Theosis: Becoming Like God — “Be Attentive” to Divine Energy

10 Tuesday Feb 2026

Tags

Be Attentive, Eastern Catholic, Eastern Christianity, Pope Francis, Theosis

Mystical Energy from God: “Be Attentive”

The Eastern Church understands the mystical life as something already present—surrounding us, sustaining us, inviting our participation. During the Divine Liturgy, clergy and faithful alike repeat a simple command: “Be attentive.” This is not merely a call to listen, but an invitation to awaken to God’s living presence, culminating in the Eucharist.

The eastern rite Eucharist host is shown above the chalice. The host is square compared to a round host in the Latin Roman Catholic rite.

The IC XC NIKA is stamped into every prosphoron (loaf of altar bread). The IC XC abbreviation (in both Greek and Slavonic) is the name, “Jesus Christ”.

NIKA is a Greek verb that means “conquers”, or more closely related to “is victorious”.

In receiving this victorious Christ, the Church understands something astonishing is taking place—not symbolically, but mystically. This is the beginning of what the Eastern tradition calls theosis.

Do you not believe that you too are a conqueror? St Paul takes us even further: “We are more than conquerors through Him who loved us” (Romans 8:37). – Abbot Joseph, Mt. Tabor Monastery

The victory that we celebrate is that of Jesus Christ over the world, the flesh, and the devil, over sin and death. For Him to conquer evil was essential to his mission, so much so that St John could even say: “The reason the Son of God appeared was to destroy the works of the devil” (1John 3:8). – Abbot Joseph, Mt. Tabor Monastery

St. Gregory of Nyssa is one of the great contributors to the mystical tradition in Christian spirituality and monasticism. The word became incarnate “so that by becoming as we are, he might make us as he is”, said Gregory of Nyssa.

John Chrysostom prayer, “Receive me today, Son of God, as a partaker of your mystical Supper.”

“It is Gods body that deifies and nourishes me; it deifies the spirit & nourishes the mind mystically.” – St. John Chrysostom

Dorothy Day and Thomas Merton were among the Roman Catholics who loved the Eastern Byzantine liturgy.

St. Irene Chrysovalantou, granted the gift of clairvoyance. She knew thoughts of all she saw. Holy Trinity Chapel.

When Byzantine theologians describe the reality of the love of God, they always turn to expressions of admiration, amazement, awe and wonder. To define this love is to limit it. It must remain unlimited, boundless, indefinable, unexplainable. The explainable has only limited value and transient interest. The true is always wondrous.

Prayer is the elevation of the intelligence to God, not in order to learn about God but to discover God; not to know about Him but to know Him, to experience God in one’s own life.

– From Introduction to the Byzantine Rite by Archbishop Joseph Raya.

What the Church asks us to be attentive to is nothing less than our transformation.

Theosis: Becoming Like God

We glorify You and fall down before You, for You arose from the tomb, our only God. I will recount Your wonders.

The teaching of deification or theosis in Eastern Orthodoxy and much of Eastern Catholicism refers to the attainment of likeness of God, union with God or reconciliation with God. Theosis is a goal of Eastern Orthodox Christians, as according to the Bible, we are ‘made in the image and likeness of God.’ It is possible for man to become like God, to become deified, to become god by grace. – Millet and Reynolds

Ladder of Divine Ascent icon St. Catherine’s Monastery Egypt, 12th century. Monks ascending the ladder to Jesus, led by S. John Climacus. Theosis is the mystery where He makes divinity our own.

St Irenaeus, in his famous phrase, “if the Word has been made man, it is so that men may be made gods.”

“As it [the Holy Spirit] regenerates you, it changes you from corruptible to incorruptible, from mortal to immortal, from sons of men into sons of God and gods by adoption and grace.” – Symeon the New Theologian (10th century)

St. John Paul II said Catholics should be familiar with “the venerable and ancient tradition of the Eastern Churches”.

St. John Paul II said,

“…the teaching of the Cappadocian Fathers on divinization (which) passed into the tradition of all the Eastern Churches and is part of their common heritage.

This can be summarized in the thought already expressed by Saint Irenaeus at the end of the second century: God passed into man so that man might pass over to God.

This theology of divinization remains one of the achievements particularly dear to Eastern Christian thought.” – St. John Paul II

The fundamental vocation and goal of each and every person is to share in the life of God. We have been created by God to live in fellowship with Him. The descent of God in the Person of Jesus Christ has made possible the human ascent to the Father through the work of the Holy Spirit. Orthodoxy believes that each Christian is involved in a movement toward God which is known as theosis or deification. – Source: Greek Orthodox Archdiocese of America, Rev. Thomas Fitzgerald

Theosis describes the spiritual pilgrimage in which each person becomes ever more perfect, ever more holy, ever more united with God. It is not a static relationship, nor does it take place only after death. On the contrary, theosis is a movement of love toward God which begins for each Christian with the rites of Baptism and which continues throughout this life, as well as the life which is to come.

Salvation means liberation from sin, death, and evil. Redemption means our repossession by God. In Orthodoxy, both salvation and redemption are within the context of theosis. This rich vision of Christian life was expressed well by Saint Peter when he wrote in the early pages of his second Epistle that we are called “to become partakers of the Divine nature.” It was also affirmed by Saint Basil the Great when he described man as the creature who has received the order to become a god. -Source: Greek Orthodox Archdiocese of America, Rev. Thomas Fitzgerald

Jesus frequently went to Gethsemane with His disciples to pray (John 18:2). Holy Trinity Chapel.

The Orthodox Church understands theosis as a union with the energies of God and not with the essence of God which always remains hidden and unknown. However, the experience of the Church testifies that this is a true union with God. It is also one which is not pantheistic, because in this union the divine and the human retain their unique characteristics. In this sense, Orthodoxy believes that human life reaches its fulfillment only when it becomes divine. – The Orthodox Church: An Introduction by Rev. Thomas Fitzgerald

St. Basil the Great, the Jesus Prayer, and the Wisdom of the Three Holy Hierarchs

02 Friday Jan 2026

Posted by Brian in Saints

≈ Leave a comment

Tags

Eastern Catholic, Eastern Christianity, Gregory of Nyssa, Gregorythe Theologian, iconography, icons, Jesus Prayer, Pantocrator, Pascha, Pope Francis, St. Basil, St. John Chrysostom, Theosis, Three Holy Hierarchs

Enter The Jesus Prayer:

Repeating with reverence The Jesus Prayer is a longstanding Eastern Christian tradition. I first encountered the Jesus Prayer through the spiritual classic, The Way of the Pilgrim. Its author who has never been identified, but I am sure he is a saint. The pilgrim begins his long journey through Siberia reciting the Jesus Prayer:

Lord Jesus Christ, Son of God, have mercy on me a sinner.

