St. Charles Borromeo – Bishop

04 Friday Nov 2022

Posted by Brian in Saints, Uncategorized

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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.

Sacred Path to the Summit of Mt. Carmel with John of the Cross and Teresa of Jesus

01 Saturday Oct 2022

Posted by Brian in Carmelite Monestary, Saints, Shrines of Philadelphia

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Ascent of Mount Carmel, Carmelite Spirituality, Chapel of the Holy Spirit, Discalced Carmelites, Friends of Carmel, Philadelphia Carmel, Prayer, saints, soul, St. Albert, St. John of the Cross, Teresa of Avila, Teresa of Jesus, The Dark Night

I followed John of the Cross
and Teresa of Jesus
inside the Carmelite Monastery,
seeing their pleasant ways
I ran up the mountain’s
sacred path
seeking The Almighty God
reaching for the
Summit of Mt. Carmel.
– Shrinetower

I. Spiritual Guides: St. Teresa of Jesus and St. John of the Cross

Opening Prayer: Love and honor to Our Lady of Mt. Carmel, to Saint Joseph, Saint Anne, to our Holy Mother Saint Teresa, to our Holy Father Saint John of the Cross, whose powerful intercessions we invoke that the spirit of prayer, penance and apostolic zeal may flourish in the community. Amen

The Triumphal arch, with crucifix suspended, inspired by the crucifix of Fra Innocenzo de Palermo (1637) in the Church of San Damiano, Assisi. – Holy Spirit Chapel Sanctuary at Philadelphia Carmel. Photo courtesy of Friends of Carmel Pinterest.

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. In later centuries the liturgical procession through the triumphal arch symbolizes Christians, as captives of Christ, being lead to the Kingdom of Heaven. The sacred space of the Sanctuary represents the Kingdom of Heaven.

The round medallion of Teresa of Jesus (Ávila) as she looks upward on the altar terra cotta wall over the cloister grilles of the Sanctuary. Her feast is celebrated by the Discalced Carmelite Order on October 15.

The round medallion of John of the Cross, with the Christ on the Cross in his arms on the altar terra cotta wall over the cloister grilles of the Sanctuary. His feast is celebrated by the Discalced Carmelite Order on December 14.

II. The Sanctuary Mosaic

The Sanctuary of the Holy Spirit Chapel; the heart, joy and beauty of Mount Carmel – Detail

From left to right, Teresa of Jesus; the sanctuary doors with the Cross; St. Elisha with hand reaching to the Lamb of God, reaching for the summit of Mt. Carmel; where the Prophet Elijah rides a chariot on the wings of a cloud. The Holy Spirit is in winged flight above St. Teresa who is in adoration of the Blessed Sacrament.

The images of the Sanctuary 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. – The Chapel of the Holy Spirit booklet, Mount Carmel Philadelphia

Symbolic images in the mosaic are:

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

Fire and Water
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

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

Chariot of Fire
in Christian art, St. Elijah is carried into heaven on a chariot of fire, 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 en-route to Heaven “You make the clouds your chariot, traveling on the wings of the wind. You make the winds your messengers, flaming fire your ministers.” Psalm 104:3-4

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 on the mosaic in Adoration of the Eucharist. In her spiritual writings one finds frequent images of fire and water. The Carmelites celebrate her memory on October 15.

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.

Under the altar in Latin: Gloria Patri, et Filio, et Spiritui Sancto
meaning Glory [be] to the Father.

III. The Repository Doors

Between Elisha and Teresa of Jesus, with the Cross and triangle superimposed, are the bronze Repository Doors.

The Repository Doors Schematic Diagram. – from The Chapel of the Holy Spirit, Mount Carmel, Philadelphia (Booklet)

The symbols that are employed on the doors shows St. Teresa’s image of the Interior Castle, her guide to union with God. 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.

The soul of the just person is a paradise where the Lord says He finds His delight. – St. Teresa, Interior Castle

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 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.

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. – Revelation 22:1-2

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

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.

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

IV. Blessed Virgin Mary

Discalced Carmelites are known for their deep devotion to Our Lady of Mount Carmel.

The Blessed Virgin Mary, dwells 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. – Mt. Carmel prayer

V. Seal of Mount Carmel (Coat of Arms)

Discalced Carmelite Order (OCD) Coat of Arms plaque, located on balcony in front of Hook and Hastings organ at the Holy Spirit Chapel, Philadelphia Carmel.

Coat of Arms plaque in context within Holy Spirit Chapel.

The coat of arms is a roadmap to the background and religious beliefs of the Discalced Carmelite Order. There are multiple levels of meaning and symbolism of the Seal of Mount Carmel acquired over the centuries.

The Shield of 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).

The cross on the summit of the mountain was added in the 16th Century by St. John of the Cross as a distinctive mark of the Discalced Carmelites (OCD) branch of the Carmelites. There is no cross for the Order of Carmelites. (O.Carm.)

The colors are the brown of the mountain and the white of the skies. Brown is the color of earth. White is the reflection of light. It is the color associated with the tunic of Christ at the resurrection, the transfiguration.

On this particular shield, there are three, eight pointed stars. The number three has numerous symbolic meanings; the Triune God in unity of three divine persons: Father, Son and the Holy Spirit; the three virtues of faith, hope and love; and three monastic vows of poverty, chastity and obedience.

The three stars also represent the three great epochs in the history of Carmel; the first, or prophetic era, represented by the star inside the mountain, denotes the time of the prophet Elijah to the time of St. John the Baptist; the second indicates the era of those hermits living on Mount Carmel before the arrival of the Latin Crusaders; and the third signifies the present epoch spanning from the first Carmelite community living under the Rule of St. Albert until the end of time.

A deeper meaning of the stars is that they stand as a remembrance to the members of the Carmelite order. The star inside the mountain represents the Carmelites who are still on their way to the Summit of Mount Carmel (Heaven), the other two stars in the sky represent all the Carmelites who have gone before us and have reached the goal of their life’s vocation; union with God in love in the eternal Joy of Heaven.
– from Croatian Carmel Province

The Crown of the King

Placed atop the shield is a ducal crown and an arm wielding a fiery sword, representing the prophet Elijah.

The golden crown represents the Kingdom of God on earth, present through “Emmanuel,” “God with us,” Jesus Christ. Carmelites endeavor to serve God faithfully with “a pure heart and a steadfast conscience” (Rule of St. Albert). They understand their vocation to be a call to rooting and strengthening Christ’s Kingdom of self-sacrificing love and goodness in the world. In their service to this King they take their inspiration from the Blessed Virgin Mary, whose patronage they enjoy, and Saints Teresa of Jesus and John of the Cross, the great reformers of Carmel.

The Sword of The Spirit

Over the crown is an arm and hand brandishing a flaming sword, signifying the fiery spirit of Elijah. Burning with zeal for the Lord “burned like a torch” (Eccl. 48:1).

For Carmelites, Elijah is the solitary prophet who nurtured his thirst for the one and only God and lived forever in His presence. Elijah is the biblical inspiration of the Carmelite life and, like him, Carmelites seek both to continually carry in their minds and hearts “the sword of the spirit, which is the Word of God” (Rule of St. Albert) and to live constantly with a loving, contemplative awareness of His presence.
– Discalced Carmelite Friars, Washington Province of the Immaculate Heart of Mary

Another rendition of the Discalced Carmelite Order (OCD) Coat of Arms at Philadelphia Carmel, in the stained glass window of the Prophet Elijah.

Halo of Stars

In this stained glass window, the halo of twelve stars above the crown represents the prerogative of every Carmelite’s acclaim – the Blessed Virgin Mary, whom St. John saw in an apocalyptic vision as: “a woman clothed with the sun… on her head a crown of twelve stars” (Rev 12:1).

In the coat of arms of the Discalced Carmelites these stars also signify the twelve points of the rule, which are: Obedience, Chastity, Poverty, Recollection, Mental Prayer, The Divine Office, Chapter, Abstinence from meat, Manual Labor, Silence, Humility and Supererogation. (defined as those works or good deeds performed by saints over and above what is required for their own salvation, the merit of which is held to be transferable to others in need of indulgence). – Discalced Carmelite Friars, Washington Province of the Immaculate Heart of Mary

Also shown on this particular Philadelphia Carmel shield or seal, is the Latin legend referring to the Prophet Elijah’s phrase: “Zelo zelatus sum pro Domino Deo exercitum,” which translated means: “With zeal have I been zealous for the Lord God of hosts.”

This is not present on the Coat of Arms plaque but present in this stained glass window and at the portico entrance to the Holy Spirit Chapel.

Coat of Arms Sources: Philadelphia Carmel Monastery
Discalced Carmelite of the Australia-Oceania Region
Croatian Carmel Province
Discalced Carmelite Friars, Washington Province of the Immaculate Heart of Mary

VI. St. Albert and the Carmelite Rule

St. Albert of Trapani (1250-1307), from Sicily, at Philadelphia Carmel.

St. Albert wrote the Rule for hermits living in the spirit of Elijah near the prophet’s spring on Mount Carmel near present-day Israel.

Teresa of Jesus and John of the Cross would have both prayed to St. Albert for intersessions. He was one of the first saints of the order to be venerated. He is represented here with a lily, a symbol of purity and an urn for water he had blessed. Water is still blessed with his relics and the Carmel and is used for healing the sick.
– The Chapel of the Holy Spirit booklet, Mount Carmel, Philadelphia

VII. Hearing God in Silence

The Great Spiritual Silence. Listening, loving, believing, preserving.

And He said to them, “Come away by yourselves to a secluded place and rest a while.” Mark 6:31

The Apostle would have us keep silence, for in silence he tells us to work. As the Prophet also makes known to us: Silence is the way to foster holiness. Elsewhere he says: Your strength will lie in silence and hope … be careful not to indulge in a great deal of talk, for as Scripture has it – and experience teaches us – Sin will not be wanting where there is much talk, and He who is careless in speech will come to harm; and elsewhere: The use of many words brings harm to the speaker’s soul. – Carmelite Rule of St. Albert, [21a]

Angel on guard in praying stance. Inside the Holy Spirit Chapel, Philadelphia Carmel.

