Monthly Archives: July 2014

Ad Majorem Dei Gloriam – The Story of Saint Ignatius of Loyola

31 July 2014

Youngest son of Don Beltrán Yañez de Oñez y Loyola and Marina Saenz de Lieona y Balda (the name López de Recalde, though accepted by the Bollandist Father Pien, is a copyist’s blunder).

Born in 1491 at the castle of Loyola above Azpeitia in Guipuscoa; died at Rome, 31 July, 1556. The family arms are: per pale, or, seven bends gules (?vert) for Oñez; argent, pot and chain sable between two grey wolves rampant, for Loyola. The saint was baptized Iñigo, after St. Enecus (Innicus), Abbot of Oña: the name Ignatius was assumed in later years, while he was residing in Rome. For the saint’s genealogy, see Pérez (op. cit. below, 131); Michel (op. cit. below, II, 383); Polanco (Chronicon, I, 51646). For the date of birth cfr. Astráin, I, 3 S.
Conversion (1491-1521)

At an early age he was made a cleric. We do not know when, or why he was released from clerical obligations. He was brought up in the household of Juan Velásquez de Cuellar, contador mayor to Ferdinand and Isabella, and in his suite probably attended the court from time to time, though not in the royal service. This was perhaps the time of his greatest dissipation and laxity. He was affected and extravagant about his hair and dress, consumed with the desire of winning glory, and would seem to have been sometimes involved in those darker intrigues, for which handsome young courtiers too often think themselves licensed. How far he went on the downward course is still unproved. The balance of evidence tends to show that his own subsequent humble confessions of having been a great sinner should not be treated as pious exaggerations. But we have no details, not even definite charges. In 1517 a change for the better seems to have taken place; Velásquez died and Ignatius took service in the army. The turning-point of his life came in 1521. While the French were besieging the citadel of Pampeluna, a cannon ball, passing between Ignatius’ legs, tore open the left calf and broke the right shin (Whit-Tuesday, 20 May, 1521). With his fall the garrison lost heart and surrendered, but he was well treated by the French and carried on a litter to Loyola, where his leg had to be rebroken and reset, and afterwards a protruding end of the bone was sawn off, and the limb, having been shortened by clumsy setting, was stretched out by weights. All these pains were undergone voluntarily, without uttering a cry or submitting to be bound. But the pain and weakness which followed were so great that the patient began to fail and sink. On the eve of Sts. Peter and Paul, however, a turn for the better took place, and he threw off his fever.

Ignatius the GeneralSo far Ignatius had shown none but the ordinary virtues of the Spanish officer. His dangers and sufferings has doubtless done much to purge his soul, but there was no idea yet of remodelling his life on any higher ideals. Then, in order to divert the weary hours of convalescence, he asked for the romances of chivalry, his favourite reading, but there were none in the castle, and instead they brought him the lives of Christ and of the saints, and he read them in the same quasi-competitive spirit with which he read the achievements of knights and warriors. “Suppose I were to rival this saint in fasting, that one in endurance, that other in pilgrimages.” He would then wander off into thoughts of chivalry, and service to fair ladies, especially to one of high rank, whose name is unknown. Then all of a sudden, he became conscious that the after-effect of these dreams was to make him dry and dissatisfied, while the ideas of falling into rank among the saints braced and strengthened him, and left him full of joy and peace. Next it dawned on him that the former ideas were of the world, the latter God-sent; finally, worldly thoughts began to lose their hold, while heavenly ones grew clearer and dearer. One night as he lay awake, pondering these new lights, “he saw clearly”, so says his autobiography, “the image of Our Lady with the Holy Child Jesus”, at whose sight for a notable time he felt a reassuring sweetness, which eventually left him with such a loathing of his past sins, and especially for those of the flesh, that every unclean imagination seemed blotted out from his soul, and never again was there the least consent to any carnal thought. His conversion was now complete. Everyone noticed that he would speak of nothing but spiritual things, and his elder brother begged him not to take any rash or extreme resolution, which might compromise the honour of their family.

 

Spiritual formation (1522-24)

 

When Ignatius left Loyola he had no definite plans for the future, except that he wished to rival all the saints had done in the way of penance. His first care was to make a general confession at the famous sanctuary of Montserrat, where, after three days of self-examination, and carefully noting his sins, he confessed, gave to the poor the rich clothes in which he had come, and put on garment of sack-cloth reaching to his feet. His sword and dagger he suspended at Our Lady’s altar, and passed the night watching before them. Next morning, the feast of the Annunciation, 1522, after Communion, he left the sanctuary, not knowing whither he went. But he soon fell in with a kind woman, Iñes Pascual, who showed him a cavern near the neighbouring town of Manresa, where he might retire for prayer, austerities, and contemplation, while he lived on alms. But here, instead of obtaining greater peace, he was consumed with the most troublesome scruples. Had he confessed this sin? Had he omitted that circumstance? At one time he was violently tempted to end his miseries by suicide, on which he resolved neither to eat nor to drink (unless his life was in danger), until God granted him the peace which he desired, and so he continued until his confessor stopped him at the end of the week. At last, however, he triumphed over all obstacles, and then abounded in wonderful graces and visions.

It was at this time, too, that he began to make notes of his spiritual experiences, notes which grew into the little book of “The Spiritual Exercises”. God also afflicted him with severe sicknesses, when he was looked after by friends in the public hospital; for many felt drawn towards him, and he requited their many kind offices by teaching them how to pray and instructing them in spiritual matters. Having recovered health, and acquired sufficient experience to guide him in his new life, he commenced his long-meditated migration to the Holy Land. From the first he had looked forward to it as leading to a life of heroic penance; now he also regarded it as a school in which he might learn how to realize clearly and to conform himself perfectly to Christ’s life. The voyage was fully as painful as he had conceived. Poverty, sickness, exposure, fatigue, starvation, dangers of shipwreck and capture, prisons, blows, contradictions, these were his daily lot; and on his arrival the Franciscans, who had charge of the holy places, commanded him to return under pain of sin. Ignatius demanded what right they had thus to interfere with a pilgrim like himself, and the friars explained that, to prevent many troubles which had occurred in finding ransoms for Christian prisoners, the pope had given them the power and they offered to show him their Bulls. Ignatius at once submitted, though it meant altering his whole plan of life, refused to look at the proferred Bulls, and was back at Barcelona about March, 1524.
Studies and companions (1521-39)

