is even more true when it is a question of the many kinds of moral suffering, and when it is primarily the soul that is suffering.

30. The parable of the Good Samaritan, which —as we have said—belongs to the Gospel of suffering, goes hand in hand with this Gospel through the history of the Church and Christianity, through the history of man and humanity. This parable witnesses to the fact that Christ’s revelation of the salvific meaning of suffering is in no way identified with an attitude of passivity. Completely the reverse is true. The Gospel is the negation of passivity in the face of suffering. Christ himself is especially active in this field. In this way he accomplishes the messianic programme of his mission, according to the words of the prophet: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord”(93). In a superabundant way Christ carries out this messianic programme of his mission: he goes about “doing good”(94). and the good of his works became especially evident in the face of human suffering. The parable of the Good Samaritan is in profound harmony with the conduct of Christ himself.

Finally, this parable, through its essential content, will enter into those disturbing words of the Final Judgment, noted by Matthew in his Gospel: “Come, O blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was in prison and you came to me”(95). To the just, who ask when they did all this to him, the Son of Man will respond: “Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me”(96). The opposite sentence will be imposed on those who have behaved differently: “As you did it not to one of the least of these, you did it not to me”.”

One could certainly extend the list of the forms of suffering that have encountered human sensitivity, compassion and help, or that have failed to do so. The first and second parts of Christ’s words about the Final Judgment unambiguously show how essential it is, for the eternal life of every individual, to “stop”, as the Good Samaritan did, at the suffering of one’s neighbour, to have “compassion” for that suffering, and to give some help. In the messianic programme of Christ, which is at the same time the programme of the Kingdom of God, suffering is present in the world in order to release love, in order to give birth to works of love towards neighbour, in order to transform the whole of human civilization into a “civilization of love”. In this love the salvific meaning of suffering is completely accomplished and reaches its definitive dimension. Christ’s words about the Final Judgment enable us to understand this in all the simplicity and clarity of the Gospel.

These words about love, about actions of love, acts linked with human suffering, enable us once more to discover, at the basis of all human sufferings, the same redemptive suffering of Christ. Christ said: “You did it to me”. He himself is the one who in each individual experiences love; he himself is the one who receives help, when this is given to every suffering person without exception. He himself is present in this suffering person, since his salvific suffering has been opened once and for all to every human suffering. And all those who suffer have been called once and for all to become sharers “in Christ’s sufferings”(98), just as all have been called to “complete” with their own suffering “what is lacking in Christ’s afflictions”(99). At one and the same time Christ has taught man to do good by his suffering and to do good to those who suffer. In this double aspect he has completely revealed the meaning of suffering.

Good Samaritan

Moving through the summer, we arrive today at the 15th Sunday through the Church Year when we hear from Saint Luke (10:25-37): the parable of the Good Samaritan — love your neighbor. This not a nice story. You are familiar with the narrative not only because it is memorable but because it is challenging and a most difficult thing in being a true follower of Jesus Christ. Most clearly, the work of conversion to holiness, our companionship with Christ and our life in the Church includes the content of this gospel pericope. You might think of linking this parable with Matthew 25 where it speaks about the Kingdom and the works of mercy.

It is clear from the Lord’s perspective we need to love all people (the neighbor), even loving our enemy. No one gets to pick and choose who to love and who not to love. The power of the holy gospel is that it is not tribal but universal. The power of the gospel knows no need other need than to know, love and serve God and our neighbor as ourself. The Gospel does not admit socio-economic, racial or gender theories into its message. Least of all the gospel is not a mere trend. We know something radically different here. Love is not a sentiment, it is a verb with much content; it generates a new human person made in God’s image and likeness. Love is showing concern for the other person’s eternal destiny. It is about wholeness and beauty, about relationality and perfection (as God would have it).