The author repeats this prayer thousands of times a day as he travels to small towns with little clothing or food. He carries only one book, the Philokalia, a collection of writings of saints from the 4th to 15th centuries. Saint Paul’s instruction to “pray without ceasing” is practiced literally in The Way of a Pilgrim:

“Everything drew me to love and thank God: people, trees, plants, and animals. I saw them all as my kinfolk; I found in all of them the magic of the name of Jesus”.

An adapted Jesus Prayer: “Lord Jesus Christ, have mercy on my soul.”

Even St. Basil the Great had a Jesus Prayer variation:
“Accept Immortal King, my repentance, that of a sinner, and turn towards me and hear my words.”

More on the Jesus Prayer

The Way of a Pilgrim is a classic of Russian Orthodox spirituality, believed to have been written in the 19th century by an anonymous author. Composed in the first person, it presents itself as the real-life testimony of a wandering pilgrim, though most scholars regard it as a work of devotional fiction or, at most, semi-autobiographical.

The narrative follows an unnamed Russian pilgrim as he journeys through European Russia and Siberia, seeking to practice “unceasing prayer” — through the continual repetition of the Jesus Prayer. Poor and largely uneducated, he carries little more than bread, a Bible and a copy of the Philokalia — a collection of texts written between the 4th and 15th centuries by Eastern Orthodox spiritual masters. The Philokalia, central to the hesychast tradition, emphasizes inner stillness and the ceaseless invocation of God’s name.

As he travels, the pilgrim seeks to embody St. Paul’s exhortation:

“Pray without ceasing” (1 Thessalonians 5:17).

His account records not only his efforts to internalize the Jesus Prayer, but also his struggles, doubts, and encounters with spiritual guides who instruct him along the way.
Despite its modest length, The Way of a Pilgrim has had a lasting influence on Christian spirituality, both within and beyond the Orthodox Church. Revered for its simplicity, humility, and depth, it continues to inspire readers as a timeless portrait of a soul wholly devoted to God through the practice of constant prayer.

The Three Holy Hierarchs

The Three Holy Hierarchs; St. Basil the Great, St. John Chrysostom, St. Gregory the Theologian, are giants in Eastern Christianity. Saint Gregory the Theologian is known for purity and profundity of his language, St. Basil for his understanding of the Holy Spirit and Saint Chrysostom for his elegant homilies. They all lived in the east, near Cappadocia (Turkey) at the same time in the 4th century.

Folklore has it that each of the three holy Hierarchs appeared in a vision to Saint John Mauropus, the Metropolitan of Euchaïta. “As you see, the three of us are with God and no discord or rivalry divides us…If they (people) honor us thus as being with and in God, we give them our word that we will intercede for their salvation in our common prayer.”

All three Eastern Church Fathers have their feast day in January. In the Roman Catholic west, they are Doctors of the Church.

January 2, 2026 is the feast of St Basil the Great in the west.

St. Basil the Great

St. Basil the Great is a powerhouse figure in Eastern Christianity. From a family of ten siblings, five became saints as well as his grandmother, St. Macrina and his mother, St. Emmellia.

“Examine the actions of each day, advance in virtue, that you may become a companion of the angels.”
– St. Basil the Great (adapted)

Basil traveled to Egypt, where he learned the monastic way of life from ascetic hermits living in caves. Returning to his homeland of Cappadocia, he founded small monastic communities, dividing his time between prayer, meditation on Scripture, and manual labor. Basil believed that when one is living with others in a monastery, the grace bestowed on each individual becomes the common possession of the group.

One of Basil’s teachings on monastic life—equally applicable to religious and secular life—was this:

Prayers are recited early in morning so your first movements are for God. “I remembered God and was delighted.” (Psalm 77)

The Basilian Family is often depicted together in iconography:
(left to right) Basil; Macrina the Younger; Mother of God; Macrina the Elder; Gregory of Nyssa.

This tradition is reflected in the spirituality of the Sisters of the Order of St. Basil the Great, whose work emphasizes faith, wisdom, and love of knowledge. Basilian Spirituality Center.

An academic priest from Temple University once shared with our congregation that St. Basil authored the “Glory Be to The Father” prayer, one of the most widely said prayers in Christian history. Many people are unaware that Basil created this prayer.

Pope Francis (RIP) has frequently identified with Basil’s teachings and quoted him in the Laudato Si encyclical

“If the world has a beginning … we must inquire who gave it this beginning, who was its Creator”.

“Silence is the beginning of purifying the soul.”
– St. Basil the Great
This icon above of St. Basil the Great is an original, written by the famous Georgian iconographer Niko Chocheli from the former Soviet Union, displayed at St. Basil the Great Church, Kimberton PA.

Basil’s theological masterpiece On The Holy Spirit, defining the Holy Trinity as One God in Three Persons, a complex theology topic even today.

“It is impossible to recognize Christ, image of the invisible God, unless the Spirit enlightens you.” – St. Basil

Well after his death, the Council of Chalcedon described Basil as “the great Basil, minister of grace who has expounded the truth to the whole earth”, thereby giving him the name Basil the Great!

Witness of St. Ephraim the Syrian

St. Ephraim the Syrian was a clairvoyant who actually met St. Basil. In a vision he saw a pillar of flame to heaven and a voice proclaiming:
“Such is the Great Basil!”

Ephraim is also remembered as “the greatest poet of the patristic age and perhaps the only theologian/poet to rank beside Dante.”

“Do nothing at all unless you begin with prayer.”

Here is what St. Basil had to say:

“To you will I pray, O Lord: In the morning you will hear my voice, I will stand before you and will see.”

“Intimacy with the Lord is achieved by cheerful readiness to do the will of God.”

“With the words of Scripture we feed our faith, we lift up our hope, we confirm our confidence.”

St. John Chrysostom

St. John Chrysostom, from Hagia Sophia Turkey

St. John Chrysostom, from inside the Hagia Sophia, pictured at the top.
Hagia Sophia is located in Istanbul, Turkey. It overlooks the Sea of Marmara.
Inside Hagia Sophia showing mosaics and icons.

St. John Chrysostom prayers are used extensively in the Eastern Byzantine Catholic and Orthodox churches liturgy, showing the respect he garners. While the Divine Liturgy of St. Basil the Great is celebrated about ten times each year, most of the liturgical year follows the Liturgy of St. John Chrysostom.