And our Lord says in the Gospel: Every rash word uttered will have to be accounted for on judgment day. Make a balance then, each of you, to weigh his words in; keep a tight rein on your mouths, lest you should stumble and fall in speech, and your fall be irreparable and prove mortal. Like the Prophet, watch your step lest your tongue give offense, and employ every care in keeping silent, which is the way to foster holiness. – Carmelite Rule of St. Albert, [21b]

Life on Mount Carmel: Contemplation and Prayer

Carmelite spirituality proposes silence and solitude as necessary prerequisites for prayer and contemplation. Silence refers not only to external noise but also to the stilling of one’s internal noises. Silence is the condition for listening attentively to the still small voice of God. Solitude provides the ambiance where one may be alone so as to focus more attentively on the Beloved. Solitude then is not primarily separation or isolation from others, but a place of privileged encounter with the Beloved. – Carmelite Spirituality, Discalced Carmelite of the Australia-Oceania Region

Teresa of Jesus and John of the Cross, speak of prayer and contemplation as ‘friendship with God’ and ‘union with God’ respectively.
– Carmelite Spirituality, Discalced Carmelite of the Australia-Oceania Region

Breviary of St. Therese of Jesus on display at the Museo Ferias, Spain in 2014.

The soul does not use words. Is surrounds words with space, and that is what I mean by silence” – Richard Rohr, Silent Compassion

In order to foster and facilitate relationship with God, through prayer and contemplation, Carmelite spirituality proposes certain means, both personal and communal, namely meditation on the word of God, liturgy, silence and solitude, and asceticism (avoidance of indulgence). The Rule of St. Albert urges an unceasing pondering of the Law of the Lord in Scripture and the strengthening of one’s heart with holy thoughts, so that the word of God may abound in one’s heart and lips, and guide all one’s actions. Carmelite Spirituality, Discalced Carmelite of the Australia-Oceania Region

Asceticism is the means of freeing self from the tyranny of self-will, simplifying one’s life, and preserving all of one’s energy for journeying to God. For St. John of the Cross, the main expression of asceticism involves a radical detachment from inordinate or disordered desires and appetites. Detachment is a way of prioritizing God above all creatures. As such, it witnesses to the primacy and all sufficiency of God. Asceticism is not only at the service of a deeper life with God, but it is also geared to the demands of the apostolic ministry. – Carmelite Spirituality, Discalced Carmelite of the Australia-Oceania Region

Holy Spirit Chapel, side aisle, Philadelphia Carmel. Holy Spirit is principle guide in spiritual life. Photo courtesy of Friends of Carmel Pinterest.

Although Carmelite spirituality highly esteems prayer and contemplation these are always in service of the apostolate. For St. Teresa, while prayer and contemplation are paramount, they are not ends in themselves but are orientated to the support, welfare, and apostolic fruitfulness of all those engaged in the work of spreading the gospel of Jesus Christ. Carmelite spirituality, then, is not simply about self salvation, but a way of co-operating with God in bringing about God’s reign on earth. – Carmelite Spirituality, Discalced Carmelite of the Australia-Oceania Region

Finally Carmelite spirituality teaches that authentic prayer and contemplation is accompanied by and promotes growth in the human and theological virtues. This leads to a flowering in the Carmelite of the two-fold gospel commandment of love of God and love of neighbor. – Carmelite Spirituality, Discalced Carmelite of the Australia-Oceania Region

From credence niche side wall of Holy Spirit Sanctuary. Pattern from church of San Vitale, Ravenna, Italy (6th century). At the center of the radiating disc contains the first letter of the Greek alphabet, Alpha, the symbol of creation, “In the beginning was the Word” (John 1:1)

Both Saints Teresa of Jesus and John of the Cross teach us that God, the Blessed Trinity, dwells within the human person. Hence, one need not go out of self in search for God but enter progressively ever deeper within oneself to be with God who dwells at the very center of our being.

St. Teresa speaks of this journey within as an itinerary through a castle with seven mansions. St. John of the Cross hymns this reality:

“What more do you want, O soul! And what else do you search for outside, when within yourself you possess your riches, delights, satisfactions, fullness and kingdom – your Beloved whom you desire and seek? Be joyful and gladdened in your interior recollection with Him, for you have Him so close to you. Desire Him there, adore Him there. Do not go in pursuit of Him outside yourself. You will only become distracted and wearied thereby, and you shall not find Him, or enjoy Him more securely, or sooner, or more intimately than by seeking Him within you.” (S.C. 1:8)

VIII. The Path of John of the Cross

St. John of the Cross, Poet and Doctor of the Church (1542-1591)

The model of this portrait of St. John of the Cross was the brother of one of the foundresses of the Carmel of Philadelphia. Contrary to what is seen here, St. John was actually of very slight stature, had a oval lean face with a beard, a broad receding forehead, and was also quite bald. St. John of the Cross was associated with St. Teresa of Jesus in the reform of Carmel. The writings of both these Saints speak about the deepest communion with God and the way that leads to it. – The Chapel of the Holy Spirit booklet, Mount Carmel Philadelphia.

The “discalced” in the name “Discalced Carmelites”, references the practice of wearing sandals or going barefoot instead of shoes. In the stained glass window, John is shown wearing sandals. In Teresa’ s reformed convent of St. Joseph’ s, which she founded in 1562, the nuns wore strap sandals as well.

Drawing of the Crucifixion From Above, by John of the Cross 1641
It influenced Salvador Dali’s Christ of St. John of the Cross 1951.

John of the Cross said that “all prayer is reducible to the pater noster” (Our Father).

John and Teresa Team Up

St. John of the Cross, co-reformer of the Carmelite Order, was born in Spain in 1542 to a loving but struggling family. At the age of fourteen, John took a job at the hospital of Median caring for the poor and incurable. He spent the rest of his time learning at a nearby Jesuit school.

John eventually joined the Carmelites of Medina. He was ordained a priest in 1567, but John became overwhelmed at the idea of fulfilling the duties of the priesthood, and decided to join the Carthusians instead.

St. Teresa of Avila who had come to Medina to found a convent for her Carmelite nuns convinced John to stay with the Carmelites, and he began to help her in the reform of the order. But his fellow Carmelites were against his attempts at reform and they went so far as to kidnap and lock him up in a small cell. During this time, John wrote much of his mystical poetry, from his hours of silent prayer, including:

Beloved, in you I find
The mountains, wooded vales;
Choice islands, distant, strange.
The river’s voice resounds
With ever-changing flow.
As whisper soft of breeze
Now sings our love.

After nine months, John escaped the prison cell. Several of John’s books are available on-line:

Dark Night of the Soul

Ascent of Mount Carmel

Spiritual Canticle (poem)

John spent the rest of his life establishing monasteries, spreading his reform, and writing many spiritual works, which are now treasured by the Church. He died in 1591 at the age of 49 – his body is still incorrupt to this day. He was canonized on December 27, 1726, and was also named a Doctor of the Church. St. John of the Cross is one of the Church’s most beloved mystics, known for his compassion and deep understanding of the inner workings of the soul. – Carmelite Sisters of the Divine Heart of Jesus

IX. The Path of Teresa of Jesus (Avila)

St. Teresa of Jesus (Avila, Spain 1515-1582) Doctor of the Church.

In the stained glass window above, St. Teresa of Jesus is writing at a desk. The scroll hanging from the desk reads:

“Let nothing disturb you. Let nothing frighten you. All things are passing. God never changes. Patience obtains all things. Whoever has God wants for nothing. God alone suffices.”

Saint Teresa of Jesus is the foundress of the Discalced Carmelite life and is one of the thirty three Doctors of the Church, who are considered guides due to their great significance in our understanding of Church theology. St. Teresa believed in the presence of God in every person.

tersa with Jesus and nails
Jesus gives St. Teresa of Jesus (Avila) a nail. Mt. Carmel Philadelphia.

St. Teresa of Jesus received a profound mystical grace during Holy Communion on November 18, 1572. Our Lord appeared to her and gave her a nail as He declared that she was His bride. At this time she entered the highest degree of the spiritual life, that of Spiritual Marriage. – St. Teresa of Jesus, Spiritual Testimonies #31 – from The Chapel of the Holy Spirit booklet, Mount Carmel Philadelphia.

The Child Jesus Appears to St. Teresa. Mt. Carmel Philadelphia.

This episode is recounted in the life of St. Teresa. One day the saint was passing a flight of stairs and saw a Child.

He asked her, “Who are you?”
“I am Teresa of Jesus” she replied,
“Who are you?”
I am Jesus of Teresa,” the Child said.

St. John became the spiritual director (confessor) of St. Teresa who was 27 years his junior.

It is right that you pray for all those, living and dead, who have helped us. – St. Teresa of Jesus (Foundations 25:9)

Teresa of Jesus in 1828 by François Gérard (1770-1837) – Original

Teresa was born in Avila, Spain, on 28th March 1515 and entered the Carmel of the Incarnation there in 1536. She lived there for about 20 years until she felt that God was asking something more of her. After many tribulations and heart-searching Teresa, left the Incarnation on 24th August 1562 to found St. Joseph’s, a new monastery in which she planned and hoped that the original Rule of Carmel would be kept faithfully. There was a great deal of opposition to the new Carmel and it was sometime before she was able to live there in peace. Many condemned her as a woman deceived by her experiences in prayer.

Teresa of Ávila by François Gérard (1770−1837) detail

Eventually the hostility died down and Teresa was asked to found more of these houses of prayer in other cities of Spain. Over a period of twenty years she founded 15 more houses for the nuns and, in association with St John of the Cross, at least two for the friars. Teresa introduced a fresh orientation into Carmelite life combining silence and solitude with community living and giving the life of prayer a specific apostolic role in the Church and the world.