The question arises: who is my neighbor? It is the person nearest, or neediest? Is it both? What does it mean to be a neighbor in the 21st century? How do we judge? What is the criteria? We have to answer as the man asked by Jesus, who most proved to be the neighbor’ to the man in need? How am I ‘neighbor’ to others? This gospel given to us by the Church for today is very connected to the violence we are experiencing now in the USA. Our neighbor is not a definition. A way to get to the heart of knowing the meaning of what it means to be a neighbor: while we are called to be good as the samaritan was. Can the despised, hated person be the person we need to be a part of our life so as to know and love the Kingdom of God on earth, and in heaven? In this way a new humanity is generated by the act of mercy; a new creation is made known to the world. Remember, Samaritans and Jews are enemies in the time of Jesus. Jerusalem is symbolic of heaven, the way we ought to be by God’s grace; Jerecho is symbolic of sin, a city of dysfunction. As the narrative goes, a man gets robbed and beaten going from Jerusalem to Jericho and he cannot help himself and needs someone. The priest and Levite represent the officials of religion and are twisted in the spiritual life and refuse to help the man in need. The Samaritan, the outsider, whose gaze is compassionate. Think of the samaritan and how he, the hated person of Israel, helps the person who hates him. The Samaritan for us is Jesus Christ –the outsider, the hated man, the one who is a slave (as St Paul would say) — He pours into our souls oil and wine (the sacraments of Baptism, Confirmation, Ordination and the Eucharist). July is the month of the Precious Blood and here we believe that Christ pours into us His life-giving blood. Thus, making Jesus the Savior –the one who heals. Just as the Good Samaritan brings the man to an inn and pays the price for the service; we read and hear this narrative and know that Jesus Christ brings us to the community of faith, the Church and pays the price for our healing, to save us.

Would Jesus be partial in His concern, his love if He loved only those who agreed with Him, and did what He said to do? Recall Jesus’ interchange on with the people around Him as He hung on the Cross. Jesus asks in today’s parable who cared most for the victim. The answer came: the one who treated the man with mercy. The response Jesus gave was, “Go and do likewise.” Is it possible for us to live in this manner?

Our meditation and our Christian work today is to ponder and to act upon this final sentence: go and do likewise. The teaching is clear: ‘real mercy (compassion) drives action’. This is a story of our fall and redemption. Yet, this gospel narrative is more than just identifying the neighbor, doing good, and being the best we can be –it is about how God the Father calls us into His presence by forgiving our sin and redeeming us through the sacrifice of His Only Begotten Son.

The patristic theologian Origen once said, “The saying: Be imitators of me as I am of Christ makes it clear that we can imitate Christ by showing mercy to those who have fallen into the hands of brigands. We can go to them, bandage their wounds after pouring in oil and wine, place them on our own mount, and bear their burdens.”

And if you need more help,

Saint Gregory Nazianzen taught: “You who are strong, help the weak. You who are rich, help the poor. You who stand upright, help the fallen and the crushed. You who are joyful, comfort those in sadness. You who enjoy all good fortune, help those who have met with disaster. Give something in thanksgiving to God that you are of those who can give help, and not of those who stand and wait for it.”

The human way of proceeding is usually one in which it is easier to show mercy for people we don’t see (hungry children of Africa, earthquake victims drug abusers); we can give money in the collection and not have to personally engage the other. Yet, some spurn the weak and hate their fellow man and woman. The challenge, therefore with the Christian, is to have mercy for those who we might not expect to have or to show mercy upon. In mercy, Jesus tells us that the Kingdom is made manifest. Ultimately, both those we do not see AND those we do see, need to have our mercy and the mercy of God (my sister, my alcoholic priest, my boss who knows only anger and resentment, the policeman, the person who does not obey traffic laws). Follow Jesus, and live the unexpected grace offered.

Blessed Pope Eugene III

Blessed Pope Eugene III was Pope from 15 February 1145 to his death in 1153. The image here is that of the episcopal consecration of Blessed Eugene.

Eugene was the first Cistercian to become Pope. After he became a Cistercian he took the name of “Bernard” in honor of his friend, Bernard of Clairvaux. Never a shy man and passionate teacher, Saint Bernard wrote De consideratione to instruct him Eugene in papal duties. Father Bernard was appointed abbot of Tre Fontaine in Rome. Following the death of Pope Lucius II (+1145) the cardinals elected Abbot Bernard to be pope, who was not present at the conclave due to not being a cardinal. It is reported that ALL were surprised. He remained a Cistercian monk at heart.

The Dominican St. Antoninus called Pope Eugene “a great pope with great sufferings.” And, St. Bernard of Clairvaux spoke of Pope Eugene in this way: “There is no arrogance or domineering way in him.” Eugene III held synods in northern Europe at Paris, Rheims, and Trier in 1147 and 1149 that were devoted to the reform of clerical life. He also considered and approved the works of Hildegard of Bingen

He was beatified on 28 December 1872 by Pope Pius IX.

Thomas Merton wrote an essay on Blessed Eugene, “Blessed Eugenius III, Abbot of Tre Fountain, Pope,” Cistercian Studies Quarterly (2009) 44.2: 173-180.

With the Church we pray:

Almighty ever-living God, who chose blessed Eugene III to preside over your whole people and benefit them by word and example, keep safe, we pray, by his intercession, the shepherds of your Church along with the flocks entrusted to their care, and direct them in the way of eternal salvation. Through our Lord Jesus Christ.