“I am not worthy Lord, for you to come under my roof, yet you wish to dwell in me”
– St. John Chrysostom

St. John took Matthew 8:8 “But the centurion replied to Him, “Lord, I am not worthy to have You come under my roof, but only say the word, and my servant will be healed”. St. John expanded this humility into one of the Church’s most moving prayers:

“Lord my God, I know that I am not worthy, nor sufficient, that you should come under the roof of the house of my soul, for it is entirely desolate and in ruins, and you do not have a worthy place in me to lay your head. But as you humbled yourself from on high for our sake, do likewise also for my unworthiness.”

In addition to one of the Three Holy Hierarchs in the East, St. John Chrysostom is honored in the West as one of the 33 Doctors of the Church, and remembered especially for his extensive and profound teachings on the subject of the Holy Eucharist. Alongside St. Joseph, he was named co-patron of the Second Vatican Council by Pope Saint John XXIII, underscoring his lasting influence on the universal Church.

“Prayer is a place of refuge for every worry, a foundation for cheerfulness, a source of happiness.”
— St. John Chrysostom

St. Gregory the Theologian

“Let us become like Christ, since Christ became like us.
He assumed the worse that He might give us the better;
He became poor that we might be rich”
– St. Gregory the Theologian

St. Gregory of Nazianzus, who is also called the Theologian, was born in Nazianzus in Cappodocia in 325 A.D. He was the Archbishop of Constantinople.

Becoming or imitating Christ is the basis for theosis, an Eastern Christian theology concept. St. Peter wrote in the bible that we are called “to become partakers of the Divine nature.” St. Basil the Great likewise described humanity as the creature who has received the command to become godlike through grace.

After his baptism at age 30, St. Gregory the Theologian joined his friend Basil in a newly founded monastery. Together, they opposed Arianism, which denied the divine nature of Jesus Christ, and they helped define the doctrine of the Holy Trinity through their great sermons.

The Three Holy Hierarchs remain powerful intercessors for us in Heaven.

“Let us become as Christ is, since Christ became as we are;
let us become gods for his sake, since he became man for our sake.”
– St. Gregory the Theologian

Closing Prayer
— A prayer inspired by the Three Holy Hierarchs

Holy Hierarchs—St. Basil the Great, St. John Chrysostom, and St. Gregory the Theologian —
faithful servants of Christ and teachers of the Church,
intercede for us before the throne of God.
Teach us to pray without ceasing,
to love the truth with humility,
and to seek unity without rivalry.

May we grow in wisdom, charity, and holiness,
that our lives may give glory to the Father,
the Son, and the Holy Spirit,
now and forever. Amen.

Resources
(for the entire post)

Ukrainian Catholic Archeparchy of Philadelphia

The Sisters of the Order of St. Basil the Great

Byzantine Catholic Eparchy of Passaic (NJ)

Society of St. John Chrysostom Western Region

Greek Orthodox Church of America

Sheptytsky Institute St. Paul University, Ottawa

St. Basil the Great Parish Kimberton PA

Image

Celebrating St. Basil: Paths to Divine Union and the Essence of Eastern Christianity

26 Thursday Dec 2024

In preparation of St. Basil the Great’s Feast Day on January 2nd, some thoughts.

Saints are those who most fully achieved union with God. Paths to union with God are:

Apostles: They spread the teachings of Jesus Christ, establishing the foundations of the Church.
Prophets: They received divine messages and foretold the coming of Christ, guiding souls towards God.
Martyrs: Their ultimate sacrifice bears witness to their faith, achieving union through their love for God even unto death.
Fathers of the Church: Through their theological writings and teachings, they helped define Christian doctrine, deepening the Church’s understanding of God.
Monastics: By withdrawing from the world, they seek God in solitude, prayer, and contemplation, aiming for spiritual perfection.
Normal lives devoted to God: Ordinary individuals can also achieve union by living out their faith through everyday acts of love, charity, and devotion.

The Special Veneration to Mary: Mary holds a unique place in Christian devotion as the Mother of God, her life a perfect example of human response to divine will.

Icons: They are not mere art; they are windows to the divine, inviting us into a deeper communion with God. Through veneration of icons, we are reminded of the saints’ lives, like St Basil’s, inspiring us towards our own spiritual journey.

Trinity: The mystery of the Trinity—Father, Son, and Holy Spirit—offers a model for human relationships and the ultimate union with the divine.

Tradition: Tradition keeps the living faith of the Church vibrant, connecting current believers with the teachings and practices of the past.

Scripture: The Word of God in Scripture provides direct guidance and revelation, serving as a path to knowing and loving God.

The Fathers: The writings of the Church Fathers offer interpretations and insights into Scripture and tradition, fostering a deeper theological understanding.

Divine Liturgy: The Divine Liturgy is the Church’s central act of worship, where heaven and earth unite, offering believers a taste of eternal life with God.

Ecumenical Councils: These councils shaped the Church’s doctrine, ensuring orthodoxy and unity, guiding believers towards truth.

Church Architecture: Church architecture, with its sacred space and design, is meant to elevate the soul, symbolizing the journey from the material to the divine.

Icon from The Holy Trinity Chapel, Sisters of the Order of Saint Basil the Great located at 710 Fox Chase Road, Philadelphia PA.

Hail, Mother of God; as today you saw the One you bore flying up from earth, with Angels you magnified him.
“How lovely your dwelling, O Lord of Hosts!” Psalm 84:1

“The Holy Trinity” by Russian iconographer Andrei Rublev (b1360) Holy Spirit on right, Son in middle, Father on left.

“Old Testament Trinity” Three angels with Abraham and Sarah.

“Old Testament Trinity” Immaculate Conception

During a sermon, His Beatitude Sviatoslav (who is the current Major Archbishop of Kyiv-Galicia and the Primate of the Ukrainian Greek Catholic Church) said that God created us in His own image and likeness, “He who is Light, created people in the image of His own light. He wanted us to be not just like Him and His everlasting light, but become the light ourselves”.

“We cannot hide the lamp that is lit, under a bushel. It must be put on the table to shine through all those who are in the house. So, that is why, the holy ascetics, called Reverend Fathers, are seen as those who shine with the light of God. Moreover, those, who themselves are this way to the Light”, explained the Major Archbishop.

Major Archbishop Sviatoslav Shevchuk, Father and Head of the Ukrainian Greek Catholic Church

The sanctuary is to be separated from the nave by an iconostasis, outside of which is located the so-called solea. Two large candles, lit during all religious services are to be placed on the solea before the stationary icons.

In the early church a very serious controversy broke out over the use of icons, with the opponents claiming that the use of icons in liturgy was idolatrous and against the First Commandment: “You shall have no other gods before me”. The dispute was finally settled by the Second Council of Nicaea held in 787 at which the Christian Church defined the doctrine concerning the lawfulness of the veneration of icons. On the occasion of the 1200th anniversary of this council Pope John Paul II issued an apostolic letter in which he gives his support both for this council and the use of icons in liturgical worship.