Prayer was to be the great outreach to others, the one and only work of her nuns. Her energy, resolution and sense of humor were unfailing, animated as they were by her immense desire to serve the Lord as lovingly as she could. She died at Alba de Tormes on 4th October 1582. She was sixty seven years old. When the bells of Avila tolled for her the local citizens said: “The Saint has gone to heaven.” Her feast day is kept on 15th October. – Carmelite Spirituality, Discalced Carmelite of the Australia-Oceania Region

St. Teresa of Jesus sculpture. Shared by Philadelphia Carmel.

St. Teresa’s writings on the four states of mental prayer. In the first stage, believers learn to pray. In the second, they experience the supernatural aspect of prayer. In the third, the soul is bathed in the pleasure of God’s presence, and in the fourth, senses are abandoned in a sort of out-of-body experience where the soul feels only divine union. – from The Life of St. Teresa of Jesus of the Order of Our Lady of Carmel (Autobiography)

Incorrupt right foot of St. Teresa of Jesus.

Teresa entered a Carmelite convent when she was eighteen, and later earned a reputation as a mystic, reformer, and writer who experienced divine visions. She wrote the book The Way of Perfection for her nuns. Other important books by her include her Autobiography and The Interior Castle.

The Ecstasy of Saint Teresa by Bernini, Basilica of Santa Maria della Vittoria, Rome. 1652. St. Teresa’s life has inspired great works of art. This marble sculpture was finished 30 years after her canonization.

As St. Teresa of Avila’s friend and confidant, St John of the Cross remarked, ‘At the end of the day, it is by the quality of our loving that we shall be judged.’

In 1571 Teresa wrote to her sister about John, “The people take him for a saint; in my opinion he is one, and has been all his life.”

X. In Closing

Christ Has No Body
by Teresa of Avila (1515–1582)

Christ has no body but yours,
No hands, no feet on earth but yours,
Yours are the eyes with which he looks
Compassion on this world,
Yours are the feet with which he walks to do good,
Yours are the hands, with which he blesses all the world.
Yours are the hands, yours are the feet,
Yours are the eyes, you are his body.
Christ has no body now but yours,
No hands, no feet on earth but yours,
Yours are the eyes with which he looks
compassion on this world.
Christ has no body now on earth but yours.

A change in seasons at Mt. Carmel.

Inserted into the cornerstone of the Holy Spirit Chapel dated April 15, 1915:

Praise and thanksgiving forever to the Triune God!

Credits:
Philadelphia Carmelite Monastery
The Discalced Carmelite Nuns of Philadelphia – Facebook
The Discalced Carmelite Nuns of Philadelphia – website
The Chapel of the Holy Spirit, Mount Carmel, Philadelphia (Booklet)
Discalced Carmelite of the Australia-Oceania Region website
Croatian Carmel Province
Discalced Carmelite Friars, Washington Province of the Immaculate Heart of Mary
Friends of Carmel Pinterest
Opening poem – I followed John of the Cross… – by ShrineTower
Opening prayer – Love and honor to Our Lady of Mt. Carmel . . . – From the cornerstone of the Holy Spirit Chapel dated April 15, 1915.

Padre Pio’s Connection with Pope Francis and Pennsylvania

23 Friday Sep 2022

Posted by Brian in Parish Shrines, Saints

≈ 17 Comments

Tags

bilocation, capuchin franciscan, miracles, mystic, Our Lady of Grace Chapel, Padre Pio, Padre Pio Spiritual Center, Pio of Pietrelcina, Pope Francis, Saint Pio of Pietrelcina Museum, saints, The National Centre for Padre Pio

Barto, Pennsylvania. Campus of The National Centre for Padre Pio. San Giovanni Rotondo replica on right.

Padre Pio was famous for bilocation. He appeared in others dreams, by voice, by his presence, fragrance and bilocating in physical form. Near Barto, Pennsylvania, Padre Pio bilocated into Vera Calandra’s life, asking her to come to Italy quickly (he was to die several months later) and see him, as her daughter’s health was deteriorating. It was 1968 and doctors had surgically removed the child’s bladder, but after seeing Padre Pio in Rome, the child miraculously received a new bladder.

This became another of the known miracles attributed to Padre Pio, but not the miracle used for beatification or canonization. Later in life, Ms. Calandra went on to build The National Center for Padre Pio in Barto Pennsylvania, a true devotion to the saint.

Jesus, Mary and Joseph, the original Holy Family at the National Centre for Padre Pio in Barto, PA.

Pope Francis and President Biden

The Connection: Pope Francis, St. Francis of Assisi, Padre Pio.

Although a Jesuit, Pope Francis has a strong devotion to St. Francis of Assisi, founder of the Franciscan Order, as evident by taking the saints name.

Pope Francis has visited and prayed at the site of the original San Damiano Cross in Santa Chiarra (St.Clare) Church in Assisi, Italy.

Padre Pio, a Capuchin Franciscan is intimately familiar with St. Francis, and like Pope Francis, has also prayed at the San Damiano Cross.

Here is the San Damiano Cross (in Barto, PA) that St. Francis of Assisi was praying, when asked by God to rebuild the Church. This Cross and St. Francis of Assisi is another connection between Pope Francis and Padre Pio. See the symbolism of the San Damiano Cross.

Pope Francis visited the USA and Philadelphia, Pennsylvania, roughly 50 miles from the National Centre of Padre Pio in Barto, Pennsylvania, where the miracle that made Padre Pio a saint originated.

Pope Francis will have the Jubilee of Mercy in 2016, to highlight the Catholic Church’s “mission to be a witness of mercy.” Jubilee for Padre Pio’s Prayer Group will take place Feb. 13, 2016, as the body of Padre Pio will be exposed in St. Peter’s Basilica Feb. 8-14, at Pope Francis’ request.

Painting in Our Lady of Grace Chapel, Barto PA.

Padre Pio celebrated his final Mass the day before he died, on September 22, 1968. He is and will always remain a Capuchin Franciscan. Like St. Francis, Padre Pio was a stigmatic, he had on his hands, feet and side the wounds of Christ, starting in 1910 and ending a few months before his death. He performed thousands of miracles and could read the hearts of those who went to his confessional. Padre Pio’s feast day is September 23.

A replica of Padre Pio’s residence in Italy. A humble life. From the Saint Pio of Pietrelcina Museum, Barto, PA.

Padre Pio’s strong devotion and love to the Blessed Virgin Mary during his lifetime and continues in Heaven.

“No matter how great the trial…never lose heart. Have recourse, with more childlike trust, to Jesus who will never be able to resist bestowing on you some little solace and comfort.” Padre Pio’s Words of Hope

Painting of Padre Pio of Pietrelcina. Padre Pio Spiritual Center.

On June 25, 1950, Padre Pio was seen attending to the death of a fellow monk in Milwaukee. When asked about it he said, “If Christ multiplied the loaves and fishes, why cannot he multiply me?”

Replica of San Giovanni Rotondo at the National Centre for Padre Pio in Barto PA, about 50 miles from Philadelphia Pa.

“Go Ahead! Courage! In the spiritual life, one who does not go forward goes backward.” – Padre Pio

Padre Pio met Pope John Paul II before he was pope in 1947 and prophesied his rise to Pope after hearing his confession.

Church at The National Center of Padre Pio. On right side of altar is Padre Pio. Due to Church infighting, no Mass is offered on the premises. They do have rosary prayers and Stations of the Cross.

Replica of Our Lady of Grace Chapel that Padre Pio prayed in each day. It is modeled after a 16th Century Capuchin Franciscan Friary Chapel.

“Pray, hope, and don’t worry. Worry is useless. God is merciful and will hear your prayer.” – Padre Pio

“Hands of Padre Pio”, stained glass, National Centre of Padre Pio.

Have courage and do not fear the assaults of the Devil. Remember this forever; it is a healthy sign if the devil shouts and roars around your conscience, since this shows that he is not inside your will.

He’s with us now.

Padre Pio:

If the people of the world could only see the beauty of ones soul when it is in the grace of God, all sinners and unbelievers of this world would be instantly converted.

Padre Pio, Mystic

23 Friday Sep 2022

Posted by Brian in Parish Shrines, Saints

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capuchin franciscan, mystic, Padre Pio, saints

Padre Pio was famous for bilocation. In Barto Pennsylvania, Padre Pio bilocated into Vera Calandra’s life, asking here to come to Itlay and see him, as her daughter’s health was deteriorating. This would become a miracle in the beatification of Padre Pio. Ms. Calandra would then build The National Center for Padre Pio in Barto Pennsylvania, a true devotion to the saint.

On June 25, 1950, Padre Pio was seen attending to the death of a fellow monk in Milwaukee. When asked about it he said, “If Christ multiplied the loaves and fishes, why cannot he multiply me?”

Replica of San Giovanni Rotondo at The National Centre for Padre Pio in Barto PA, about 40 miles from Philadelphia Pa.

Padre Pio met Pope John Paul II before he was pope in 1947 and prophesied his rise to Pope after hearing his confession.

Church at The National Center of Padre Pio. Pio is on right side of altar. Due to Church infighting, no Mass is offered on the premises, sad but true.

Relpica of chapel Padre Pio prayed in each day.
“Pray, hope, and don’t worry. Worry is useless. God is merciful and will hear your prayer.” – Padre Pio

“Through the study of books one seeks God, by meditation one find him.” – Padre Pio

He’s with us now.

“If the people of the World could only see the beauty of ones soul when it is in the grace of God, all sinners and unbelievers of this world would be instantly converted.”

St. Philomena, The Daughter of Light

20 Tuesday Sep 2022

Posted by Brian in Parish Shrines, Saints

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catacombs, saints, St. John Baptist Vianney, St. John Neumann, St. Philomena

St. Philomena in Saint Philomena Roman Catholic Church  Lansdowne, Pennsylvania, a suburb of Philadelphia. In May, 1802, the relics of St. Philomena were discovered in Italy.

Tomb of St. Philomena in the Sanctuary in Mugnano del Cardinale, Avellino, Italy.

The catacombs of Priscilla: the Greek Chapel near the body of Philomena. St. Philomena was a second century girl whose remains were discovered in an ancient catacomb in Rome.