Ignatius left Jerusalem in the dark as to his future and “asking himself as he went, quid agendum” (Autobiography, 50). Eventually he resolved to study, in order to be of greater help to others. To studies he therefore gave eleven years, more than a third of his remaining life. Later he studied among school-boys at Barcelona, and early in 1526 he knew enough to proceed to his philosophy at the University of Alcalá. But here he met with many troubles to be described later, and at the end of 1527 he entered the University of Salamanca, whence, his trials continuing, he betook himself to Paris (June, 1528), and there with great method repeated his course of arts, taking his M.A. on 14 March, 1535. Meanwhile theology had been begun, and he had taken the licentiate in 1534; the doctorate he never took, as his health compelled him to leave Paris in March, 1535. Though Ignatius, despite his pains, acquired no great erudition, he gained many practical advantages from his course of education. To say nothing of knowledge sufficient to find such information as he needed afterwards to hold his own in the company of the learned, and to control others more erudite than himself, he also became thoroughly versed in the science of education, and learned by experience how the life of prayer and penance might be combined with that of teaching and study, an invaluable acquirement to the future founder of the Society of Jesus. The labours of Ignatius for others involved him in trials without number. At Barcelona, he was beaten senseless, and his companion killed, at the instigation of some worldlings vexed at being refused entrance into a convent which he had reformed. At Alcalá, a meddlesome inquisitor, Figueroa, harassed him constantly, and once automatically imprisoned him for two months. This drove him to Salamanca, where, worse still, he was thrown into the common prison, fettered by the foot to his companion Calisto, which indignity only drew from Ignatius the characteristic words, “There are not so many handcuffs and chains in Salamanca, but that I desire even more for the love of God.”

In Paris his trials were very varied — from poverty, plague, works of charity, and college discipline, on which account he was once sentenced to a public flogging by Dr. Govea, the rector of Collège Ste-Barbe, but on his explaining his conduct, the rector as publicly begged his pardon. There was but one delation to the inquisitors, and, on Ignatius requesting a prompt settlement, the Inquisitor Ori told him proceedings were therewith quashed.

We notice a certain progression in Ignatius’ dealing with accusations against him. The first time he allowed them to cease without any pronouncement being given in his favour. The second time he demurred at Figueroa wanting to end in this fashion. The third time, after sentence had been passed, he appealed to the Archbishop of Toledo against some of its clauses. Finally he does not await sentence, but goes at once to the judge to urge an inquiry, and eventually he made it his practice to demand sentence, whenever reflection was cast upon his orthodoxy. (Records of Ignatius’ legal proceedings at Azpeitia, in 1515; at Alcal´ in 1526, 1527; at Venice, 1537; at Rome in 1538, will be found in “Scripta de S. Ignatio”, pp. 580-620.) Ignatius had now for the third time gathered companions around him. His first followers in Spain had persevered for a time, even amid the severe trials of imprisonment, but instead of following Ignatius to Paris, as they had agreed to do, they gave him up. In Paris too the first to follow did not persevere long, but of the third band not one deserted him. They were (St.) Peter Faber, a Genevan Savoyard; (St.) Francis Xavier, of Navarre; James Laynez, Alonso Salmerón, and Nicolás Bobadilla, Spaniards; Simón Rodríguez, a Portuguese. Three others joined soon after — Claude Le Jay, a Genevan Savoyard; Jean Codure and Paschase Broët, French. Progress is to be noted in the way Ignatius trained his companions. The first were exercised in the same severe exterior mortifications, begging, fasting, going barefoot, etc., which the saint was himself practising. But though this discipline had prospered in a quiet country place like Manresa, it had attracted an objectionable amount of criticism at the University of Alcalá. At Paris dress and habits were adapted to the life in great towns; fasting, etc., was reduced; studies and spiritual exercises were multiplied, and alms funded.

The only bond between Ignatius’ followers so far was devotion to himself, and his great ideal of leading in the Holy Land a life as like as possible to Christ’s. On 15 August, 1534, they took the vows of poverty and chastity at Montmartre (probably near the modern Chapelle de St-Denys, Rue Antoinette), and a third vow to go to the Holy Land after two years, when their studies were finished. Six months later Ignatius was compelled by bad health to return to his native country, and on recovery made his way slowly to Bologna, where, unable through ill health to study, he devoted himself to active works of charity till his companions came from Paris to Venice (6 January, 1537) on the way to the Holy Land. Finding further progress barred by the war with the Turks, they now agreed to await for a year the opportunity of fulfilling their vow, after which they would put themselves at the pope’s disposal. Faber and some others, going to Rome in Lent, got leave for all to be ordained. They were eventually made priests on St. John Baptist’s day. But Ignatius took eighteen months to prepare for his first Mass.

Foundation of the society

By the winter of 1537, the year of waiting being over, it was time to offer their services to the pope. The others being sent in pairs to neighboring university towns, Ignatius with Faber and Laynez started for Rome. At La Storta, a few miles before reaching the city, Ignatius had a noteworthy vision. He seemed to see the Eternal Father associating him with His Son, who spoke the words: Ego vobis Romae propitius ero. Many have thought this promise simply referred to the subsequent success of the order there. Ignatius’ own interpretation was characteristic: “I do not know whether we shall be crucified in Rome; but Jesus will be propitious.” Just before or just after this, Ignatius had suggested for the title of their brotherhood “The Company of Jesus”. Company was taken in its military sense, and in those days a company was generally known by its captain’s name. In the Latin Bull of foundation, however, they were called “Societas Jesu”. We first hear of the term Jesuit in 1544, applied as a term of reproach by adversaries. It had been used in the fifteenth century to describe in scorn someone who cantingly interlarded his speech with repetitions of the Holy Name. In 1522 it was still regarded as a mark of scorn, but before very long the friends of the society saw that they could take it in a good sense, and, though never used by Ignatius, it was readily adopted (Pollen, “The Month”, June, 1909). Paul III having received the fathers favourably, all were summoned to Rome to work under the pope’s eyes. At this critical moment an active campaign of slander was opened by one Fra Matteo Mainardi (who eventually died in open heresy), and a certain Michael who had been refused admission to the order. It was not till 18 November, 1538, that Ignatius obtained from the governor of Rome an honourable sentence, still extent, in his favour. The thoughts of the fathers were naturally occupied with a formula of their intended mode of life to submit to the pope; and in March, 1539, they began to meet in the evenings to settle the matter.