Vincentians elect new superior general: Father Tomaz Mavric

The Congregation of the Mission –the Vincentians– elected a new Superior General on Tuesday, 5 July 2016, succeeding Saint Vincent de Paul and most recently Father Gregory G. Gay who was elected Superior General of the Congregation of the Mission in 2004.

The Vincentians began their 42nd General Assembly at DePaul University in Chicago, the first General Assembly outside of Europe. You will know, among many others, Saints Vincent de Paul, Louise de Marillac, Elizabeth Seton and Blessed Frederic Ozanam who form the Vincentian family.

Father Tomaz Mavric, 57, is the Twenty-fifth Superior General of the Congregation of the Mission and the Company of the Daughters of Charity.

A biography of Father Tomaz Mavric is posted here.

Spirit is manifest

In each of us the energy of the Spirit is made manifest according to the measure of his faith (Rom 12:6). Therefore each of us is the steward of his own grace and, if we think logically, we should never envy another person the enjoyment of his gifts, since the disposition which makes us capable of receiving divine blessings depends on ourselves.

– St Maximus the Confessor, 500 Various Texts

Saint Maria Goretti

Today we are given a saint to follow –she shows us the beauty of following Christ Jesus in this world when danger lurks. Chaste living is a real challenge for many.

One significant and overlooked part of Saint Maria’s biography is the heroic act of virtue given by her beloved mother in her forgiving her daughter’s killer, Alessandro Serenelli, who died with the sacraments of the Church in the company of the Capuchin friars on May 6, 1970.

It is true that this type of virtue is beyond most of us, even on the best of days of grace being present in our life. What can be said? Not much except to stand in awe of such a beautiful and needed action of the Blessed Trinity. Her the Gospel meets reality and shows us that it it possible to live virtuously. As a consequence, we take what Saint Maria’s mother did and try to implement it into our own reality.

The spiritual counsel offered here is that we can at least pray for the grace to forgive, even if we don’t want to forgive or don’t think we can forgive. Ask God.

Trusting our Sainted Founders Peter and Paul

Mother Church liturgically remembers today the lives of Saints Peter and Paul. The Apostles Peter and Paul are known as the founders of our Church. As a point of fact, the Church has always considered St. Peter and St. Paul together —they are inseparable. Historically, we know them to born as Jews; each had a personal encounter with Jesus. And each had unique and unrepeatable set of gifts to offer. Both received the mission from Jesus Christ to make the Church a reality in Rome and thus for the world. Their vocation included the sacrifice of their lives in the service of the Gospel: St. Peter was crucified upside down and St. Paul, a Roman citizen, was beheaded with a sword. The point of drawing our attention to Sts. Peter and Paul is to ask if we follow the experience and teaching of these Holy Apostles who were great founders of our Church? Do we know them? Do we trust that their teaching directs our steps on the path that leads to heaven?

In 2009, Pope Benedict XVI preached the following homily to new archbishops, words appropriate for us to reflect upon for our formation of faith:

“‘In your hearts reverence Christ as Lord. Always be prepared to make a defense to anyone who calls you to account for the hope that is in you.’ Christian faith is hope. It paves the way to the future. And it is a hope that possesses reasonableness, a hope whose reason we can and must explain. Faith comes from the eternal Reason that entered our world and showed us the true God. Faith surpasses the capacity of our reason, just as love sees more than mere intelligence. But faith speaks to reason and in the dialectic confrontation can be a match for reason. It does not contradict it but keeps up with it and goes beyond it to introduce us into the greater Reason of God. It is our task not to let it remain merely a tradition but to recognize it as a response to our questions. Faith demands our rational participation, which is deepened and purified in a sharing of love. It is one of our duties … to penetrate faith with thought, to be able to show the reason for our hope within the debates of our time. Yet although it is so necessary thought alone does not suffice. Just as speaking alone does not suffice. In his baptismal and Eucharistic catechesis in chapter 2 of his Letter, Peter alludes to the Psalm used by the ancient Church in the context of communion, that is, to the verse which says: ‘O taste and see that the Lord is good!’ (Ps 34[33]: 8; 1 Pt 2: 3).