The glass vase, containing a vile of her dried blood, which was found inside the tomb of Saint Philomena, also with bone relics. What would a DNA sample reveal today?

The three tiles on the tomb: LUMENA / PAX TE / CUM FI.

In Latin the tomb read, “Pax tecum, Filumena”, which translates “Peace be with you, Philomena”.

Several years later Philomenia’s remains were enshrined in a village in Mugano, Italy and there begins the interventions and unusual events surrounding this girl of fourteen or fifteen. So great were here intersessions and miracles, that many religious and lay people began following her spirit. One such admirer who experienced “a burning in my heart” for Philomena, was St. John Baptist Vianney (Cure d’Ars) as explained here.

Painting of Philomena at Saint Philomena Roman Catholic Church  in Lansdowne, Pennsylvania (Philadelphia).

She was made a saint in 1837 by Pope Gregory XVI. She is the only person recognized as a saint based solely on her intersessions, since little is know of her otherwise. On the spirituality side, Philomena revealed her story to Mother Maria Luisa di Gesu, Foundress of the Oblates of Our Lady of Sorrows on August 3, 1833. Here is what St. Philomena said to Mother Maria Luisa di Gesu of her background.

“Dear Sister, August the tenth was the day of my rest, my triumph, my birth into Heaven, my entering into the possession of such eternal goods as the human mind cannot possibly imagine. That is why my Heavenly Spouse disposed, by His most high decrees that my coming to Mugnano should be on the day which had seen my coming to Heaven! He prepared so many circumstances which should make my arrival at Mugnano glorious and triumphant; giving joy to all the people, even though the priest who brought me had absolutely decided that my translation should take place on the fifth of the month very quietly in his own house. My omnipotent Spouse impeded him with so many obstacles that the priest, although he did all he could to carry out his plan, could not do so. And so it came about that the said translation was made on the tenth, the day of my feast in Heaven.” – Mother Maria Luisa di Gesu

Exterior of St. Philomena Church in the suburbs of Philadelphia, Pennsylvania. The church was dedicated on May 27, 1900 in honor of the Saint.

St. John Neumann while bishop of Philadelphia, was a true promoter of St. Philomena. He said of Philomena, “to whom God denies nothing for whoever invokes her.”

St. Frances Xavier Cabrini carried a small statue of Philomena on her numerous journeys. The Blessed Pius IX (1792-1878) also had a deep and sincere devotion to St. Philomena.

The side shrine of St. Philomena, with a first class relic below, brought from the Shrine in Mugnano del Cardinale, near Naples, Italy.
All of Philomena’s miracles are explained here.

Philomena up close.

St. Padre Pio called Philomena the “Princess of Heaven”. Padre Pio used to reply to those who doubted the existence of the Saint: “for the love of God! It might well be that her name is not Philomena, but this Saint has performed many miracles and it is not the name that did them.”

Closeup of the first class relic at St. Philomena Roman Catholic Church, Philadelphia, Pennsylvania.

“My children, St. Philomena has great power with God. Her virginity and generosity in embracing heroic martyrdom has rendered her so agreeable to God that He will never refuse anything that she asks for us.” by St. John Vianney, the Curé d’Ars.

Ignatian Spirituality at Old St. Joseph’s: God’s Creation Shines

31 Monday Jul 2017

Posted by Brian in Saints

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Ignatian Spirituality, La Storta, magis, Old St. Joseph's, saints, Spiritual Exercises, St. Francis Xavier, St. Ignatius of Loyola

Ignatius Loyola, founder of the Jesuits.

Ignatius Loyola created a vision on the way to approach spirituality, a “way of proceeding.” These innovative ideas are showcased here in Ignatius life and his classic text, Spiritual Exercises, that today drive Jesuits, laymen and Pope Francis. Old St. Joseph’s Church guides us in our spiritual understanding of Ignatius of Loyola.

David Fleming, in his book What is Ignatian Spirituality, begins by noting in the Preface that in founding the Society of Jesus, St. Ignatius was “more interested in a whole-person approach than in rules”. As a result, Ignatian spirituality may be understood as “a spiritual ‘way of proceeding’ that offers a vision of life, an understanding of God, a reflective approach to living, a contemplative form of praying, a reverential attitude to our world, and an expectation of finding God daily”. In other words, Ignatian spirituality entails a worldview and a way of life. – From Fr. Dan Ruff S.J. former pastor at Old St. Joseph’s Roman Catholic Church, Philadelphia Pennsylvania.

I. A Vision of Life, Work and Love

Sunlight Around the Bend.

Ignatius compares the gifts of God as light from sun and water from a spring source. We share with God everything we have.

“God’s love shines down upon me like the light rays from the sun” says Ignatius.

Ignatius comments that life is about God in our daily lives…all the gifts to us to know God more easily and return love more readily. As good stewards and loving persons we care for God’s world. – David Flemming S.J. author of What is Ignatian Spirituality?

God is the light of the world. Photo by Oer-Wont.

Light is beautiful and mysterious, just like God.

God as a giver of gifts speaks to us through his giving. This is a central theme of Ignatian Spirituality, love shows itself in deeds over words. We are asked to share and give what one has.

Three Waterfalls. Ignatius vision directs us to the source of life.

Our one desire: to want and choose what better leads to God’s deepening life in me. – David Fleming S.J.

Adoration by the Shepherds by Domenico Ghirlandaio 1485. Ignatius says, “Look at how God loves.”

The real source of life is the Eucharist.

Christ is in the trenches doing the evangelizing. We are asked or called to work with him. David Fleming S.J. author of What is Ignatian Spirituality says it’s the Call of the King . . . we should think of Jesus as a king, we owe reverence and obedience. This expands to reverence for all the gifts of God’s creation that are given to us.

II. God is Love Loving

Ignatius recovers from his wounds at Loyola by Carlos Saenz de Tejada.

Ignatius says God’s gift is himself in Jesus in the Eucharist. God created Jesus.

By receiving God, we become his hands, feet and voice in our world.

All the things in this world, says Ignatius, are ways to become closer to God.

Old St. Joseph’s Church and National Shrine in Philadelphia, Pennsylvania.

Founded by the Jesuits in 1733, Old St. Joseph’s is the oldest catholic community in Philadelphia. It is a national shrine from a historical standpoint. The current church is the third church on the site, built in 1839. St. Joseph’s University and St. Joseph’s Preparatory School were founded at Old St. Joseph’s.

III. Spirituality of the Heart

heart with old stained glass window
The Heart mosaic stained glass window at Old St. Joseph’s Church in Philadelphia, Pennsylvania.

The Mosaic windows were for church’s that couldn’t afford figured stained glass windows, which at several points over the centuries, Old St. Joe’s was in this category, a poor parish. The heart referenced by Ignatius is the inner orientation of a person. Ignatius stressed the vision of God is from our hearts not our minds.

Organ at Old St. Joseph’s Church, Philadelphia PA. Ignatius had a vision of organs playing.

While praying outside a monastery, Ignatius had a mystical vision, hearing three organs playing at the same time. This was a response from God on the question of whether four prayers should be said: to the Father, Son, Holy Spirit and the One God, or three prayers: to the Father, Son and Holy Spirit. The three organ response was the answer from God to Ignatius.

Ignatius writes the Spiritual Exercises in the cave at Manresa. – Carlos Saenz de Tejada

Ignatius wrote the Spiritual Exercises, his landmark spiritual guide, in a Manresa cave after experiencing a vision of the Virgin Mary and the infant Jesus at the shrine of Our Lady of Montserrat in March 1522. This was well before Ignatius took up religious vows.

The Call of the King is a section of the Spiritual Exercises in which the goal is a response from the heart. Ignatius says, listen to the language of the heart. This is a cornerstone to the Spiritual Exercises.

IV. A Reflective Spirituality

Bench Inviting Reflection. Photo by Oer Wout.

The Examen is a method for detecting God’s presence during the day. The Jesuits believe reflective prayer at mid-day and before retiring to sleep is a core to the Spiritual Exercises.

Examen points by Ignatius:
1. be grateful for God’s Blessings
2. ask for the help of the Holy Spirit
3. review the day and determine where God is present and where God is left out.
4. express sorrow for sin
5. pray for grace

Author’s personal note – I practiced the examen technique after reading the Fleming book. It really is an effective mechanism to review the day and where God played a role. Many things quietly surface that go unnoticed without using the examen. David Fleming S.J. says if we get any one thing out of the Spiritual Exercises it should be the examen.

V. Sin – A Lack of Gratitude

Washing Christ’s feet at the home of the Pharisee. By Artus Wolffort d 1641.

In his book What is Ignatian Spirituality, David Fleming S.J. says one of the greatest gospel stories about sin and forgiveness is Jesus’ meal at the home of Simon the Pharisee. When the woman of ill repute anoints Jesus feet with tears and fine oil, Jesus explained she had much to be thankful for: “her many sins have been forgiven, hence she has shown great love” (Luke 7:47)

Sin is a failure of gratitude. Sin is also a lack of reverence for God. We sin because we don’t fully grasp what God has done for us.

Even though we reject God, he still blesses us.

We enjoy the bounty of God’s creation, heavens, moon, sun, stars, fruits, birds, fishes and animals. – David Fleming S.J.

Watchful Eyes in Nature.

Ignatius says, “If people but knew you, they would never offend you”.

As we mature as followers of Christ, we grow in our sensitivity to sin, yet even sinners can respond to God’s invitation to join him. – David Fleming S.J.

VI. Spiritual Life is a Pilgrimage

Pilgrims are people on “a way”. Photo by Oer Wout.

Ignatius used the third person to describe himself in his autobiography, using the term, “the pilgrim”. Pilgrimage is all about following Jesus. To be a pilgrim, David Fleming S.J. says is “to let ourselves be led by the Lord.”

Sailboat in motion.

Stay alert for the Holy Spirit. Some are on a spiritual pilgrimage, others stationary. Ignatius in his Spiritual Exercises outlined a “way of proceeding.”