ignatiusHitherto without superior, rule or tradition, they had prospered most remarkably. Why not continue as they had begun? The obvious answer was that without some sort of union, some houses for training postulants, they were practically doomed to die out with the existing members, for the pope already desired to send them about as missioners from place to place. This point was soon agreed to, but when the question arose whether they should, by adding a vow of obedience to their existing vows, form themselves into a compact religious order, or remain, as they were, a congregation of secular priests, opinions differed much and seriously. Not only had they done so well without strict rules, but (to mention only one obstacle, which was in fact not overcome afterwards without great difficulty), there was the danger, if they decided for an order, that the pope might force them to adopt some ancient rule, which would mean the end of all their new ideas. The debate on this point continued for several weeks, but the conclusion in favour of a life under obedience was eventually reached unanimously. After this, progress was faster, and by 24 June some sixteen resolutions had been decided on, covering the main points of the proposed institute. Thence Ignatius drew up in five sections the first “Formula Instituti”, which was submitted to the pope, who gave a viva voce approbation 3 September, 1539, but Cardinal Guidiccioni, the head of the commission appointed to report on the “Formula”, was of the view that a new order should not be admitted, and with that the chances of approbation seemed to be at an end. Ignatius and his companions, undismayed, agreed to offer up 4000 Masses to obtain the object desired, and after some time the cardinal unexpectedly changed his mind, approved the “Formula” and the Bull “Regimini militantis Ecclesiae” (27 September, 1540), which embodies and sanctions it, was issued, but the members were not to exceed sixty (this clause was abrogated after two years). In April, 1541, Ignatius was, in spite of his reluctance, elected the first general, and on 22 April he and his companions made their profession in St. Paul Outside the Walls. The society was now fully constituted.

The book of the spiritual exercises

This work originated in Ignatius’ experiences, while he was at Loyola in 1521, and the chief meditations were probably reduced to their present shapes during his life at Manresa in 1522, at the end of which period he had begun to teach them to others. In the process of 1527 at Salamanca, they are spoken of for the first time as the “Book of Exercises”. The earliest extant text is of the year 1541. At the request of St. Francis Borgia. The book was examined by papal censors and a solemn approbation given by Paul III in the Brief “Pastoralis Officii” of 1548. “The Spiritual Exercises” are written very concisely, in the form of a handbook for the priest who is to explain them, and it is practically impossible to describe them without making them, just as it might be impossible to explain Nelson’s “Sailing Orders” to a man who knew nothing of ships or the sea. The idea of the work is to help the exercitant to find out what the will of God is in regard to his future, and to give him energy and courage to follow that will. The exercitant (under ideal circumstances) is guided through four weeks of meditations: the first week on sin and its consequences, the second on Christ’s life on earth, the third on his passion, the fourth on His risen life; and a certain number of instructions (called “rules”, “additions”, “notes”) are added to teach him how to pray, how to avoid scruples, how to elect a vocation in life without being swayed by the love of self or of the world. In their fullness they should, according to Ignatius’ idea, ordinarily be made once or twice only; but in part (from three to four days) they may be most profitably made annually, and are now commonly called “retreats”, from the seclusion or retreat from the world in which the exercitant lives. More popular selections are preached to the people in church and are called “missions”. The stores of spiritual wisdom contained in the “Book of Exercises” are truly astonishing, and their author is believed to have been inspired while drawing them up. (See also next section.) Sommervogel enumerates 292 writers among the Jesuits alone, who have commented on the whole book, to say nothing of commentators on parts (e.g. the meditations), who are far more numerous still. But the best testimony to the work is the frequency with which the exercises are made. In England (for which alone statistics are before the writer) the educated people who make retreats number annually about 22,000, while the number who attend popular expositions of the Exercises in “missions” is approximately 27,000, out of a total Catholic population of 2,000,000.
The constitutions of the society

Ignatius was commissioned in 1541 to draw them up, but he did not begin to do so until 1547, having occupied the mean space with introducing customs tentatively, which were destined in time to become laws. In 1547 Father Polanco became his secretary, and with his intelligent aid the first draft of the constitutions was made between 1547 and 1550, and simultaneously pontifical approbation was asked for a new edition of the “Formula”. Julius III conceded this by the Bull “Exposcit debitum”, 21 July, 1550. At the same time a large number of the older fathers assembled to peruse the first draft of the constitutions, and though none of them made any serious objections, Ignatius’ next recension (1552) shows a fair amount of changes. This revised version was then published and put into force throughout the society, a few explanations being added here and there to meet difficulties as they arose. These final touches were being added by the saint up till the time of his death, after which the first general congregation of the society ordered them to be printed, and they have never been touched since. The true way of appreciating the constitutions of the society is to study them as they are carried into practice by the Jesuits themselves, and for this, reference may be made to the articles on the SOCIETY OF JESUS. A few points, however, in which Ignatius’ institute differed from the older orders may be mentioned here. They are:

ignatius the teacherthe vow not to accept ecclesiastical dignities;
increased probations. The novitiate is prolonged from one year to two, with a third year, which usually falls after the priesthood. Candidates are moreover at first admitted to simple vows only, solemn vows coming much later on;

the Society does not keep choir;
it does not have a distinctive religious habit;
it does not accept the direction of convents;
it is not governed by a regular triennial chapter;
it is also said to have been the first order to undertake officially and by virtue of its constitutions active works such as the following:
foreign missions, at the pope’s bidding;
the education of youth of all classes;
the instruction of the ignorant and the poor;
ministering to the sick, to prisoners, etc.

The above points give no conception of the originality with which Ignatius has handled all parts of his subject, even those common to all orders. It is obvious that he must have acquired some knowledge of other religious constitutions, especially during the years of inquiry (1541-1547), when he was on terms of intimacy with religious of every class. But witnesses, who attended him, tell us that he wrote without any books before him except the Missal. Though his constitutions of course embody technical terms to be found in other rules, and also a few stock phrases like “the old man’s staff”, and “the corpse carried to any place”, the thought is entirely original, and would seem to have been God-guided throughout. By a happy accident we still possess his journal of prayers for forty days, during which he was deliberating the single point of poverty in churches. It shows that in making up his mind he was marvelously aided by heavenly lights, intelligence, and visions. If, as we may surely infer, the whole work was equally assisted by grace, its heavenly inspiration will not be doubtful. The same conclusion is probable true of “The Spiritual”.