He makes specific reference to the role of icons in the Greek and Slav Churches:
“In particular, the Greek and Slav Churches, basing themselves on the works of the iconodulous theologians Saints Nicephorous of Constantinople and Theodore Studite, considered the veneration of icons as an integral part of the liturgy, like the celebration of the Word. Just as the reading of material books allows the hearing of the living word of the Lord, so also the showing of the painted icon allows those who contemplate it to accede to the mystery of salvation by the sense of sight. What on the one hand is represented by ink and paper is represented on the other hand in the icon, thanks to the various colors and other materials.”

Posted by Brian | Filed under Saints

≈ Leave a comment

Video

J.S. Bach – Christmas Oratorio BWV 248

26 Thursday Dec 2024

Posted by Brian in Saints

≈ Leave a comment

https://youtu.be/SoBzgNOCAVg?si=7iwQqvTGmxPNr0kz

Listening to J.S. Bach’s Christmas Oratorio, BWV 248, feels like a direct line to the soul. It’s not just music; it’s an experience that grabs at your heart, making you feel every note:

Deeply Moving: The reverence in Bach’s music isn’t just heard; it’s felt. It’s like he’s reaching into your chest, squeezing your heart with the beauty and solemnity of Christmas.
Thought-Provoking: The melodies make you think, reflect, even in moments where you’re just listening. It’s like Bach is inviting you on a journey inside yourself, to ponder the miracle of Christ’s birth in a way that’s both intimate and sacred.
Emotionally Rich: The way the voices and instruments weave together, you can’t help but feel this rollercoaster of emotions. From the highs of celebration to the quiet, introspective moments, it’s like he’s speaking directly to your core.
Spiritually Uplifting: There’s something about this oratorio that lifts your spirit, no matter what. It’s like Bach has found a way to make music that feels like a prayer, a connection to something much bigger than ourselves.
A Sense of Togetherness: When you hear those harmonies, it’s like Bach is reminding us we’re all in this together, celebrating the same joy, the same hope. It brings a sense of unity, of being part of something timeless.
A Beacon of Light: Listening to this, you can’t help but feel a spark of hope, a reminder that even in the darkest times, there’s light, love, and the promise of something new.

The Christmas Oratorio isn’t just music; it’s a journey for the heart and soul, where Bach’s genius makes you feel connected, reflective, and utterly human.

Merry Christmas to all!

24 Tuesday Dec 2024

Posted by Brian in Saints

≈ Comments Off on Merry Christmas to all!

Feast of The Exaltation of the Holy Cross

14 Thursday Sep 2023

Posted by Brian in Saints

≈ Leave a comment

Tags

Holy Cross

Drawing of the Crucifixion From Above, by John of the Cross in late 1500’s. This influenced Salvador Dali’s “Christ of St. John of the Cross” in 1951 (below).

Salvador Dali: “Christ of St. John of the Cross”

Here is a poem by Englishman Peter Hartley about the Dali painting and the Crucifixion from Above:

I

This crucifixion hides the anguish. Racked
With pain, belied by bloodless hands and feet;
Intolerable torments, they compete
As muscles in that arching back contract.
His hanging head forestalls all eye contact;
And here we see Him, harrowing complete,
As Pilate meted out from judgment seat
Beyond this lorn forsaken barren tract.

And Dali gives us stage-lighting to show
These youthful figures, tinctured gold below,
Are simple fishermen. And there they stand,
Aghast at what they cannot understand:
That Christ the Son of God exalted some
To share His state and close to Him become.

II

Beneath their feet they furl a fishing net,
These figures that we see upon the ground.
Twilight, a nightjar makes its urgent sound
Unseen, a distant double bark offset
By otherwise persistent silence. Yet
Wherewith is this scene lit? The black profound
Above, behind us to our left, all round
Embrowned, kaleidoscopic colours set

To raze the parchèd earth. And these young men
Would never know a jeunesse dorée then,
They flung their nets, repaired them when required,
They ate when hungry, slept when they were tired:
But here we see, their garments flecked with gold,
These young ones mark the new as we the old.

III

How can His body hang, no nails to hands
Or feet as Dali has Him here portrayed?
So anodyne this bloodless corpse, conveyed
To blackest heights above the barren lands
Of Israel: the dreadful pain demands
Our awe, the horror that is here betrayed,
That dead weight tortured angle still displayed,
Such agony an infant understands.

But this is not a Cranach and nor yet
A Grünewald. We are not moved today
By horrors that were suffered yesterday.
Inured to Bosch and Brueghel scenes of sweat
And pain, more present horrors that we dread:
The pickled shark and that revolting bed.

IV

How sad to see around us decadence
On such a scale there is no turning back,
No slightest evidence that common sense
Can any more prevail against attack.
We cannot ever get back what we had
And there is no return to where we were,
The world’s artistic cognoscenti mad:
Dali the last hope of the connoisseur?

For he could paint, with sable in his hand.
Only in trompe l’œil is there a demand
That we suspend our disbelief, it’s good
His two dimensions keep his art surreal:
In Emin’s bed, Quinn’s head of frozen blood
The horror and the nastiness are real.

Peter Hartley is a retired painting restorer. He was born in Liverpool and lives in Manchester, UK.

Searching for Mt. Carmel

24 Friday Feb 2023

Posted by Brian in Saints

≈ Leave a comment

Tags

Mt. Carmel, St. John of the Cross, St. Teresa of Avila, Teresa of Jesus

The Philadelphia Carmelite Nuns may have left, but the Saints live on. I followed John of the Cross and Teresa of Jesus throughout the Carmelite Monastery asking for directions to reach the summit of Mt. Carmel. Here’s what I found…

The Triumphal arch, with crucifix suspended, inspired by the crucifix of Fra Innocenzo de Palerno (1637) in the Church of San Damiano, Assisi. – Philadelphia Carmel

The origins of Triumphal arch comes from the Roman era when captives were led under an arch to symbolize their submission to the authority of Rome. Later centuries the liturgical procession through the triumphal arch symbolizes Christians as captives of Christ are lead to the Kingdom of Heaven. The sacred space of the sanctuary represents the Kingdom of Heaven.

The sanctuary of the Holy Spirit Chapel, Mount Carmel.

The two round medallions are Teresa of Jesus on the left and John of the Cross on the right.