VII. God Calls, We Respond

Risen Christ by Tony Visco. Station of the Cross at Old St. Joseph’s Church, Philadelphia PA.

Ignatius pictures the risen Christ calling every person to follow him. God takes the initiative. We respond.

The Calling of St. Matthew by Hendrick Terbrugghen, 1621

Ignatius used the call of Matthew the tax collector as an example of Jesus inviting people to follow him. Jesus said, “Follow me” and Matthew then got up and followed him.

Active passivity captures the characteristic tone of Ignatian Spirituality. The question we seek is “What more does God want of me”? – David Fleming S.J.

Magis loosely means “the greater thing” or “the better thing”. Magis comes from within the Latin phrase Ad majorem Dei gloriam (AMDG) translated means “For the greater glory of God”. St. Ignatius asked himself and those around him, “What have I done for God? What am I doing for God? and, “What more can I do for Him?” – Fr. Dan Ruff S.J.

“More” is the magis of Ignatian Spirituality.

The Light of God. Booth Bay Harbor, Maine

Ignatius says the purpose of Spiritual Exercises is to facilitate the movement of God’s grace within us “so the light and love of God inflame all possible decisions and resolutions about life situations.”

VIII. God Communicates in Many Ways

Our God is a “media God”. Ignatius liked the theater and was media savy for his day, having put in the first printing press. God is media savy as well.

God’s voice is usually quiet, like Elijah said, “a tiny whispering sound”.

Journey of the Magis by James Tissot 1894.

God talked to the Magis and they followed.

Incarnation. Adoration of the Magis by Peter Paul Rubens 1619

The Incarnation is the “media event” for Ignatius where God became human in Jesus Christ, according to David Fleming S.J.

Ignatius used this to show that God is present in his creation and uses all aspects of creation to speak to us.

IX. Prayer is a Conversation

Finding God in all things.

By “finding” God, means engaging God, meeting him and conversing with him.

According to Ignatius, prayer is a conversation with God, like talking to a good friend. He included conversations with other friends in ministries. To converse is one of the ways of loving.

Prayer takes many forms; mystical, devotional, liturgical and sacred reading. All are included in Ignatius “conversar” meaning to “talk with” or ” to converse” according to David Fleming S.J.

The Lord’s Prayer by James Tissot 1896.

“Lord teach us to pray”.

Prayer in the Garden by Andrea Mantegna 1459

Ignatius developed the Spiritual Exercises including prayer as a conversation after years of study before he was ordained to priesthood.

X. Prayer with Imagination

San Ignatius de Loyola by Xul Solar (Argentinian painter) 1961.

While recovery from a battle injury, a cannonball to the leg, Ignatius read the Life of Christ by Ludolph of Saxony. Here he saw God as the God of Love. The book as Ignatius would have seen it is shown below.

Nativity by Ludolph of Saxony from Vita Christi (Life of Christ) read by Ignatius.

Vita Christi (Life of Christ) by Ludolph of Saxony also called Ludolph the Carthusian influenced Ignatius greatly. Ludolph proposes a method of prayer which asks the reader to visualize the events of Christ’s life. A version of this was put into the Spiritual Exercises.

Mary weaving with Jesus by Ludolph of Saxony from the book Vita Christi (Life of Christ) which Ignatius studied.

Epiphany by Ludolph of Saxony from Vita Christi (Life of Christ).

They Came and Sat

While meditating on the Mystery
a mild breeze seeps through
the locked front door
as Mary, Jesus and Joseph,
came in and sat.

I dreamed of this encounter,
affirming your image
to ancient paintings
with long brilliant white robes,
yet no human can capture
your supernatural mystique
I see now.

As quickly as you entered,
you left . . .

But the transfer occurred
and I know what you said,
“Stay the course and visit Me.
I will see you every day,
every minute, every second,
for I am always with you.”
– Poem by Shrinetower

Get to know Jesus through our imagination, says Ignatius.

XI. Knowing the Jesus who is Poor.

The Jesuits associate being poor with humility.

Christ in the House of His Parents (The Carpenter’s Shop), by John Everett Millais 1849

Jesus was a common carpenter, a relatively poor and humble man.

Ignatius joins the poor in begging for alms by Peter Paul Rubens (1640)

The Presentation. Our Lady of Czestochowa National Shrine, Philadelphia PA

Ignatius felt we should experience the gospel stories especially those with travel and human interactions, like The Presentation seen here in life like stone figures from Our Lady of Czestochowa National Shrine.

I Have Nothing
In memory of Irene Gage (d 2011)

Nothing to call her own
she had a knack for asking
for the small conveniences of life
like a coat, slippers,
a grocery shopping bag,
a friend to talk to.

Her heart was open, unpretentious
her suffering visible in her face
she knew her situation;
married to a wheelchair
with a broken hip and the riddled life
of a retirement home – road show.

“I have nothing,” she reiterated daily
among her distant acquaintances.
Visible was her grace with God,
an inner family of two,
then a stray comment to put God first.
Like a squirrel she stored grace acorns
for the trip across the abyss,
where nothing was needed after all.
– Poem by Shrinetower

XII. Sharing in the Mission of Christ

Sculpture at Old St. Joesph’s Church.

Jesus takes the initiative. We work alongside Jesus.

Ignatius of Loyola. Picture resides next to Francis Xavier icon at Old St. Joseph’s Church, Philadelphia, Pennsylvania.

“Everything we have received is a gift from God. We respond to his love by giving it away, by showing it in a way of serving”. – David Fleming S.J. interpretation of Ignatius Spirituality.

XIII. A Way to Clarify Your Values

Battle of the Light by Oer Wout.

David Fleming S.J. says it’s the Lucifer Flag vs the Christ Flag, although the lines are not well pronounced. Ignatius talks about good and evil and the battle ensues. Our work vision is to overcome all evil in the world.

Taking of Christ by Amerighi Caravaggio 1602. You are there.

Ignatius suggests we imagine we are in the Passion of Christ. In the Taking of Christ painting, Caravaggio painted himself as a witness, in the far right side with hand raised. Ignatius asks us to place ourselves in the Gospels, as witnesses of the sacred saga.

Delivering Victory

The Spirit of Darkness
despises us in victory,
deliver me
from the hands of our enemy, (1)
deliver me
from the demon Lucifer,
the fallen angel
who attacks relentlessly.
Let’s put up a shield
in the battlefield
so the Evil One doesn’t
get the victory.
(1) Psalm 35:15
-Poem by ShrineTower

XIV. Greatest Mark of God’s Love

The Last Supper by Peter Paul Rubens, c.1632

Everything is a gift from God. In the spiritual exercises of the third week Ignatius wants us to pray around two Gospel passages: the last supper (Matthew 26) and Christ washing the apostles’ feet (John 13), says David Fleming S.J.

The Last Supper, when Jesus gave us his body and blood, is the greatest mark of God’s love, according to David Fleming S.J.

Christ washing the feet of the disciples by Palo Veronese 1580s.

Jesus is willing to do whatever it takes.

Francis Xavier and The Cross, Old St. Joseph’s Church, Philadelphia PA.

The cross is called Christ’s glory, it is saluted as his triumph. – St. Andrew of Crete

Ignatius asks us to imaginatively come into the presence of Jesus on the Cross. We are with the disciples at the foot of the cross, seeing the face of Christ and what he did in response to sin. We are to consider what Christ did in response to sin.

Ignatius Vision at Mass in Manresa Monastery by Peter Paul Rubens (1577 – 1640).

At Manresa, Ignatius has a vision of seeing Jesus at Mass. In his autobiography (recited in the 3rd person) Ignatius says, “at the elevation of the body of Christ our Lord he beheld, with the eyes of his soul, white rays descended from above … The manner in which our Lord Jesus Christ is present in the Blessed Sacrament was clearly and visibly stamped upon his mind”.

Jesus falls by Anthony Visco. Old St. Joesph’s Church, Station of the Cross Sculpture, Philadelphia Pennsylvania.

We experience the pain and agony.

Sinner washing Jesus feet at the home of Simon the Pharisee by Paolo Veronese 1570

Before Jesus gave the disciples the Eucharist, he washed their feet. We are called to be people who serve. – David Fleming S.J.

The Eucharist. Stained glass window behind altar, Old St. Joseph’s Church, Philadelphia PA.

The Eucharist brings us to the most intimate possible relationship with Christ. The Ignatian way is the way of the heart. The Eucharist shows God to be all heart. – David Fleming S.J.

XV. Seeking the Grace of Compassion

Jesus Falls by Anthony Visco. Old St. Joesph’s Church, Station of the Cross Sculpture, Philadelphia Pennsylvania.

Per Ignatius, our graced response to pain is called compassion. We experience the pain and agony.

Ask for the grace “to grieve, be sad and weep” over Jesus suffering. Ignatius wants us to experience it as something fresh and immediate. – David Fleming S.J.

XVI. A Way to Discern God’s Will

Paul’s Sanctification by Bartolome Esteban Murillo 1665.

Ignatius sites two examples of “first time” decisions, or decisions guided by our heart: the Conversion of the apostle Paul and the call of the tax collector Matthew.

The Conversion of St. Paul by Michelangelo 1545.

As Fr. David Fleming says in the little book we are using this year for our One Book One Parish program, Ignatius “underwent a profound conversion while recuperating from his wounds, but it was not a conversion of the intellect or will… His conversion involved his deepest desires and commitments, that essential center of the personality in which [the human person] stands before God. [Ignatius’] religious practice and intellectual understanding deepened over time, but it was his heart that was transformed.” – From the Pastor series by Fr. Dan Ruff, Old St. Joseph’s Church, Philadelphia PA.

Conversion of St. Paul by Michelangelo 1545 – detail

“The heart has it’s reasons of which the mind knows nothing”. – Blaise Pascal 1650’s

Ignatius always envisioned Jesuits and their partners as being “contemplatives in action.” He asked his first companions to reflect and pray in order to detect the presence of God in their lives. Then, through discerning Christ’s call, to carry out His mission through action. – NJN Editor

XVII. Working With Others

Ignatius Chooses Companions in Paris 1528 by Peter Paul Rubens (1640)

Francis Xavier friend of Ignatius. Old St. Joesph’s Church, Philadelphia Pennsylvania.