 

Later life and death

The later years of Ignatius were spent in partial retirement, the correspondence inevitable in governing the Society leaving no time for those works of active ministry which in themselves he much preferred. His health too began to fail. In 1551, when he had gathered the elder fathers to revise the constitutions, he laid his resignation of the generalate in their hands, but they refused to accept it then or later, when the saint renewed his prayer. In 1554 Father Nadal was given the powers of vicar-general, but it was often necessary to send him abroad as commissary, and in the end Ignatius continued, with Polanco’s aid, to direct everything. With most of his first companions he had to part soon. Rodríguez started on 5 March, 1540, for Lisbon, where he eventually founded the Portuguese province, of which he was made provincial on 10 October, 1546. St. Francis Xavier followed Rodríguez immediately, and became provincial of India in 1549. In September, 1541, Salmeron and Broet started for their perilous mission to Ireland, which they reached (via Scotland) next Lent. But Ireland, the prey to Henry VIII’s barbarous violence, could not give the zealous missionaries a free field for the exercise of the ministries proper to their institute. All Lent they passed in Ulster, flying from persecutors, and doing in secret such good as they might. With difficulty they reached Scotland, and regained Rome, Dec., 1542. The beginnings of the Society in Germany are connected with St. Peter Faber, Blessed Peter Canisius, Le Jay, and Bobadilla in 1542. In 1546 Laynez and Salmeron were nominated papal theologians for the Council of Trent, where Canisius, Le Jay, and Covillon also found places. In 1553 came the picturesque, but not very successful mission of Nuñez Barretto as Patriarch of Abyssinia. For all these missions Ignatius wrote minute instructions, many of which are still extant. He encouraged and exhorted his envoys in their work by his letters, while the reports they wrote back to him form our chief source of information on the missionary triumphs achieved. Though living alone in Rome, it was he who in effect led, directed, and animated his subjects all the world over.

The two most painful crosses of this period were probably the suits with Isabel Roser and Simón Rodríguez. The former lady had been one of Ignatius’ first and most esteemed patronesses during his beginnings in Spain. She came to Rome later on and persuaded Ignatius to receive a vow of obedience to him, and she was afterwards joined by two or three other ladies. But the saint found that the demands they made on his time were more than he could possibly allow them. “They caused me more trouble”, he is reported to have said, “than the whole of the Society”, and he obtained from the pope a relaxation of the vow he had accepted. A suit with Roser followed, which she lost, and Ignatius forbade his sons hereafter to become ex officio directors to convents of nuns (Scripta de S. Ignatio, pp. 652-5). Painful though this must have been to a man so loyal as Ignatius, the difference with Rodríguez, one of his first companions, must have been more bitter still. Rodríguez had founded the Province of Portugal, and brought it in a short time to a high state of efficiency. But his methods were not precisely those of Ignatius, and, when new men of Ignatius’ own training came under him, differences soon made themselves felt. A struggle ensued in which Rodríguez unfortunately took sides against Ignatius’ envoys. The results for the newly formed province were disastrous. Well-nigh half of its members had to be expelled before peace was established; but Ignatius did not hesitate. Rodriguez having been recalled to Rome, the new provincial being empowered to dismiss him if he refused, he demanded a formal trial, which Ignatius, foreseeing the results, endeavoured to ward off. But on Simón’s insistence a full court of inquiry was granted, whose proceedings are now printed and it unanimously condemned Rodriguez to penance and banishment from the province (Scripta etc., pp. 666-707). Of all his external works, those nearest his heart, to judge by his correspondence, were the building and foundation of the Roman College (1551), and of the German College (1552). For their sake he begged, worked, and borrowed with splendid insistence until his death. The success of the first was ensured by the generosity of St. Francis Borgia, before he entered the Society. The latter was still in a struggling condition when Ignatius died, but his great ideas have proved the true and best foundation of both.

In the summer of 1556 the saint was attacked by Roman fever. His doctors did not foresee any serious consequences, but the saint did. On 30 July, 1556, he asked for the last sacraments and the papal blessing, but he was told that no immediate danger threatened. Next morning at daybreak, the infirmarian found him lying in peaceful prayer, so peaceful that he did not at once perceive that the saint was actually dying. When his condition was realized, the last blessing was given, but the end came before the holy oils could be fetched. Perhaps he had prayed that his death, like his life, might pass without any demonstration. He was beatified by Paul V on 27 July, 1609, and canonized by Gregory XV on 22 May, 1622. His body lies under the altar designed by Pozzi in the Gesù. Though he died in the sixteenth year from the foundation of the Society, that body already numbered about 1000 religious (of whom, however, only 35 were yet professed) with 100 religious houses, arranged in 10 provinces. (Sacchini, op. cit. infra., lib. 1, cc. i, nn. 1-20.) For his place in history see COUNTER-REFORMATION. It is impossible to sketch in brief Ignatius’ grand and complex character: ardent yet restrained, fearless, resolute, simple, prudent, strong, and loving. The Protestant and Jansenistic conception of him as a restless, bustling pragmatist bears no correspondence at all with the peacefulness and perseverance which characterized the real man. That he was a strong disciplinarian is true. In a young and rapidly growing body that was inevitable; and the age loved strong virtues. But if he believed in discipline as an educative force, he despised any other motives for action except the love of God and man. It was by studying Ignatius as a ruler that Xavier learnt the principle, “the company of Jesus ought to be called the company of love and conformity of souls”. (Ep., 12 Jan., 1519).

Reference: Catholic Encyclopedia


Urgent Appeal — Aug 1st Day of Prayer, Adoration, and Solidarity for Persecuted Christians

29 July 2014

Posted by by Peter Kwasniewski
at the blog, New Liturgical Movment

Nun2Friday, August 1, 2014 is the day chosen by the Priestly Fraternity of Saint Peter (FSSP) for a worldwide day of Public Adoration of Our Lord Jesus Christ in the Blessed Sacrament in supplication for our persecuted brethren in Iraq, Syria, and the Middle East:

The Priestly Fraternity of St. Peter asks all of its apostolates around the world to dedicate Friday, August 1 to a day of prayer and penance for the Christians who are suffering terrible persecution in Iraq, Syria and elsewhere in the Middle East.
August 1 is the First Friday of the month and the Feast of St. Peter in Chains, which is celebrated as a Third Class Feast in FSSP houses and apostolates. It is the feast in which we read of the great power of the persevering prayer of members of the Church: “Peter therefore was kept in Prison. But prayer was made without ceasing by the Church unto God for him.” (Acts 12:5)
This feast of our Patron should be an invitation to the faithful to join us in Holy Hours and other fitting prayers to beg the Most Holy Trinity that these members of the Mystical Body may persevere in the faith, and that, like St. Peter, they may be delivered from this terrible persecution. May such a day serve as a reminder to us of the stark contrast that stands between our days of vacation and ease, and their daily struggle for survival as they are killed or exiled from their homes.