The Sanctuary of the Holy Spirit Chapel, Mount Carmel – Detail

From left to right, Teresa of Jesus, the sanctuary doors with Cross, St. Elisha with hand raised to the Lamb of God. At top is the chariot with Elijah. The Holy Spirit is above Teresa in the form of a dove.

The Mosaic (Sanctuary)
The images of the mosaic express the reality of divine love in the charism of Carmel. It is love revealed by God in the Old Testament and fulfilled in the New, a love that en-kindles our hearts and transforms them. Ultimately this transformation enables one to enter, body and soul into full union with God. Horizontal and spatial concepts of the mosaic echo passages of time in the Old and New Testament history of the Carmelite order.

Images and symbols include the following:

Fire and Water
Fire increased its own virtue in the water – Wisdom 19:20

These lamps of fire are living waters of the spirit…although it is fire, it is also water. – St. John of the Cross, The Living Flame of Love Stanza 3, #8

Oh, God help me, what marvels there are in this greater en-kindling of fire by water. The water does not impede the fire though it’s the fire’s contrary, but rather makes its fire increase! St. Teresa of Jesus, The Way of Perfection 19:3

Water
Water symbolizes cleansing as in the river Jordan; baptism, blessing, grace, prayer and contemplation. – St. Teresa of Jesus, Life 11:7

Fire
Fire symbolizes divine love. – St John of the Cross, Spiritual Canticle 39:14, St. Teresa of Jesus Life 30:20

Chariot of Fire

in Christian art, St. Elijah carried into heaven in a chariot of fire is a symbol of Christ’s Ascension. In the Dialogue of St. Catherine of Siena, Christ himself is referred to by the Father as a fiery chariot.
St. Elijah (c 870 BC) (in chariot)

Elijah the Prophet is called the founder of the Carmelite ideal. There are two accounts of him being taken up to heaven in a fiery chariot 2 Kings 2:1-12 and Sirach 48:9. His feast is celebrated by the Carmelite Order on July 20.

The Holy Spirit (Dove)
The Holy Spirit is the third Person of the Blessed Trinity, the Sanctifier, the living Flame of Love. – Romans 5:5

St. Teresa of Jesus
St.Teresa of Jesus (1515-1582), the foundress of the reformed Carmel (Discalced Carmelites) is portrayed in Eucharistic Adoration. In her spiritual writings one finds frequent images of fire and water.

The Lamb of God and the Eucharist
Fulfillment is found in Christ, the Alpha and Omega, the sacrificial lamb of god, who gave himself for the life of the world. His sacrifice is perpetuated in the Eucharist. From this divine reality the graces symbolized by the fire and the water are sought and obtained. Mt. 26;26-29; 1 John 5:6-8; Rev:5:6-14

St. Elisha (hand raised)

St. Elisha (c. 840 BC) was the first disciple of St. Elijah. He was the leader of the prophets on Mt. Carmel. The Carmelite order celebrates his memory on June 14.

Between Elisha and Teresa of Jesus, with the arrow pointing up, are the sanctuary doors. A schematic of the Sanctuary Doors is below.

The symbols that are employed on these bronze doors show St. Teresa’s image of the Interior Castle. They are:

Door
“The door of entry to this castle is prayer and reflection.” – St. Teresa of Jesus, Interior Castle I:i,#7

Castle
The castle is the image of the soul: We consider our soul to be like a castle made entirely out of a diamond or of a very clear crystal in which there are many rooms, just as in heaven there are many dwelling places. – St. Teresa of Jesus, Interior Castle

The soul of the just person is nothing else than a paradise where the Lord says He finds His delight. I do not find anything comparable to the magnificent beauty of a soul and its marvelous capacity. – St. Teresa of Jesus, Interior Castle I:i, #1

Triangle
The triangle is the symbol of the Most Holy Trinity dwelling in the center of the soul.

Cross
The Cross is the symbol of the Paschal Mystery of Christ’s passion, Death and Resurrection.

Blood and Water
Blood and water flowed out of our Redeemer on the Cross. The Fathers and Doctors of the Church interpret this to mean that from the pierced Heart of the Son, God the Father pours out through the Holy Spirit, the saving graces of the Church’s Sacraments.

“One of the soldiers pierced His side with a lance and immediately there came out blood and water. – John 19:37

Jesus Christ who came by water and blood, not with water only, but with water and blood. – 1 John 5:6

He loves us and has washed away his own sins in His own Blood… Rev1:5

Then the angel showed me the river of life, rising from the throne of God and of the Lamb and flowing crystal clear down the middle of the city street. Rev 22:1-2

Center Room of the Castle
The castle has many dwelling places. Located at the center, is the abode of the most Blessed Trinity: the Father, the Son, and the Holy Spirit. It is here, in intimacy, that sweet exchanges of love occur between God and the soul. Mysteries of the Holy Trinity are made manifest and the soul comes to understand the Gospel passage:

If anyone loves me he will keep my word,
and my Father will love him,
and we shall come to him
and make out home with him. – John 14:23

Shell
The shell is a symbol of Baptism, the sacrament of initiation to the divine life.

Blessed Virgin Mary, dwelling with the Holy Trinity in the most profound union, supreme above all creatures, beloved Daughter of the Father, mother of the Son, Spouse of the Holy Spirit Mediatrix of all Graces.

Discalced Carmelite Order (OCD) Coat of Arms plaque.

Located on balcony front, near organ of the Holy Spirit Chapel, Philadelphia Carmel.

Seal of Mount Carmel

In the center of the seal is Mount Carmel, cradle of the Carmelite Order, and the star in the mountain refers to the Our Lady of Mount Carmel. The two stars above are the prophets Elijah and Elisha.

Mount Carmel is the Carmelite’s place of origin located in modern day Haifa, Israel. In the 9th century BC the prophet Elijah lived there and had a profound experience of God. In that same place in the early 12th century some hermits, inspired by the memory of Elijah, gathered there, with a desire “to live a life of allegiance to Jesus Christ” (Rule of St. Albert).

A Poem by Saint Thérèse of Lisieux

22 Wednesday Feb 2023

Posted by Brian in Saints

≈ 1 Comment

St. Thérèse of Lisieux (Jan 2, 1873 – Sept 30, 1897)

My Hope.

Though in a foreign land I dwell afar,

I taste in dreams the endless joys of heaven.

Fain would I fly beyond the farthest star,

And see the wonders to the ransomed given!

No more the sense of exile weighs on me,

When once I dream of that immortal day.

To my true fatherland, dear God! I see,

For the first time I soon shall fly away.

Ah! give me, Jesus! wings as white as snow,

That unto Thee I soon may take my flight.

I long to be where flowers unfading blow;

I long to see Thee, O my heart’s Delight!