Francis Xavier is known as the Apostle of the Indies and patron saint of missionaries. He has been called the greatest missionary since St. Paul.

The first seven companions pronounce vows at Montmartre, August 1534 by Peter Paul Rubens (d.1640)

XVIII. Being Helpful

La Storta Vision by Romersk Maleri 1611.

The dialogue of the Ignatius vision at La Storta outside Rome:

Ignatius sees God the Father and Jesus carrying a cross. “Place me with your son”, pleads Ignatius.

“We will be propitious (favorable) to you in Rome”, replies God the Father.

Then God the Father tells Jesus, “I want you to take this man to serve us”.

The Jesus says to Ignatius, “We want you to serve us”.

As prophetized, when Ignatius went to Rome, the Pope approved the Society of Jesus religious order also known as the Jesuits.

Parable of the Workers in the Vineyard by Cesare Roberti 1590.

We are partners in Jesus in His work. Ignatius guide to Jesuit service is the image of laborers in the vineyard (Matthew 20) where the vineyard is a symbol of God’s world. He said the work of Jesuits is to “help souls”.

Laborers in the Vineyard by Vincent van Gogh 1888

Jesus Carrying the Cross by Anthony Visco. Located behind the palms at Old St. Joseph’s Church, Philadelphia PA.

XIX. Jesus is All Heart

Sacred Heart Mosaic Window. Old St. Joseph’s Church – Detail

Jesus is all heart.

The great Suscipe prayer by St. Ignatius of Loyola:

Take Lord, and receive all my liberty,
my memory, my understanding, and my entire will –
all that I have and call my own.
You have given all to me. To you, Lord, I return it.
Everything is yours, do with it what you will
Give me only your love and your grace. That is enough for me.

Christ’s charge to St. Peter: Feed my Lambs by Rapael from Cistine Chapel.

Show reverence for all the gifts of God’s creation. These gifts allow us to know God more easily, so we can return that love. We are asked to collaborate with God and care for God’s world. – David Fleming S.J.

Calling of St. Peter by Domenico Ghirlandaio, Cistine Chapel 1481.

On the left are scenes from the life of Moses, and on the right scenes from the life of Christ. Also with halo is St. Andrew. There is a good chance Ignatius saw this painting on his pilgrimage to Rome.

It’s Jesus work, we just help.

XX. Conclusion – Old St. Joseph’s and Pope Francis

Old St. Joseph’s Church, Philadelphia Pennsylvania – Oldest Catholic Community in US.

The Jesuits founded Old St. Joseph’s Church in 1733 making it the oldest Catholic Church in the nation. Yet, the storied Jesuit missionaries were forced to leave Philadelphia in 1799 due to the suppression of the Society. Philadelphia became a diocese in 1808 and the center of all clergy life was at Old St. Joseph’s. In 1833, after the restoration of the Society of Jesus by the Vatican, the resilient Jesuits took back the patronage of Old St. Joseph’s.

Francis A. Drexel, Patron of Old St. Joseph’s Church.

Francis Drexel, the father of St. Katharine Drexel, was baptized and married at Old St. Joseph’s. He supplied funding to remodel the Church in 1886.

Apotheosis of St. Joseph. Nave ceiling Old St. Joseph’s, Philadelphia PA.

The present Church is third church built on site. It was only church on east coast where a public Mass could be held legally from 1733 until after American revolution.

“Thus at least two-thirds of the Spiritual Exercises is given over to what I call the Godspell grace – spending time in leisurely contemplation of Jesus’ life in the Gospels, seeking to see him more clearly, love him more dearly, and follow him more nearly, day by day.” – Fr. Dan Ruff S.J. From the Pastor series, Old St. Joesph’s Church.

Pope Francis On God In All Things

“Finding God in all things is not an ‘empirical eureka.’ When we desire to encounter God, we would like to verify him immediately by an empirical method. But you cannot meet God this way. God is found in the gentle breeze perceived by Elijah. The senses that find God are the ones St. Ignatius called spiritual senses. Ignatius asks us to open our spiritual sensitivity to encounter God beyond a purely empirical approach.” – Pope Francis on Ignatian Spirituality

Pope Francis Coat of Arms. Much of the symbology reverts back to Ignatius.

The dark blue shield includes the official seal of the Society of Jesus with the blazing yellow sun and the red letters, IHS, the sign for the name of Jesus. A red cross rises up from the letter H and three black nails rest below. The bottom part of the blue shield is an eight point gold star and a gold flower, which represents Mary and St. Joseph.

The shield is surrounded a papal emblem using a gold key to represent the power in heaven and a silver key to indicate the spiritual authority of the papacy on earth united by a red cord.

Pope Francis’ motto at the bottom of the COA is the Latin phrase “Miserando atque eligendo,” which means “having mercy, he called him” (from St Bede the Venerable). The motto is based on the Gospel account of The Call of St. Matthew, the tax collector.

Witness to God’s creation.

Anima Christi by St. Ignatius of Loyola

Soul of Christ, sanctify me
Body of Christ, save me
Blood of Christ, inebriate me
Water from the side of Christ, wash me
Passion of Christ, strengthen me
Good Jesus, hear me
Within the wounds, shelter me
from turning away, keep me
From the evil one, protect me
At the hour of my death, call me
Into your presence lead me
to praise you with all your saints
Forever and ever
Amen

The Jesuit worldwide symbol.

Credits: The Jesuit pastor at Old St. Joseph’s Church, Fr. Dan Ruff, suggested the book “What is Ignatian Spirituality?” by David L. Fleming, S.J. (Loyola Press 2008) as part of a One Book, One Parish Program for 2014. Much of this post is attributed to the Fleming book. The Old St. Joseph’s From the Pastor series were used as guides. I am a visitor at Old St. Joseph’s. Selected photos by Oer Wout. For a FREE on-line copy of What is Ignatian Spirituality? by David Fleming S.J. go here.

Byzantine Catholic Devotion: Mystical Energy

18 Saturday Feb 2017

Posted by Brian in Eastern Byzantine Catholic, Saints

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Eucharist, Gregory of Nyssa, Mt. Tabor Monastery, mystic, saints

Mystical Energy from God: “Be Attentive”

eucharisticon_2

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

Mystical energy starts with the Eucharist. The Eastern Church believes the mystical life is all around us, and asks us to “be attentive” to God’s word. During Divine Liturgy the religious and faithful say “Be Attentive”a prayer phrase repeated many times cumulating with the Eucharist.

IC XC NIKA Original

On each Holy Eucharist the prosphoron or loaf of altar bread, has “IC XC NIKA” is stamped.

The IC XC means “Jesus Christ”. The abbreviation is from both Greek and Slavonic languages.

NIKA means “conquers”. It is a Greek verb, closely related to “is victorious”.

The Eucharist According to Saints and Monks

“As we receive the Holy Eucharist, we are invited to share in his victory, we receive the victory into our bodies and souls, and we become victors, conquerors, insofar as we do the will of Him who loved us and gave Himself for us.”

“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, Holy Trinity Chapel

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

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.

St. 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

Irene Chrysovalantou

St. Irene Chrysovalantou was granted the gift of clairvoyance. She knew thoughts of all she saw. St. Irene kept the feast of St. Basil especially holy because they both came from Cappadocia.

On one particular Divine Liturgy, Irene had a vision of countless radiant angelic beings entering the church: some with stringed instruments, singing beautiful hymns to God. Among these beings was a particularly majestic man, a face radiant like the sun, who was treated with devotion. He approached the altar and, taking the shroud offered to him by the other beings, covered the fragrant smelling altar.

The angel who stood by the altar, with great sadness, cried out to the majestic one, “Until when, O Lord?” to which a voice replied, “Until the second Solomon, when the heights will be united with the depths and all will be one. Then the Lord will be exalted and the memory of Irene will be glorified.” Irene took this as confirmation of her teaching that no one, whether herself or another of the sisters, could be glorified until they achieved the Kingdom in death.

To define God’s love is to limit it. It must remain unlimited, boundless, indefinable, unexplainable. The explainable has only limited value and transient interest.

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.

St. Thomas of Villanova: Augustinian, Educator and Carer of the Poor

11 Friday Sep 2015

Posted by Brian in Parish Shrines, Saints

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Augustinian, saints, Thomas of Villanova, Villanova University

St. Thomas of Villanova Church on the campus of Villanova University, Philadelphia, Pennsylvania.

St. Thomas of Villanova:

Charity is not just giving, rather removing the need of those who receive charity and liberating them from it when possible.

St. Thomas of Villanova, an Archbishop, educator and carer of the poor. The patron saint of Villanova University, shown in the plaza in front of St. Thomas of Villanova Monastary. He lived from 1488-1555. His feast day is September 22nd.

Details depicts Thomas dressed as a bishop with crozier and mitre, giving alms to poor children.

If you want God to hear your prayers, hear the voice of the poor. If you wish God to anticipate your wants, provide those of the needy without waiting for them to ask you. Especially anticipate the needs of those who are ashamed to beg. To make them ask for alms is to make them buy it.” – St. Thomas of Villanova

St. Thomas attended Arts and Theology at the University of Alcala de Henares and eventually became a university professor. He decided to leave the university setting and entered an Augustinian monastery.

Later in life St. Thomas received mystical encounters with God, having ecstatic visions during Mass. He sucumbed a heart condition in 1555 at the end of Mass. He is said to have died on the floor rather than in his bed, which he insisted on offering to a poor man who had come to his house.

He was a great preacher and Emperor Charles V, upon hearing him preach, exclaimed, “This monsignor can move even the stones!”

He also had a great devotion to the Virgin Mary, whose heart he compared to the burning bush that is never consumed. He was canonized by Pope Alexander VII on November 1, 1658.