It is a day, we believe, chosen wisely by that Institute: we urge all our Catholic brethren, East and West, attached to the Ordinary Form (Mass of Paul VI) or to the Extraordinary Form (Ancient Mass), whatever their theological bent, to join this worldwide prayer day. Whether you consider yourself a more liberal, conservative, traditional, or just plain Catholic, let us join together in this worldwide Adoration of Our Lord Jesus Christ, together with all the Angels and Saints.

For the rest of this post please click HERE


28 July 1914 – WORLD AT WAR – 100th anniversary of WWI via @FatherZ

28 July 2014

Posted on 28 July 2014 by Fr. John Zuhlsdorf
at his blog, “Father Z’s Blog”

One hundred years ago, World War I began. The world hasn’t been the same since.

Today a friend sent a pic from Business Insider which I now share.

wwi-Mass
(Great pic Father! Thanks for sharing…)

For the rest of the post and a visit to Father’s blog CLICK HERE


The Truth about Millennials: Their Love of the Extraordinary Form Mass & All Things Traditional

27 July 2014

Editor’s Note:
I “met” Emmy Cecilia on Twitter several years ago as a result of a common interest in all things Jane Austen. Since then I have read her blog “Journey of a Catholic Nerdwriter” faithfully.
Her blog is well written (which in itself is a pleasure) and is an interesting look at Catholicism, the world and of course Austen, among other topics through the lens of a Millennial.

Many bloggers who are over the age of thirty-five pretty much don’t “get” the younger set. I read what others think they think, but as I read blogs like Emmy Cecilia’s and others, I KNOW they do not speak for them. In addition, younger people of Emmy’s age group seem to gravitate towards me IRL. I was puzzled by this at first because I am old enough to be their… Never mind, you get the idea.

What i have gleaned from conversations with the twenty-somethings is that they want TRUTH. They want to know about all things from the past and why we have changed certain things. I have met more young people who love the 18th and 19th century everything even though most of what they learn in school is revisionist history. They know that and research the truth on their own.

Interesting, very interesting…

As someone who is a devotee of the Extraordinary Form of the Mass, I am always moved when I see college-aged people fill the pews at an EF Mass. Once in awhile I have gone to an Ordinary Form Mass and almost always I am disappointed by the lack of reverence, the terrible music and bland homily. Interesting thing. NO PEOPLE UNDER THIRTY THERE!

Plenty of senior couples, parents over 40 with young children and some high school aged kids (all bored with the music and Mass as I am) and the majority, over 50 women, alone make up the congregation at the Ordinary Form Masses I have been to.

So where are they young people we think don’t believe in God or at the least go to Church? They are at the Extraordinary Form of the Mass. Quite a few bloggers (I’m thinking over at Patheos) rail on about “Rad Trads” and how they NEVER met a kind person at a EF Mass. Well, I don’t know where you are attending an EF Mass but that is NOT most places these days.

Yes, at the beginning of the fight, there were mostly older people who were upset over the major changes in the Mass who were not given pastoral care or love at the time of the changes. I witnessed the lack of charity towards them by many priests whose rainbow stoles blocked their vision. These days, you are more likely to find the majority of the EF Mass to be homeschooling YOUNG parents, college age and young 20 something professionals and just a quarter of the parish of the older people Pope Francis seems to think are the only ones who want this Mass.

Look at the bulletin of a parish who has the EF predominately. There are more Marriages, Baptisms, First Communions, Comfirmations and Young Adult Nights than funerals now. If you don’t believe me, email me and I will send you a list of parishes offering this Mass. If you can’t get to one of these Churches, better yet, read this young Catholic blogger, Emmy Cecilia.

I have followed her college experiences as well as her faith journey. She IS one of these young people who love the EF Mass and she will tell you why. I have read many more posts from others in this age group also who say the same thing.

Pope Francis, I know you have time for everyone now or so it seems. How about meeting with some of these young, educated men and women who are not attending the Traditional Mass because it’s a fad. How about talking with the young people themselves instead of reading the bloggers at Patheos. (Exception: Katrina Fernandez of course, who is young herself and loves Pope Emeritus Benedict and all the “bling”.)

I apologize to all the younger priests and older ones also who offer the Ordinary Form in a reverent manner. I have been to quite a few here in Madison WI which are reverent and are faithful to the sacred music of the Church. My negative experiences were ALL from the EAST Coast prior to my move to Wisconsin. (Exception: St John the Beloved in McLean, VA where both the EF and OF are offered with great reverence and an exceptional music program)

Thank you for indulging my rant and I hope Emmy Cecilia forgives me for stealing her thunder here. I so enjoyed this post from the past week that it gave me the courage to finally speak out regarding the Traditional Mass bashing of the last year. Thank you Emmy Cecilia, God love you.

Sofia

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nerdwriter banner

What I Learned Wednesday #34: Millennial “Trad Fad”

posted by Emmy Cecilia at her blog, “Journey of a Catholic Nerdwriter
23 July 2014 A,D,

Benedict on NerdwriterI know, I know. It’s been a couple of week since I’ve written one of these WILW posts but most of my Wednesdays have been occupied with studying for exams so I haven’t had the chance to write. Since this is my first free Wednesday in weeks (how did that happen?!), I thought I’d spent it writing about something that has irked me lately. I usually break these things up into three parts but I’m only focusing on this one topic this week.

Have you heard of the Millennial “Trad Fad”? You know, the trend in which Millennials immerse themselves in the world of Latin Masses, mantillas/chapel veils, and other pre-Vatican II things. Golly, we Millennials are such hipsters. (side note: don’t let the article title fool you; it doesn’t actually say that we’re hipsters.) I’m kind of hoping that Pope Francis’ comments were misunderstood and that he doesn’t really think that this is a fad… but I’ve heard that he’s not a big of Latin Masses so I don’t know.

I’ve never shied away from the fact that I really, really miss Pope Emeritus Benedict XVI for several reasons, including the fact that (thanks to him) we’ve had Summorum Pontificum for 7 years now. Are the alleged quotes from Pope Francis legit? I don’t know… but I would be disappointed if they were. For someone who is so welcoming of others and their differences, the quotes made me cringe a little.

I can’t speak for others on why they prefer “traditional” Catholicism but I can tell you that many of my fellow Millennials who do have a preference to Latin Masses, chapel veils, incense (aka “smells and bells”), Gregorian chant, etc. don’t do it for the fad/trend of it. I’ve never once heard “ooh, not everyone is into this? I need to do this.” A good portion of us were poorly catechized and/or we’ve reverted/converted to the faith and we’ve come to these things on our own. Nobody did the thinking for us; we learned to appreciate them on our own. Free will, y’all. I personally looked into some – not all – of the changes that came from the Second Vatican Council while I was at that awful CINO college (because they didn’t teach these things; they taught that anything pre-Vatican II was outdated and bordered on evil) so I was able to make my own informed decisions based on my preferences.