I long to fly to Mary’s mother-arms, —

To rest upon that spotless throne of bliss;

And, sheltered there from troubles and alarms,

For the first time to feel her gentle kiss.

Thy first sweet smile of welcoming delight

Soon show, O Jesus! to Thy lowly bride;

O’ercome with rapture at that wondrous sight,

Within Thy Sacred Heart, ah! let me hide.

O happy moment! and O heavenly grace!

When I shall hear Thee, Jesus, speak to me;

And the full vision of Thy glorious Face

For the first time my longing eyes shall see.

Thou knowest well, my only martyrdom

Is love, O Heart of Jesus Christ! for Thee;

And if my soul craves for its heavenly home,

‘Tis but to love Thee more, eternally.

Above, when Thy sweet Face unveiled I view,

Measure nor bounds shall to my love be given;

Forever my delight shall seem as new

As the first time my spirit entered heaven.

June 12, 1896.

From “The Poetry of Saint Therese of Lisieux”

Translated by Donald Kinney O.C.D.

St. Francis Xavier Parish and the Philadelphia Secular Oratory

03 Saturday Dec 2022

Posted by Brian in Parish Shrines, Saints

≈ Leave a comment

Tags

Secular Oratory, St. Francis Xavier, St. Philip Neri

It makes sense St. Francis Xavier Parish is home to the Secular Oratory of Philadelphia. St. Francis Xavier was canonized with St. Philip Neri on the same day in 1622. Both saints were part of the Jesuit community of Saint Ignatius Loyola and the Society of Jesus. St. Francis travelled extensively through India and Japan, implanting small Catholic communities. While traveling on his first trip to China, in 1552, he became seriously ill and died on December 3 at the age of forty-six. He was canonized in 1662 and in 1927 was named patron of foreign missions. He is also the patron saint of India. The feast day of St. Francis Xavier is December 3.

St. Francis Xavier Parish in the Fairmount section of Philadelphia, Pennsylvania was founded in 1839. The church originally built in 1893-1898 extended to its present size in 1906, and rebuilt in 1908 after being damaged by a fire that started in a nearby hat factory. St. Francis Xavier Church was only the seventh Catholic Church to exist within the city. The church did not modify its old High Altar following the liturgical reforms of Vatican II in 1962.

St. Francis Xavier Parish was entrusted in 1990 to the pastoral care of the Oratorian Fathers. The Secular Oratory is a community of Catholic young adults inspired by the spirituality of Saint Philip Neri. The Oratory is a community of secular priests and brothers who live a common life, observe a daily rule of prayer and practice the gift of stability, i.e., they hope to remain in one place for life. The Congregation of the Oratory was founded by Saint Philip Neri (1515-1590) in Rome and it was officially established in 1575.

“For if you seek God in truth, and enter vigorously the path which leads to Him, you will certainly find so much delight proceed from His service, as will easily mitigate and soften whatever sharpness or bitterness there is in conquering yourself.” St. Francis Xavier

“It is not the actual physical exertion that counts toward a man’s progress, nor the nature of the task, but the spirit of faith with which it is undertaken.” St. Francis Xavier

Side by side, St. Philip and St. Francis say goodbye.

St. Charles Borromeo – Bishop

04 Friday Nov 2022

Posted by Brian in Saints, Uncategorized

≈ Leave a comment

Tags

Charles Borromeo, saints, St. Charles Borromeo Seminary

Charles Borromeo was born in 1538, his mother was the sister of G. de’Medici who became Pope Pius IV in 1559. He became Archbishop of Milan and was responsible for implementing Catholic Reform by reorganizing the Church under his domain.

His life became austere, eating only once per day and devoting himself to the care of souls and made it his goal to increase adoration of Christ in the Eucharist. He promoted the procession of the Holy Nail and Forty Hours. He is patron of seminarians, teachers and catechists. His feast day is November 4.

St. Charles Borromeo

St. Charles Meditates on the Passion by Daniele Crespi (1598-1630), Milan, From Saints and Their Symbols: Recognizing Saints in Art and in Popular Images by Fernando Lanzi

St. Charles Borromeo Seminary, Wynnewood, Pennsylvania.

Revealing the Mystical; St. Teresa of Avila’s Interior Castle

15 Saturday Oct 2022

Posted by Brian in eBooks, Saints

≈ 4 Comments

Tags

Interior Castle, mysticism, St. Teresa of Avila

A Mystical Saint Talks

One tends to reminisce about our own spiritual experiences while reading the Interior Castle and which of the seven mansions described by St. Teresa we may have visited. The book, Interior Castle, is ranked among the top 25 of all time Catholic books. It’s an eerie read. Like any good writer, the Saint appears to talk directly to us, giving little indication of the life or working atmosphere of 16th century Europe from which it was created. It appears relevant today in 2022 as it did in 1577 when the book was released.

an-interior-castle-from-my-viewpoint An impression of a convent or castle in St. Teresa’s time. October 15, 2022 is St. Teresa of Avila feast day.

Several insights on The Interior Castle:

We are within Him.

St. Teresa says that “God is a very large and beautiful mansion” and since we reside in the mansion any sins we commit are “done in the palace itself, inside God”.

We are inside God’s mansion. This requires meditation to fully understand. Perhaps this is why the book is at times difficult to read, requiring re-reads to fully grasp the message.

God suffers from our misdeeds since we are “his creatures within Himself” (6th mansion.) A simple eye opening concept.

scene-dark-night

A mystic writes to us in the future.

More favours hurts.

God gives us “favours” and the more favors we receive, the pain of receiving a favour increases, since we learn more about His greatness, yet we are “being so far and unable to enjoy Him”. This painful desire within the soul, who wants more favours. Yet receiving the favours is not up to us. The soul enjoys the “great delight” at being near to God, but its God who chooses the soul.

teresa_lazzarini

St. Teresa of Avila by Lazzarni.

St. Teresa compares the soul as blind and dumb like St. Peter at his conversion (Acts 9:8), preventing him from having any sense of where or how the favour came.

the-original-autograph-of-the-interior-castle-preserved-in-the-carmelite-monastery-at-seville

Original manuscript, Interior Castle by St. Teresa of Avila. (Avila, Spain)

Seeing the Trinity.

“God removes the scales from the eyes of the soul” and reveals the Holy Trinity in all three persons. She saw these three persons and suggests we can too; one of Substance and one of Power and one of Knowledge; all God alone.

“So what we hold by faith the soul grasps by sight, but nothing seen by the eyes; it’s felt by the body or the soul.”

The Trinity, one of the biggest mysteries of the faith, is explained in the book. This is mind boggling!

cell-of-teresa-of-avila-1

Monestary cell of Saint Teresa.