Villanova University’s crest reflects the school’s Catholic roots and symbolically commemorates the seal of St. Augustine, whose order founded Villanova in 1842.

Seven key elements are represented:

1. Motto: Villanova’s motto, “Veritas (truth), Unitas (unity), Caritas (charity)” is highlighted on the crest, with each term enclosed in a rectangular box.

2. Book: A large book in the center of the crest represents St. Augustine’s commitment to learning as well as his study of Scripture when making his famous conversion to Christianity.

3. Cincture: On top of the book, a cincture or cord with tassels depicts part of the clothing worn by friars in the Order of St. Augustine.

4. Flaming Heart: St. Augustine’s quest to know God meant that he needed to pursue his goal with all his heart. The flaming heart also characterizes Augustine’s commitment to love one’s neighbor.

5. Crosier: The crosier, or staff, on the Villanova crest marks St. Augustine’s role in the church as the Bishop of Hippo.

6. Crosses and Laurel Wreath: Crosses, a symbol of Christ’s death and resurrection, show the importance of St. Augustine’s conversion. The laurel wreath marks his victory through learning and knowledge.

7. Fide of the University: On the official university seal, the outer rim states in Latin “Villanova University in the State of Pennsylvania.”

The Bible tells us that the poor, the downtrodden, the oppressed, the needy, and the hungry and thirsty were the Lord’s favorites.Why, then, should they not be our favorites as well?” – St. Thomas of Villanova

St. Augustine statue with his own heart set on fire with the love for Christ. The friars of his religious order founded Villanova University, where they administer today.

Another Augustinian, St. Rita of Cascia, shown here at one of the courtyards in the St. Augustine Center for Liberal Arts at Villanova University.

This door is always open as St. Thomas of Villanova would want it.

Opening the Doors to St. Patrick

17 Monday Mar 2014

Posted by Brian in Saints

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bronze doors, Mother Cabrini, Saint Elizabeth Ann Seton, saints, St. Isaac Jogues, St. Joseph, St. Kateri Tekakwitha, St. Patrick, St. Patricks Cathedral

St. Patrick was the founding bishop of the Irish church. According to legend the three leaf clover or Shamrock was coined by Saint Patrick for the Holy Trinity. Saint Patrick’s Day is observed on March 17, the date of his death.

In the background of this turn of the century bavarian stained glass window is St. Kevin’s tower (a 5th century monastery) in Glendalough, County Wicklow, Ireland. It is near the village of Laraugh, home of Thomas Kinsella, the poet laureate of Ireleand. From stained glass window at St. Basil the Great Church, Chester County, PA.

Shown above is St. Patrick’s Cathedral on Fifth Avenue in New York City. Photo taken from the Rockefeller Center.

The bronze doors of St. Patrick’s Cathedral. In the main door are six figures, (including St. Patrick) each playing a significant role in local church history in the State of New York and surrounding area. Just above them is the Figure of Christ the Redeemer surrounded by the twelve apostles, the Virgin Mary, St. John the Baptist and two angels with scrolls.

St. Patrick, the patron of the Archdiocese of New York and apostle of Ireland stands in the upper right section. On his left is the mystical phoenix rising to renewed life and the word “gratis” or gratitude. On his right is the Celtic harp and the word “laus” or praise.

St. Joseph, the upper left statue holds a budding staff, token of his espousal to the Virgin Mary and a carpenter’s square, symbolic of the saint as patron of workingmen. The design to his left refers to his position as earthly father of Christ, to his right the design is symbolic of his purity of life and intention.

The middle left figure is Issac Jogues, the French Jesuit priest, who was the first Catholic missionary to enter New York state. He holds a crucifix representative of his mission to the Iroquois. The palm branch to his left is a martyrs symbol. The Greek letters ICXC and the word nika mean “Jesus Christ conquers”; the word passio means passion. The other panel has a chalice and the letters AMDG, which is the Latin motto for the Society of Jesus.

The middle right figure is that of Mother Cabrini, wearing the habit of the Missionary Sisters of the Sacred Heart, which she founded. To her left the dolphin and star symbolizes Pope Leo XIII’s direction to extend her apostolic work to the West; the word “spes” means hope. Two hands and a rose represent her heart going out to the immigrant; cor and Jesu means “heart of Jesus.”

In the lower left of the door stands St. Kateri Tekakwitha, an Indian maiden known as the Lily of the Mohawks and the Pocahontas of the Catholic Church. The design to her left shows an American eagle with the word fides meaning faith. To her right is the coat of arms of pope Pius XII, who declared her venerable in 1943. (She was canonized on October 21, 2012, Vatican City by Pope Benedict XVI)

The statue at the lower right is of St. Elizabeth Ann Seton, canonized the first American-born saint in 1975. The panel to her right shows a rose bush, for the official NY state flower and the word caritas meaning charity. On her left is the motto from Cardinal Spellman, Sequere Deum meaning Follow God. (St. Patricks Cathedral by Leland A. Cook)

View of the Cathedral from across 5th Avenue with bronze statue of Atlas in foreground at right.

Tucked away in the library at St. Charles Borromeo Seminary in Philadelphia can be found St. Patrick.

Thomas Aquinas – The Angelic Doctor

28 Tuesday Jan 2014

Posted by Brian in Saints

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Angelic Doctor, Dumb Ox, saints, St. Thomas Aquinas, Summa Theologica, Thomists

St. Thomas Aquinas got his name from the town he was born 8 km north of Aquino, Italy in 1225. He was also called the “Dumb Ox” for his quiet demeanor and being a large framed man. He knew and was inspired by John of St. Julian, a member of the Dominicans, started by St. Dominic around 1216. Thomas would eventually become a Dominican at age 19. The other influential person was Peter of Ireland, an academic who taught Thomas. One other Saint of this time was Albert the Great whom Thomas met in Paris. Albert was the leading academic and expert in science, history, astronomy, music and scripture.

Thomas was a theologian and philosopher and wrote a seminal document called the Summa Theologica which is widely available as an ebook and book today. Thomas is a Doctor of the Catholic Church. Those that study Thomas’s teachings are know as Thomists. Two modern day Thomists are; Ralph McInerny (d2000) who taught philosophy and medieval studies at Notre Dame, and Dr. Taylor Marshall, a theology professor and avid blogger, who created the New Thomas Institute, an on-line series of courses on Thomas in 2013.

Also known as the Angelic Doctor, Thomas Aquinas felt each angel in heaven was a separate species, not just an angel species. On earth every Human belongs to the human species, in heaven there are numerous different species or forms of angels according to Thomas. Humans rationalize and ponder, angels never think through their forms, they have pure formal knowledge. Thomas takes the angels debate further than the ancient Greeks. He philosophically describes the fallen angels and their wickedness. Thomas expands St. Augustine’s thought on Satan and evil angels. The fallen angels wanted to be called God, to be be worshiped like God. Although originally created as good angels, they inherently choose to become evil.

Thomas stopped writing his Summa Theologica in 1273 after a mystic appearance by Jesus Christ at Mass and kept the vision to himself till death, four months later on March 7, 2074.

Today, Thomas Aquinas teachings continue to flourish in the Catholic Church. And probably will for another 800 years.

Additional insight:
Dr. Taylor Marshall, an avid blogger, wrote Thomas Aquinas in 50 Pages (taylormarshall.com), whith topics like “How to think like Thomas Aquinas” and “the difference between philosophy and theology”. On the later topic, per Dr. Marshall; philosophy pertains to reason alone and the love of wisdom, while theology pertains to divine revelation and the study of God. With email sign up, the ebook is free.

A First Glance at St. Thomas Aquinas, A Handbook for Thomists, by Ralph McInerny has topics like “Aristotle and the Beatific Vision” and “The Meaning of life” and “Does God Exist” according to Thomas.

“There is nothing on this earth more to be prized than true friendship.”
— Thomas Aquinas
(Patron saint of universities and students; Feast Day is January 28th)

St. Thomas of Villanova: The Man, The Church, The University

22 Sunday Sep 2013

Posted by Brian in Parish Shrines, Saints

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saints, Thomas of Villanova, Villanova University

St. Thomas of Villanova, an Archbishop, educator and carer of the poor. The patron saint of Villanova University, shown in the plaza in front of St. Thomas of Villanova Monastary. He lived from 1488-1555. His feast day is September 22nd.

Details depicts Thomas dressed as a bishop with crozier and mitre, giving alms to poor children.

St. Thomas of Villanova Church on the campus of Villanova University, Philadelphia, Pennsylvania.

St. Thomas attended Arts and Theology at the University of Alcala de Henares and eventually became a university professor. He decided to leave the university setting and entered an Augustinian monastery.

Later in life St. Thomas received mystical encounters with God, having ecstatic visions during Mass. He sucumbed a heart condition in 1555 at the end of Mass. He is said to have died on the floor rather than in his bed, which he insisted on offering to a poor man who had come to his house.

He was a great preacher and Emperor Charles V, upon hearing him preach, exclaimed, “This monsignor can move even the stones!” He also had a great devotion to the Virgin Mary, whose heart he compared to the burning bush that is never consumed. He was canonized by Pope Alexander VII on November 1, 1658. His feast day is celebrated on September 22.

St. Augustine statue with his own heart set on fire with the love for Christ. The friars of his religious order founded Villanova University, where they administer today.

Another Augustinian, St. Rita of Cascia, shown here at one of the courtyards in the St. Augustine Center for Liberal Arts at Villanova University.

Ignatius of Loyola – Feast Day, Founder of Jesuits; Pope Francis religious order

31 Wednesday Jul 2013

Posted by Brian in Parish Shrines, Saints

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Old St. Joes, saints, St. Ignatius of Loyola

St. Ignatius Of Loyola (Author rendition).

“The goal of Ignatian prayer and ministry is not to find God but to allow God to find you”

The leading Jesuit voice in Philadelphia is at Old St. Joe’s with Father Duff Society of Jesus (SJ) presiding. The emphasis is certainly on the Jesuits today, from Pope Francis (a Jesuit) and his exuberance recently displayed from the World Youth Day in Rio, to James Martin SJ of America Magazine author of the famous book My Life With the Saints. And of course, it all started with the founder of the Jesuits, the great Ignatius of Loyola, whose feast is celebrated today.