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Please, please click HERE to go to Emmy’s blog to read the rest of her post. I pray the next time you read a “Catholic” blogger bash the Traditional Mass and/or the younger people who attend it, please speak up. Remember, this is the Mass that was offered by the Saints of the past, attended by Saints and LOVED by Saints. So how could this EVER be described as a fad or even worse (as I have heard) evil. Pray for those who are threatened by loving a Mass which was offered for centuries and helped to convert billions of souls from the past.


His Excellency, Robert C. Morlino, speaks on Marriage

26 July 2014

Statement from Bishop Robert C. Morlino, regarding a federal judge’s ruling on marriage /Article XIII, Section 13 of Wisconsin’s Constitution:

His Excellency,  Robert C. Morlino Bishop of the Diocese of Madison WI

His Excellency,
Robert C. Morlino
Bishop of the Diocese of Madison WI

First, it bears repeating that, we must respect, love, and care for every individual we encounter, regardless of who they are, where they come from, or how they define themselves. This will never change. It is at the core of who we are as members of Christ’s Church. Christ, Himself, invites each individual to know and love Him and live a life in response to His love. His love and mercy can heal all divisions that separate us; however, we must acknowledge the divisions that exist — notably those we choose through our actions. All are invited to this love and these graces offered by Christ, through His Church. This applies to all who sincerely seek the Truth.

Marriage is, and can only ever be, a unique relationship solely between one man and one woman, regardless of the decision of a judge or any vote. This is not based on any private sectarian viewpoint, but on the natural moral law that is universally binding on all peoples, at all times, and inscribed into our human nature, as man and woman from the beginning of creation. It behooves us to safeguard the sacred ecology of all nature, especially of our human nature.

In striking down the constitutional amendment in our state which protects marriage, the court has, once again, shaken one of the most precious and essential building blocks of our civilization. There can be no question that the best formation for children is in the home of their biological mother and father, generally speaking, and we should always have a greater concern for future generations than we do for ourselves.

Marriage, between one man and one women with openness to children, is an element of the very first “domino” of civilization. The very nature of marriage naturally generates life. When that first “domino” falls, everything that is good, true, and beautiful, which is rooted on the natural family, is seriously threatened. If the “domino” of true marriage falls, then fall all subsequent “dominos.” This is demonstrated, too often, in a culture that increasingly chooses death over life.

And so, I cannot find myself otherwise than deeply saddened. We trust that every avenue of just recourse will be examined and pursued by competent authorities, including the state attorney general. The Diocese of Madison will participate in the way that seems most prudent. For my own part, I will continue to speak strongly about the truth and beauty of marriage and encourage my brother priests and deacons, and all the lay faithful, to do the same.

Let our fervent prayers not be lacking in the days ahead.


Oh boy, ONLY in Sheboygan! #TallestUSFlag

26 July 2014

Proud to live in Wisconsin!

Lately a handful of crazies have made the news in Wisconsin. That’s NOT what Wisconsin is like. We are a God-loving, hardworking, patriotic and fun loving people. Here is a story about the REAL Wisconsin. Check it out!

FlagTimeLapseVideo-2

Standing 400 feet tall, the new Acuity Insurance Flagpole is the tallest flagpole in North America (#tallestUSflag). Located on the Acuity Insurance headquarters campus in Sheboygan, Wisconsin, along Interstate 43 between Milwaukee and Green Bay, the pole supports a 60-foot-wide by 120-foot-long American flag. Located at the base of the flagpole is a brick paver patio featuring the names of Sheboygan County residents killed in active duty from the Civil War to the present.

Flagpole Facts:

400-foot flagpole weighs approximately 420,000 pounds
There are two versions of the 60- by 120-foot flag:
– 220 pound flag is flown during normal conditions
– 350 pound flag is flown during harsher weather
Each star is 3 feet high and each stripe is 4 1/2 feet wide
680 cubic yards of concrete used in foundation
Over 500 gallons of paint cover the pole
11-foot diameter at base tapers to 5 1/2-foot diameter at top
Three pendulum-style tuned mass dampers reduce movement and vibration
Designed to withstand a low temperature of -42°F

For more videos, images, and information visit the Acuity Flagpole project page.

Thank you to Acuity Insurance proving corporations are made up of people…Patriotic and wonderful people. Thank you also to Milton Campbell who sent me the video. Milton loves our flag more than anyone I know and never fails to keep me abreast of stories about Old Glory. Deo gratias!


All About Saint Anne

26 July 2014

26 July 2014 A.D.

Meeting of St. Anne and Joachim at the golden gate in Jerusalem By HansFries Dutch (1527-1604)

Meeting of St. Anne and
Joachim at the golden gate in
Jerusalem
By HansFries
Dutch
(1527-1604)

The Biography of Saint Anne

The name ‘Anne’ derives from Hebrew. ‘Hannah’ meaning ‘grace.

Tradition refers to St. Ann as being the mother of Virgin Mary. Although not written of in the Bible, Ann is given credence in the non-biblical gospel of James.

Saint Ann was born in Bethlehem and married Joachim from Nazareth in Galilee. Joachim was a shepherd given the task of supplying the temple of Jerusalem with sheep for sacrifices.

After twenty years of marriage Ann and Joachim had no children. Once, when Joachim overheard ridicule because of their childless state, he is said to have gone into the desert to plead with God to give them a child. After a time of fasting an angel appeared to assure Joachim he and Ann would be given a child they were to name Mary and dedicate to God.

In the meantime Saint Anne wondered where her husband had gone and in her despair at having been barren she prayed while she watched newborn birds in their nests in her garden. She cried out, “Why was I born, Lord?” That is when angel appeared to tell her she would soon give birth to a daughter she was to name Mary. The story continues with Ann and Joachim’s joyous reunion at the golden gate of Jerusalem.

After her birth Ann and Joachim dedicated Mary to God at the temple of Jerusalem and she spent much of her childhood there. When Mary was fourteen they betrothed her to Joseph of Nazareth and so Mary’s story continues with the birth of her son, Jesus, and his life on earth.

The life of Saint Ann and her connection as holy mother of Mary and grandmother of Jesus was very popular to early Christians. In the year 550 a church was built in honor
of St. Anne in Jerusalem. It is believed to be near where Anne, Joachim and Mary lived.