Understanding the Trinity.

The Saint says, “All three Persons communicate Themselves to the soul and speaking to the soul and explaining to it those words which the Gospel attributes to the Lord, namely, that He and the Father and the Holy Spirit will come to dwell in a soul which loves Him and keeps His commandments.”

She references the Gospel as a means to understand the Trinity, which is probably a good tip.

the-interior-castle

Artist Kuba Ambrose’s The Interior Castle was inspired by the Saint’s book. Used by permission.

Heaven observation.

“Our Lord brings the soul into this Mansion (7th) of His, which is the center of the soul itself, for they say the empyrean heaven, where Our Lord is, does not move like the other heavens.” Praise his name and “make every effort to serve a Lord who will give us a reward in Heaven.”

I’ve read about these multiple Heavens before, possibly it was in the Gospel, the Book of Revelations. This needs more investigation.

What if we, individually, captured all the questions that puzzle us in our life; in this world; in nature; and document it, to be answered in Heaven, as our reward for getting there. Like, what causes cancer, what miracles weren’t recorded, how close were we to death. More later…

teresa-of-avila-stature
St. Teresa of Avila also know as St. Teresa de Jesus. She wrote the Interior Castles under God’s direction and her superiors when she was 62 years old.

A Mystic Poet as well

Poetry is another way to explain mysticism. Here is St. Teresa’s most famous poem written after coming out of the ecstasy at Salamanca. There are several translations, this one by Megan Don.

I Live Without Living In Me

by Teresa of Avila

English version by Megan Don
Original Language Spanish

I live without living in me,
and I expect a life so high,
that I die because I do not die.

I live already beside myself
since I am dying of love;
because I live in Him,
who wanted me for Himself:
when I gave my heart to Him
He placed this sign in it,
that I die because I do not die.

This divine prison,
the love in which I’m living,
has made God my captive,
and my heart free;
causing in me such passion,
to see God, my prisoner,
That I die because I do not die.

Oh, how long is this life!
How hard this exile,
this prison, these chains
which my soul has entered!
Just waiting to get free
causes me so much fierce pain,
that I die because I do not die.

Ah! so much bitterness in this life
without God as my lover!
Because if to be in love is sweet,
to wait so long is not:
take this burden God,
heavier than steel,
that I die because I do not die.

Trusting in You alone, I only live
because I know I’ll die
because in death I know
that I will live;
death, where I’ll find life
do not be slow, it is you I wait for,
that I die because I do not die.

You see how strong love is;
life, do not hinder me,
you see, all I need do to gain you
is to lose you.
Come on already sweet death
come quickly death
that I die because I do not die.

That life above,
that is the true life,
until this life dies
nothing can be enjoyed in living
death, don’t be coy;
let me live by dying first,
that I die because I do not die.

Life, what can I give
to my God who lives in me?
In losing you,
then I am worthy of gaining Him.
I want to reach Him by dying,
Since I love my lover so,
that I die because I do not die.

avila-castles
Avila, Spain. Home of St. Teresa of Avila

References:

The blog, Teresa of Avila Turns 500 discusses the topic We are within Him in the post “God’s Presence: Part Two”. This blog, several years in the making, is a structured study of the book, helpful for anyone interested in gaining insights and understanding the depth at which St. Teresa describes her experiences, influenced directly from God.

The audio book of The Interior Castle is here.

The ebook of The Interior Castle is here.

St. Francis of Assisi Feast Day: Pope Francis Connection and The Meaning of the San Damiano Cross

04 Tuesday Oct 2022

Posted by Brian in Saints

≈ Leave a comment

Tags

Charles Chaput, Pope Francis, San Damiano cross, St. Francis of Assisi

Francis, the man of God, left home behind,
abandoned his inheritance and became poor and penniless,
but the Lord raised him up.
– Entrance Antiphon: Mass St. Francis of Assisi Memorial

This painting, called “Saint Francis of Assisi Receiving the Stigmata” was made in Netherlands (15th-16th century) and resides in the Philadelphia Museum of Modern Art.

Although Pope Francis is a Jesuit, he chose the papal name Francis in honor of Saint Francis of Assisi. He has admitted that his favorite saints are Saint Augustine and Saint Francis. Pope Francis has been called an innovator, the church’s Steve Job’s. (NYT 10/3/13 Why Italians Love Francis)

Pope Francis with icon of St. Francis, Assisi Italy.

As we bring you these offerings, O Lord,
we pray that we may be rightly disposed
for the celebration of the mystery of the Cross,
which Saint Francis so ardently embraced
Through Christ our Lord.
– Prayer over the Offering: Mass St. Francis of Assisi Memorial, October 4, 2013

St. Francis of Assisi in Assisi wall painting. St. Francis of Assisi is Founder of Franciscans religious order. St. Anthony of Padua and St. Padre Pio are of the Capuchin Franciscan order. Padre Pio had the stigmata, much like Francis of Assisi. Charles Chaput, the Archbishop of Philadelphia is also a Capuchin Franciscan.

Pope Francis in Assisi with dove Feast of St. Francis.

Grant us, we pray, O Lord,
through these holy gifts which we have received,
that, initiating the charity and apostolic zeal of St. Francis,
we may experience the effects of your love
and spread them everywhere for the salvation of all.
Through Christ our Lord.
– Prayer After Communion: Mass St. Francis of Assisi Memorial, October 4, 2013

The cross of St. Francis, called the San Damiano cross has deep meaning to Catholics. This cross is a variation of the original cross where Francis heard God speak, “Build my church”. It is located in St. Basil’s Chapel in Kimberton Pennsylvania.

The San Damiano Cross at the Padre Pio Center in Barto, Pennsylvania. The cross is called an icon cross since it contains images of people who give it meaning.

Closeup of the San Damiano Cross at the Padre Pio Center in Barto, Pennsylvania. The original cross is revered in Santa Chiarra (St.Clare) Church in Assisi, Italy. Painted on walnut wood in Umbra in the 12th century, the name of the painter is unknown. in 1257 the Poor Clares left San Damiano and took the cross with them, keeping it safely for 700 years. In Holy Week of 1957, it was placed on public view for the first time over the new Altar in San Giorgio’s Chapel in the Basilica of St Clare of Assisi.