Entrance at Old St. Joseph’s National Shrine, Philadelphia PA

From Paul Coutinho, S.J.:

Ignatius is one of those Great Seers (Rishis) who attained Enlightenment (Satori in Zen Buddhism) on the banks of the river Cardoner. It was here that “the eyes of his understanding began to be opened, not that he saw any vision, but he understood and learnt many things, both spiritual and earthly and this was so great an enlightenment that everything seemed new to him” (Aut 30). From this moment on Ignatius was convinced that “if there were no Scriptures to teach us these things of faith, he would be resolved to die for them, solely because of what he has seen” (Aut 29). Ignatius found his own secret religion that helped him to scale mystical heights and also led him into constant conflict with people in power and institutions of his time.

We know that the Ignatian mysticism of service is nothing if not a deepening of our union and communion with the Divine. It is not so much doing things for God but it is a being in the Divine. Ignatian gazing or seeing is a spiritual method and exercise of contemplation where we open ourselves to what we contemplate and allow what we contemplate to seep into our hearts, filling us and transforming us into the mystery that we contemplate. Ignatius spent hours of his life gazing at the sky and through his contemplation would be moved to serve the Divine Majesty. “It was his greatest consolation to gaze upon the heavens and the stars, which he often did, and for long stretches at a time, because when doing so he felt within himself a powerful urge to be serving Our Lord.” (Aut 11).

What is Ignatius trying to tell us? If we have not shared our experiences of God with someone in one way or another, then we have lost them. But when we take the opportunity to share our experiences with someone, we will be confirmed and grow in those experiences.

Above excerpts from:
NUMBER 116 – Review of Ignatian Spirituality
IGNATIUS, AN ANCIENT SAGE WITH ETERNAL WISDOM, Paul Coutinho, S.J.
Editor: “IGNIS” Ignatian Spirituality, South Asia Gujarat, India

From Brian O’Leary, SJ:

Ignatius chose to live with the tension between accepting both the validity of inner experience and the authority of the Church.

From his conversion onwards the element of movement played a central part in the spirituality of Ignatius. At Loyola he noticed how different spirits moved him and through this he learned the rudiments of discernment. When later he offered descriptive descriptions of consolation and desolation in the Spiritual Exercises (SpEx. 316, 317) the text can, according to some commentators, be best understood in terms of inner movements towards God (consolation) and inner movements away from God (desolation).

Within the Autobiography itself the centrality of movement can be demonstrated by a comparison between the very first sentence in the text and a statement referring to the time when Ignatius was dictating his story:
Up to his twenty-sixth year he was a man given to worldly vanities, and having a vain and overpowering desire to gain renown, he found special delight in the exercise of arms. (Aut 1)
He made a solemn avowal, the gist of which was to inform me that his intention had been to be sincere in all that he had related…and that his devotion, that is, his ease in finding God, was always increasing, now more than ever in his entire life. At whatever time or hour he wanted to find God, he found him. (Aut 99)

Above excerpts from:
THE MYSTICISM OF IGNATIUS OF LOYOLA
Brian O’Leary, SJ
Consultant in Ignatian Spirituality Dublin, Ireland

Altar, Old St. Josephs Philadelphia, Pennsylvania

Here, the pastor of Old St. Joe’s, Fr. Dan Ruff, gives the “Ignatius Story”:

For many of you, this will be old news; but I am keenly aware that we constantly have new parishioners registering. I am also often surprised to discover that some “old-timers” still have not heard the basic “Ignatius story.” So here is the nickel version . . .

Iñigo Lopez de Loyola was born (we think) in 1491 in the little village of Azpeítia in northern Spain. The village – now called Loyola, after its “favorite son” – is in the Basque Country; and Iñigo’s own family (he would not adopt the name Ignatius until adulthood) were of the Basque landed gentry. The 13th child, he was orphaned very early in life and was raised by his older brother Pedro and his wife Maria.

Born into a world still dominated by the feudal system, the 13th child did not have much claim to family inheritance; so Iñigo no doubt counted himself fortunate when his brothers used their influence to place him, at the age of 15, as a page in the house of Juan Velásquez de Cuellar, the treasurer of King Ferdinand of Castile. There, the young man received a formal courtly education, although the evidence suggests that he took to sword play and courtly rituals more than he did to book learning.

When his patron died in 1517, Iñigo was able to secure a similar post in the retinue of Antonio Manrique, Duke of Nájera and Viceroy of Nazarre. I like to think that if he were alive in theU.S.today, this whole “courtier” phase of Ignatius’ youth would correspond to his becoming a congressional “page” with business or political aspirations. The real motivation was the chance to network, rub elbows with the powerbrokers, and enjoy the parties and “perks” along the way.

Late in life, in his so-called “Autobiography,” Ignatius would characterize his youthful self as having been much given over to vanity and worldly ambition. We also know that, like many a brash young man, Ignatius indulged in the occasional “youthful indiscretion,” relying on his political connections to protect his reputation and get him out of his self-made scrapes. At one point, for instance, he was taken to court for having injured someone in a hot-headed brawl; and rumors persist about illegitimate children.
In 1521, when he was already 30 years old, Ignatius ‘ duties to the Duke of Nájera found him defending the fortress of Pamplona with a small contingent of Spaniards against an army of French invaders. Ignatius and his comrades were greatly outnumbered, but our young hero – displaying great courage and pluck (bravado?!) – persuaded them that they could successfully defend the besieged fortress. Things were going surprisingly well until a French cannonball came over the ramparts and seriously injured both of Ignatius’ legs. With their “cheerleader” laid low, the Spaniards soon surrendered; and the French victors, impressed with Ignatius’ valor, agreed to transport the injured man to the family home in Azpeítia (Loyola).

View of Organ, Old St. Joseph’s, founded 1733 in Philadelphia, Pennsylvania USA

Once there, Ignatius nearly died of infection; but that did not prevent his having the right leg rebroken and reset – not once, but twice (both times unsuccessfully)! Why? In hopes that he could once again wear the fashionable tight hose that would show off his fine calves to the ladies at court! As the long lonely bedridden months stretched on, Ignatius was reduced by depression and boredom to reading the only two books available – a life of Christ and a collection of lives of the saints. Attending to his daydreams, he began to find that his old ambitions for fame, glory, and the hand of a beautiful woman, while still attractive, left him unsatisfied. By contrast, new thoughts of serving God and imitating Sts. Francis and Dominic seemed to offer him deeper and longer-lasting satisfaction. Thus began Ignatius’ great conversion, and his discovery of what would become “discernment of spirits.”

In 1522, having recovered his health (but left with a permanent limp), the new convert went to the monastery at Montserrat where he made a 3-day general confession and kept a knightly vigil-at-arms at the altar of his new “Lady fair,” the black Virgin of Montserrat. Leaving his armor behind there, he dressed in a pilgrim’s sackcloth, substituting a walking staff for his sword. Intending to pass through the town ofManresa, he ended up instead residing in a cave for 10 months of solitude and prayer, living on alms and building a friendship with God and Jesus.

His extensive notes would become the basis for his “Spiritual Exercises” – the famous manual which would ground Ignatian spirituality and eventually win its author the title of “patron saint of retreats.” It is noteworthy that he wrote the “Exercises” and began to lead others through them while still a layman with no thoughts of religious life or priesthood. His lay status would lead to repeated arrests by the Inquisition, which would eventually lead to theology studies at theUniversityofPariswith an eye toward ordination. His school chums there, having made the “Exercises” under his guidance, would eventually become the first members of the Society of Jesus (the Order was given papal approval in 1540).

Ignatius envisioned a priestly order of well-trained men, distinguished in virtue, who would serve the universal (global) Church at the pope’s good pleasure, going wherever they might “help souls” – particularly where the need was greatest, and where others could not and would not go. That sense of Jesuit mission would eventually dictate that a missionary, Fr. Joseph Greaton, S.J., would found a parish in colonial Philadelphia 279 years ago. And here we are. Come celebrate our Ignatian heritage on July 31!

Above excerpt from Fr. Daniel M. Ruff, S.J. “From the Pastor” Old St. Joseph’s Parish July 2012

A fine Ignatius blog is here.

“Go forth and set the world on fire.”

― St. Ignatius of Loyola

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Jan Van Eyck, “The Adoration of the Lamb” 1432 from the Ghent Alterpiece. Detail: The red altar where the lamb stands reads, “Behold the Lamb of God, which taketh away the sins of the world” and “Jesus the way, the truth, and the life”, both quotes from Gospel of John. In this image and in the book of Revelation the Lamb is Jesus. Directly around the Lamb on the altar are angels who are carrying the instruments in the Passion scenes, like the cross and crown of thorns.

gichontree
There's beauty in sacred spaces; from the stories they tell in architecture, stained glass windows and icons; to the rituals and liturgy that arises our soul. Inside a shrine, the angels and saints praise God with us. I hope to relay the message for the kingdom, power and glory of God, now and forever.

Shrine Tower

~ Saints, Shrines and Sacred Places

Tag Archives: saints

St. Charles Borromeo – Bishop

Sacred Path to the Summit of Mt. Carmel with John of the Cross and Teresa of Jesus

Padre Pio’s Connection with Pope Francis and Pennsylvania

Padre Pio, Mystic

St. Philomena, The Daughter of Light

Ignatian Spirituality at Old St. Joseph’s: God’s Creation Shines

Byzantine Catholic Devotion: Mystical Energy

Mystical Energy from God: “Be Attentive”

The Eucharist According to Saints and Monks

St. Thomas of Villanova: Augustinian, Educator and Carer of the Poor

Opening the Doors to St. Patrick

Thomas Aquinas – The Angelic Doctor

St. Thomas of Villanova: The Man, The Church, The University

Ignatius of Loyola – Feast Day, Founder of Jesuits; Pope Francis religious order