Tasting alone leads to seeing. Let us think of the disciples of Emmaus: it was only in convivial communion with Jesus, only in the breaking of the bread that their eyes were opened. Only in truly experienced communion with the Lord were they able to see. This applies to us all; over and above thinking and speaking, we need the experience of faith, the vital relationship with Jesus Christ. Faith must not remain theory: it must be life. If we encounter the Lord in the Sacrament, if we speak to him in prayer, if in the decisions of daily life we adhere to Christ then ‘we see’ more and more how good he is; then we experience how good it is to be with him. Moreover the capacity to communicate faith to others in a credible way stems from this certainty lived. The Curé d’Ars was not a great thinker; but he ‘tasted’ the Lord. He lived with him even in the details of daily life, as well as in the great demands of his pastoral ministry. In this way he became ‘one who sees.’ He had tasted so he knew that the Lord is good. Let us pray the Lord that he may grant us this ability to taste, and that we may thus become credible witnesses of the hope that is in us.”

(written/edited for the OLOP bulletin, 6/26/2016)

Our Lady of Perpetual Help

The image of Our Lady of Perpetual Help measures around 50 centimeters (25 inches) high. It is in the Byzantine style, painted on wood with a gold leaf background. The Virgin is there with Her divine Child; each of them has a golden halo. Two Angels, one on the right and the other on the left, present the instruments of the Passion to the Child Jesus who is frightened, whereas the Blessed Virgin looks at the pathetic scene with calm, resigned sorrow.

The image of Our Lady of Perpetual Help had long been venerated on the Isle of Crete. The inhabitants of that island, fleeing a Turkish invasion, took it with them to Rome. By the invocation of Mary under the title of Our Lady of Perpetual Help, the ship transporting Her holy image was saved from a terrible storm.

On March 27, 1499, the portrait of the Virgin of Perpetual Help was carried in triumph through the streets of Rome. Preceded by the clergy and followed by the people, it was placed over the main altar of St. Matthew’s church, near St. Mary Major. Thanks to the care of the Augustinian friars, the holy image became the object of a very popular devotion which God rewarded for several centuries with many miracles.

During the disturbances of the French Revolution (1789-1793), the French troops occupying Rome destroyed St. Matthew’s church. One of the friars serving in that sanctuary had the time to secretly remove the miraculous Madonna. He hid it so well that for sixty years, no one knew what had become of the famous painting.

God permitted a concourse of providential circumstances which led to rediscovery of the venerated image. In 1865, in order to return the holy picture to the same spot it had been prayed to before, Pius IX gave orders to have it taken to the Esquiline Hill, in St. Alphonsus Liguori’s church, built on the site of old St. Matthew’s. On April 26, 1866, the Redemptorists solemnly enthroned Our Lady of Perpetual Help in their chapel.

From that time on, thanks to the zeal of the sons of Saint Alphonsus and the countless miracles obtained in their pious sanctuary, devotion to Our Lady of Perpetual Help has had an extraordinary development. To acknowledge and perpetuate the remembrances of these precious favors, the Vatican Chapter crowned the holy image in great pomp on June 23, 1867.

In 1876, Pope Pius IX erected an Archconfraternity in St. Alphonsus’ church under the title of Our Lady of Perpetual Help. Today the Blessed Virgin is invoked by this name throughout the Western Church.

(Abbé L. Jaud, Vie des Saints pour tous les jours de l’année, Mame: Tours, 1950, pp. 463-464 – Brothers of Christian Schools, 1932 ed., p. 483.)

Is anger sinful?

St. John Chrysostom

“Only the person who becomes irate without reason, sins. Whoever becomes irate for a just reason is not guilty. Because, if ire were lacking, the science of God would not progress, judgments would not be sound, and crimes would not be repressed.

Further, the person who does not become irate when he has cause to be, sins. For an unreasonable patience is the hotbed of many vices: it fosters negligence, and stimulates not only the wicked, but above all the good, to do wrong.” (St. John Chrysostom, Homily XI super Matheum, 1c, nt.7)

St. Thomas Aquinas

“Ire may be understood in two ways.

In one way, as a simple movement of the will that inflicts punishment not through passion, but by virtue of a judgment of the reason: and in this case, without a doubt, lack of ire is a sin. This is how Chrysostom understands ire when he says: ‘Ire, when it has a cause, is not ire but judgment. For properly speaking, ire is a movement of passion. And when a man is irate with just cause, his ire does not derive from passion. Rather, it is an act of judgment, not of ire.”

In another way, ire can be understood as a movement of the sensitive appetite agitated by passion with bodily excitation. This movement is a necessary sequel in man to the previous movement of his will, since the lower appetite naturally follows the movement of the higher appetite unless some obstacle prevents it. Hence the movement of ire in the sensitive appetite cannot be lacking altogether, unless the movement of the will is altogether lacking or weak. Consequently, the lack of the passion of ire is also a vice, as it is the lack of movement in the will to punish according to the judgment of reason.” (St. Thomas Aquinas, Summa Theologiae, II, II, q. 158, art. 8)