Above is the original San Damiano cross in Italy. The largest figure and giving light to others in the icon is Jesus Christ. “I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life. ” (John 8:12) Christ stands upright, not nailed, not a corpse, but of God Himself, incorruptible unto eternity and the source of life, radiating the hope of the Resurrection. The eyes of Jesus are open: He looks out to the world, which He has saved. He is alive, the one who is eternal. Jesus’ vestment is a simple loin cloth – a symbol of both High Priest and Victim. The chest, throat and neck are very strong, Jesus gives power of re-creation to His Disciples (John 22:23). He breathed on His Disciples (John 20:22), the Greek word used recalls the moment of Creation (Gen 2:7). The shadow over the face of Jesus is increased by the fact the halo and face are tilted forward on the original Icon. The humanity of Christ veils the true glory of the Word who lives in the super luminous darkness of the Godhead. Behind the outstretched arms of Christ is His empty tomb, shown as a black rectangle.

The next largest figures are the five witnesses of the crucifixion and witnesses of Jesus as Lord. On the left side are the Virgin Mary and St. John the Evangelist, to whom Jesus entrusted his mother. On the right side are Mary Magdalene, Mary, Mother of James, and the centurion who in Matthew’s Gospel account asks Christ to heal his servant, who is also depicted on the cross on the shoulder of the centurion (Matthew 8:5-13). Both Mary and Mary Magdalene have their hands placed on their cheeks to reflect extreme grief and anguish. The first four witnesses are saints who gave their lives for the Lord and are therefore represented with halos of sanctity. The names of the five major witnesses are written beneath their pictures.

More on Mary and John. As in John’s Gospel, Mary and John are placed side by side. Mary’s mantle is white meaning victory (Rev 3:5), purification (Rev 7:14); and good deeds (Rev 19:8). The gems on the mantle refer to the graces of the Holy Spirit.

The dark red worn under the mantic indicate intense love, while the inner dress is purple – the Ark of the Covenant (Ex 26: 1-4).
Mary’s left hand is raised to her cheek – her acceptance and love of John, and her right hand points to John while her eyes proclaim acceptance of Christ’s words “Woman, behold your son… ” (John 19:26). The blood drips on to John at this moment. John’s mantle is rose color indicating eternal wisdom, while his tunic is white – purity. His position is between Jesus and Mary as is fitting for the disciple loved by both of them. He looks at Mary “Son, behold your Mother”, but points to Christ.

On the lower left is Longinus the traditional name of the Roman soldier who pierced the side of Jesus with a lance. He is represented here as holding the lance and looking up at Jesus. The blood running down the right arm of Jesus begins at the elbow and drips straight down and will land on the upturned face of Longinus.

In the lower right is Stephaton, the traditional name for the soldier who offered Jesus the sponge soaked in vinegar wine. From his posture, one can see that he holds the staff and sponge in the same way that Longinus holds the lance.

Mary Magdalene. Mary Magdalene is next to Christ making her very special; her hand is on her chin indicating a confided secret “He is risen “. She wears scarlet, which is a symbol of love; her mantle of blue deepens this.

Mary Clopas. Some authorities make her the mother of James. She wears garments of an earthen color a symbol of humility, and her light green mantle – hope. Her admiration of Jesus is indicated by the gesture of her hand.

The Centurion of Capernaum. He holds a piece of wood in his left hand, indicating his building of the Synagogue (Luke 7: 1 – 10). The little boy beyond his shoulder is his son healed by Jesus. The three heads behind the boy show “he and his whole household believed” (John 4: 45 – 54). He has extended his thumb and two fingers, a symbol of the Trinity, while his two closed fingers symbolize the hidden mystery of the two natures of Jesus the Christ. “Truly He is the Son of God” (Mark 15:39).

The Ascension is portrayed within this circle of red: Christ is breaking out of the circle, holding a golden cross which is now His Royal Scepter. His garments are gold – a symbol of royalty and victory. His red scarf is a sign of His Dominion and Kingship; exercised in love. Angels welcome Him into Heaven. IHS are the first three letters of the name of Jesus. The little bracket above indicates it is shorthand. NAZARE is the Nazarene; REX is’ king’ and IUDEORUM is ‘of the Jews’, which is reported in St John’s Gospel “Jesus the Nazarene, King of the Jews”

The Hand of the Father. From within the semi-circle at the very top of the Icon, He whom no eye has seen reveals Himself in a benediction. This blessing is given by the right hand of God with the finger extended – the Holy Spirit. The Father gives the gift of the Holy Spirit to all because of the merits of the Christ’s Passion

Numbers. There are 33 figures in the Icon – Two Christ figures, 1 Hand of the Father, 5 major figures, 2 smaller figures, 14 angels, 2 unknown at His hands, 1 small boy, 6 unknown at the bottom of the Cross and one rooster. There are 33 nail heads along the frame just inside the shells and seven around the halo.

The Unknown Saints. At the bottom of the Icon are six unknown saints whom Scholars postulate are SSTs Damian, Rufinus, Michael John the Baptist, Peter and Paul, all patrons of Churches in the Assisi area. St Damian was the Patron of the Church that housed the Cross and St Rufinus was the Patron Saint of Assisi. There is too much damage of that area to make a proper identification.

The Rooster. The inclusion of the rooster recalls the denial of Peter who wept bitterly. Secondly, the rooster proclaims the new dawn of the Risen Christ 1 the true light (1 John 2:8). “But for you who revere my name, the Sun of Righteousness will rise with healing in its wings” (Malachi 4:2 or 3:20 depending on your translation).
(Adapted from The Franciscans Friars web site)

Shrine Tower

~ Saints, Shrines and Sacred Places

Category Archives: Saints

Theosis: Becoming Like God — “Be Attentive” to Divine Energy

St. Basil the Great, the Jesus Prayer, and the Wisdom of the Three Holy Hierarchs

Enter The Jesus Prayer:

More on the Jesus Prayer

The Three Holy Hierarchs

St. Basil the Great

Witness of St. Ephraim the Syrian

St. John Chrysostom

St. Gregory the Theologian

Celebrating St. Basil: Paths to Divine Union and the Essence of Eastern Christianity

J.S. Bach – Christmas Oratorio BWV 248

Merry Christmas to all!

Feast of The Exaltation of the Holy Cross

I

II

III

IV

Searching for Mt. Carmel

A Poem by Saint Thérèse of Lisieux

St. Francis Xavier Parish and the Philadelphia Secular Oratory

St. Charles Borromeo – Bishop

Revealing the Mystical; St. Teresa of Avila’s Interior Castle

A Mystical Saint Talks

A Mystic Poet as well

St. Francis of Assisi Feast Day: Pope Francis Connection and The Meaning of the San Damiano Cross

Enter The Jesus Prayer:

More on the Jesus Prayer

The Three Holy Hierarchs

St. Basil the Great

Witness of St. Ephraim the Syrian

St. John Chrysostom

St. Gregory the Theologian

Subscribe to continue reading

I

II

III

IV

A Mystical Saint Talks

A Mystic Poet as well