Since the Seventh Century the Greek and Russian Churches have celebrated feasts honoring St. Joachim and St. Ann. The Western Churches began to celebrate the feast of St. Anne in the Sixteenth Century.
The feast of St. Ann is July 26th (western) or July 25th (eastern calendar). There is no mention of Ann in the New Testament. The story of St. Ann comes chiefly from the Protoevangelium of James which only dated back to the second century.

St. Ann, patron saint of mothers and women in labor and minors, is symbolized by Mary in her lap holding the infant Jesus.

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Feast day July 26th
Canonized 1584

According to French tradition, Mary Magdalene, Lazarus, his sister Martha and other friends crossed the Mediterranean Sea to Marseilles, France to spread the word of Jesus’ death and resurrection. Mary Magdalene is said to have brought St. Ann’s remains with them.

The legend says St. Auspice buried Saint Ann’s body in a cave (under the present church of St. Mary in Apt). When barbarians invaded the cave it was filled with debris and forgotten until it was dug out by minors six hundred years later during the reign of Charlemagne. Sailors and minors of France were very devoted to St. Ann. Their devotion spread throughout Europe and eventually to the New World.

It is said that St. Ann patron saint’s relics were brought to Constantinople around 710 and remained in the church of St. Sophia until 1333. The head of St. Ann was stolen in 1510 and taken to Duren in Rheinland.

St. Ann is the Patron Saint of of Brittany with a miraculous picture venerated at Notre Dame d’Auray, Diocese of Vannes.

In Canada, she is the principal patron of the province of Quebec. Her feast day is celebrated at the shrine of St. Anne de Beaupre.

St. Anne is the Patron Saint of housewives, pregnant women, especially those in labor, cabinet makers and minors.

She is frequently represented in art. Leonardo Da Vinci, perhaps, painted the most memorable replica of St. Ann with the Virgin Mary holding the infant Jesus in1500.

A shrine to St. Ann was built near Quebec, Canada in 1658.
In 1905 the Passionists Priests and Brothers (of America) built a monastery in the mining area of Scranton, Pennsylvania over a coal mine. They dedicated their foundation to St. Ann. On Aug 15, 1911 the monastery was severely damaged by severe mine subsidence. The Passionists were forced to leave the monastery for a short time until repairs were made. On July 28, 1913 the monastery was against disturbed. It, in fact, began to slide down the hill. Immediate prayers asking for St. Ann’s intercession were made and the next day it was discovered the ‘slide’ had settled beneath the monastery.

St Ann’s Monastery Church was dedicated on April 2, 1929. Weekly novenas are made to St. Ann on every Monday. More than 10,000 attend the annual ten day St. Ann’s Solemn Novena beginning July 17 and ending in her feast day July 26th.

 

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Whose Patron is St. Anne?

Adjuntas, Puerto Rico
against poverty
Boschi Sant’Anna, Italy
Brittany, France
Broommakers
Saint Anne the patron saint of cabinetmakers
Canada
Ann the patron saint of Carpenters
Castelletto d’Erro, Italy
childless people
Corinaldo, Italy
Detroit, Michigan, archdiocese of
Equestrians
France
Saint Anne the patron Saint of Grandmothers
Saint Ann patron saint of grandparents
Anne the patron saint of homemakers
horse men
horse women
St. Ann the patron saint of housewives
ace makers
lace workers
lost articles
Marsaskala, Malta
Micmaqs
Miners
Molo, Philippines
Anne patron saint of Mothers
Norwich, Connecticut, diocese of
Nueva Valencia, Philippines
old-clothes dealers
poverty
St Anne the patron of pregnancy
St. Ann patron saint of pregnant women
Quebec, Canada
Santa Ana Indian Pueblo Riders
San Joaquin, Philippines
Seamstresses
stablemen
sterility
Taos, New Mexico
Turners
Saint Anne patron saint of women in labor

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Stained-Glass-Image-of-saint-AnnePrayer

Prayer for some comes as easy as thought. For others, prayer is a solemn recitation. There is no set time or place to pray. In that sense prayer is defined by the individual. Prayer may be spoken on ones knees, with hands clasped, sitting, standing, holding hands with others or hand uplifted. The position of the body is irrelevant. What is relevant are the thoughts and concentration that travel through the mind during times of prayer. For some prayer is a continual commune with God throughout each day, inviting God’s attention to all tasks, be they menial or phenomenal life-changing occurrences. Some pray only in times of necessity; others pray constantly. According to the Catechism of the Catholic Church (CCC 2559), “Prayer is the raising of one’s mind and heart to God or the requesting of good things from God.”

St Anne Prayer (To Obtain Some Special Favor)

Glorious St. Ann, filled with compassion for those who invoke you and with love for those who suffer, heavily laden with the weight of my troubles, I cast myself at your feet and humbly beg of you to take the present affair which I recommend to you under your special protection.

St. Ann, please, recommend to your daughter, the Blessed Virgin Mary, and lay it before the throne of Jesus, so that He may bring it to a happy issue.
St. Ann cease not to intercede for me until my request is granted. (Here ask for favor you wish to obtain.)

Above all, obtain for me the grace of one day beholding my God face to face, and with You and Mary and all the saints, praising and blessing Him through all eternity. Amen.
Good St. Ann, mother of her who is our life, our sweetness and our hope, pray to her for us and obtain our request. (Three times).

Parents Prayer to St. Anne

We call upon you, dear St. Ann, for help in bringing up our family in good and godly ways. Teach us to trust God our Father as we rear the precious heritage entrusted to us. May His will prevail in our lives and His providence defend us. These blessings we ask for all families in our neighborhood, our country, and our world. Amen.
St Ann Prayer
Good St. Ann, you were especially favored by God to be the mother of the most holy Virgin Mary, the Mother of our Savior. By your power with your most pure daughter and with her divine Son, kindly obtain for us the grace and the favor we now seek. Please secure for us also forgiveness of our past sins, the strength to perform faithfully our daily duties and the help we need to persevere in the love of Jesus and Mary. Amen.

Saint Anne Prayer

Good St. Anne, you were especially favored by God to be the mother of the most holy Virgin Mary, the Mother of our Savior. By your power with your most pure daughter and with her divine Son, kindly obtain for us the grace and the favor we now seek. Please secure for us also forgiveness of our past sins, the strength to perform faithfully our daily duties and the help we need to persevere in the love of Jesus and Mary. Amen.

Prayer to Saint Anne

Lord, God of our fathers, through Sts. Joachim and Anne, You gave us the Mother of Your Incarnate Son. May their prayers help us to attain the salvation You promised to Your people. Amen.

Saint Ann Prayer

Good Saint Ann, obtain for me an increase of faith in the great mystery of the Holy Eucharist. Help me to see in this great Sacrament Christ our High Priest, making real for me the saving grace of His death on the cross; feeding my soul with His Flesh and Blood so that I may live in Him and He in me; producing the unity of the people of God and gathering His Church together. By your powerful intercession with God, help me to center my life around the altar that I may inherit the promise of the Lord: “He who eats my flesh and drinks my blood, has life everlasting.” Amen.

Prayer to Saint Ann for Special Needs

We thank you, dear St. Anne, for the favors, known and unknown, you have obtained for us. Assured of your constant love, we bring our special needs to you. (mention them here) Mother of the Mother of the Eternal Word made flesh, kindly recommend to your Grandson, Jesus, these intentions we lift to you in confident prayer. Amen.Children’s Prayer to St. Anne
Good St. Anne, you must have loved your parents just like we love Mom and Dad. They love us so much and take care of all our needs. Help us to make them happy every day. Thank you, dear Grandmother of Jesus, for listening to our prayer. Amen.

Teenager’s Prayer to St. Anne
Dear St. Anne, Mother of the Mother of God-become-human, please bless our parents who said “yes” to life. Warm our hearts with love for them. May we give them every reason for joy, not distress. Into your hands we commit our future. Teach us to say “yes” to God’s plan for us in all the years ahead. Amen.

 

A Memorare to St. Anne
Remember, dear St. Anne, that your name means “grace.” Confident in your power before the Throne of Grace, we implore your intercession. Share with us the faith, hope, and love that made your life a tribute of praise to the Lord God Almighty. May our days be grace filled and secure under your protection. Amen.
Daily St. Anne’s Prayer

Dear St. Anne, you never tire of assisting those who recommend themselves to you. Trusting not in our merits but in your powerful intercession, we request your help through this present day with all its duties and responsibilities, all its situations whether happy or anguishing. And when “tomorrow” becomes today, assist us anew for God’s glory and our good. Amen.

ROSARY Prayer OF ST. ANNE

The Chaplet consists of 3 groups of 5 beads, separated by a single bead.
The 1st group of beads say: “In honor of Jesus”, 1 Our Father and 5 Hail Mary’s.After each Hail Mary say:” Jesus, Mary and St. Ann, grant the favor I request.”
The 2nd group of beads say: “In honor of Mary”, 1 Our Father and 5 Hail Mary’s.After each Hail Mary say: “Jesus, Mary and St. Ann, grant the favor I request.”The 3rd group of beads say: “In honor of St. Ann,” 1 Our Father and 5 Hail Mary’s. After each Hail Mary say: “Jesus, Mary and St. Ann, grant the favor I request.”

For even more great information on Saint Anne please go to: the site, Saint Ann, Holy Mother of Mary


Last Day of Novena to St. Anne – Day Nine

25 July 2014

Day Nine
25 July 2014 A.D.

anne2-2

Say once a day for 9 days, especially beginning on 17 July and ending on 25 July, the eve of the Feast of St. Anne.

O glorious St. Anne, filled with compassion for those who invoke thee and with love for those who suffer, heavily laden with the weight of my troubles, I cast myself at thy feet and humbly beg of thee to take under thy special protection the present affair which I commend to thee.

{Mention your intentions here)

Be pleased to commend it to thy daughter, the Blessed Virgin Mary, and lay it before the throne of Jesus, so that He may bring it to a happy outcome. Cease not to intercede for me until my request is granted. Above all, obtain for me the grace of one day beholding my God face to face, and, with thee and Mary and all the Saints, of praising and blessing Him for all eternity. Amen.

Good St. Anne, mother of her who is our life, our sweetness and our hope, pray to her for us and obtain our request.

Good St. Anne, mother of her who is our life, our sweetness and our hope, pray to her for us and obtain our request.

Good St. Anne, mother of her who is our life, our sweetness and our hope, pray to her for us and obtain our request.

Good St. Anne, pray for us. Jesus, Mary, Anne.

Thank you to Fisheaters.com for this Novena.


Novena to St. Anne – Day Eight

24 July 2014

Day Eight
24 July 2014 A.D.

anne2-2

Say once a day for 9 days, especially beginning on 17 July and ending on 25 July, the eve of the Feast of St. Anne.

O glorious St. Anne, filled with compassion for those who invoke thee and with love for those who suffer, heavily laden with the weight of my troubles, I cast myself at thy feet and humbly beg of thee to take under thy special protection the present affair which I commend to thee.

{Mention your intentions here)

Be pleased to commend it to thy daughter, the Blessed Virgin Mary, and lay it before the throne of Jesus, so that He may bring it to a happy outcome. Cease not to intercede for me until my request is granted. Above all, obtain for me the grace of one day beholding my God face to face, and, with thee and Mary and all the Saints, of praising and blessing Him for all eternity. Amen.

Good St. Anne, mother of her who is our life, our sweetness and our hope, pray to her for us and obtain our request.

Good St. Anne, mother of her who is our life, our sweetness and our hope, pray to her for us and obtain our request.

Good St. Anne, mother of her who is our life, our sweetness and our hope, pray to her for us and obtain our request.

Good St. Anne, pray for us. Jesus, Mary, Anne.

Thank you to Fisheaters.com for this Novena.


Novena to St. Anne – Day Seven

23 July 2014

Day Seven
23 July 2014 A.D.

anne2-2

Say once a day for 9 days, especially beginning on 17 July and ending on 25 July, the eve of the Feast of St. Anne.

O glorious St. Anne, filled with compassion for those who invoke thee and with love for those who suffer, heavily laden with the weight of my troubles, I cast myself at thy feet and humbly beg of thee to take under thy special protection the present affair which I commend to thee.

{Mention your intentions here)

Be pleased to commend it to thy daughter, the Blessed Virgin Mary, and lay it before the throne of Jesus, so that He may bring it to a happy outcome. Cease not to intercede for me until my request is granted. Above all, obtain for me the grace of one day beholding my God face to face, and, with thee and Mary and all the Saints, of praising and blessing Him for all eternity. Amen.

Good St. Anne, mother of her who is our life, our sweetness and our hope, pray to her for us and obtain our request.

Good St. Anne, mother of her who is our life, our sweetness and our hope, pray to her for us and obtain our request.

Good St. Anne, mother of her who is our life, our sweetness and our hope, pray to her for us and obtain our request.

Good St. Anne, pray for us. Jesus, Mary, Anne.

Thank you to Fisheaters.com for this Novena.


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