"CUM GRANDE HUMILITATE!"

"Preach the Gospel at all times, and when necessary, use words."

A special "Thank you!"
Goes out to
John Michael Talbot
for giving us permission
to use his song on our
"Come to the Quiet"
You Tube Video
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Saturday, July 07, 2012

WHITE ROSE

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All Catholics who remain faithful to the Pope, the Bishops, and the Magisterium are invited to wear a White Rose from now until November 6, 2012 to show your support!

Thank you for your support!


 Chris Dickson, F.L.A.



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Friday, July 06, 2012

Obama Team Trying To Divide Catholic Church

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The Small Reward of Vainglory and Human Honor



Saint Francis thought it not right to show forth exteriorly the secrets of the divine wisdom which were revealed to him, unless he were urged thereto by the charity of Christ or the good of his neighbor. He used to say, "For the small reward of vainglory and human honor, we should lose our priceless treasure, and provoke God not to give us any more gifts." 

 ~ Saint Francis of Assisi


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Separated Only By A Partition Of Flesh



"St. Francis always sought to keep his spirit in union with God through uninterrupted prayer, so that he would not be without consolations of the Beloved. In his dedication to contemplation, prayer was the comfort of his life; and as if he were already a citizen of heaven and a fellow citizen of the angels, he went in ardent search of the Beloved, from whom he was separated only by a partition of flesh."

Saint Francis of Assisi
St. Bonaventure, Major Life

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Be Courteous and Humble to Everyone



"I advise, admonish, and exhort you in the Lord Jesus Christ that when you travel through the world you do not quarrel or argue or judge others; rather, be meek, peaceful and modest, courteous and humble, speaking honorably to everyone."

~ Saint Francis of Assisi 

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Jesus Was Among the People!



"So very often Jesus was on the seashore, along the docks, on the grassy plains of Palestine, in the market-place, in homes. Jesus was, indeed, exactly where the people were hurting." 

~ Fr. Ralph A. DiOrio
 "Called to Heal: Releasing the Transforming Power of God" 

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Thursday, July 05, 2012

RULE OF LIFE FOR THE F.L.A. (FRANCISCAN LAY APOSTOLATE)

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This is the Rule of Life for the Confraternity of Penitents. Penitents live this Rule according to the Constitution of the Confraternity of Penitents.

THE PRIMITIVE RULE OF 1221

Here begins the Rule of the Continent Brothers and Sisters: In the Name of the Father and of the Son and of the Holy Spirit. Amen.
The memorial of what is proposed to the Brothers and Sisters of Penance, living in their own homes, begun in the year of our Lord 1221, is as follows.

CHAPTER I: DAILY LIFE

1. The men belonging to this brotherhood shall dress in humble, undyed cloth, the price of which is not to exceed six Ravenna soldi an ell, unless for evident and necessary cause a temporary dispensation be given. And breadth and thinness of the cloth are to be considered in said price.

2. They shall wear their outer garments and furred coats without open throat, sewed shut or uncut but certainly laced up, not open as secular people wear them; and they shall wear their sleeves closed.

3. The sisters in turn shall wear an outer garment and tunic made of cloth of the same price and humble quality; or at least they are to have with the outer garment a white or black underwrap or petticoat, or an ample linen gown without gathers, the price of an ell of which is not to exceed twelve Pisa denars. As to this price, however, and the fur cloaks they wear a dispensation may be given according to the estate of the woman and the custom of the place. They are not to wear silken or dyed veils or ribbons.

4. And both the brothers and sisters shall have their fur garments of lamb's wool only. They are permitted to have leather purses and belts sewed in simple fashion without silken thread, and no other kind. Also other vain adornments they shall lay aside at the bidding of the Visitor.

5. They are not to go to unseemly parties or to shows or dances. They shall not donate to actors, and shall forbid their household to donate.

CHAPTER II: ABSTINENCE

6. All are to abstain from meat save on Sundays, Tuesdays, and Thursdays, except on account of illness or weakness, for three days of bloodletting, in traveling, or on account of a specially high feast intervening, namely, the Nativity for three days, New Year's, Epiphany, the Pasch of the Resurrection for three days, Assumption of the glorious Virgin mary, the solemnity of the All Saints and of St. Martin. On other daysw, when there is no fasting, they may eat cheese and eggs. But whern they are with religious in their convent homes, they have to leave to eat what is served to them. And except for the feeble, the ailing, and those traveling, let them be content with dinner and supper. Let the healthy be temperate in eating and drinking.

7. Before their dinner and supper let them say the Lord's prayer once, likewise after their meal, and let them give thanks to God. Otherwise, let them say three Our Fathers.

CHAPTER III: FASTING

8. From the Pasch of the Resurrection to the feast of All Saints they are to fast on Fridays. From the feast of All Saints until Easter they are to fast on Wednesdays and Fridays, but still observing the other fasts enjoined in general by the Church.

9. They are to fast daily, except on account of infirmity or any other need, throughout the fast of St. martin from after said day until Christmas, and throughout the greater fast from Carnival Sunday until Easter.

10. Sisters who are pregnant are free to refrain until their purification from the corporal observances except those regarding dress and prayers.

11. Those engaged in fatiguing work shall be allowed to take food three times a day from Pasch of the Resurrection until the Dedication feast of St. Michael. And when they work for others it will be allowed them to eat everything served to them, except on Fridays and on the fasts enjoined in general by the Church.

CHAPTER IV - PRAYER

12. All are daily to say the seven canonical Hours, that is: Matins, Prime, Terce, Sext, None, Vespers, and Compline. The clerics are to say them after the manner of the clergy. Those who know the Psalter are to say the Deu...s in nomine tuo (Psalm 54) and the Beati Immaculati (Psalm 119) up to the Legem pone (Verse 33) for Prime, and the other psalms of the Hours, with the Glory Be to the Father; but when they do not attend church, they are to say for Matins the psalms the Church says or any eighteen psalms; or at least say the Our Father as do the unlettered at any of the Hours. The others say twelve Our Fathers for Matins and for every one of the other Hours seven Our Fathers with the Glory Be to the Father after each one. Ans those who know the Creed and the Miserere mei Deus (Psalm 51) should say it at Prime and Compline. If they do not say that at the Hours indicated, they shall say three Our Fathers.

13. The sick are not to say the Hours unless they wish.

14. All are to go to Matins in the feast of St. Maretin and in the great fast, unless inconvenience for persons or affairs should threaten.

CHAPTER V - THE SACRAMENTS AND OTHER MATTERS

15. They are to make a confession of their sins three times a year and to receive Communion at Christmas, Easter, and Pentecost. They are to be reconciled with their neighbors and to restore what belongs to others. They are to make up for past tithes and pay future tithes.

16. They are not to take up lethal weapons, or bear them about, against anybody.

17. All are to refrain from formal oaths unless where necessity compels, in the cases excepted by the Sovereign Pontiff in his indult, that is, for peace, for the Faith, under calumny, and in bearing witness.

18. Also in their ordinary conversations they will do their best to avoid oaths. Ans should anyone have sworn thoughtlessly through a slip of the tongue, as happens where there is much talking, he should the evening of the same day, when he is obliged to think over what he has done, say three Our Fathers in amends of such oaths. Let each member fortify his household to serve God.

CHAPTER VI - SPECIAL MASS AND MEETING EACH MONTH

19. All the brothers and sisters of every city and place are to foregather every month at the time the ministers see fit, in a church which the ministers will make known, and there assist at Divine Services.

20. And every member is to give one ordinary dinar 18. The treasurer is to collect this money and distribute it on the advice of the monisters among the poor brothers and sisters, especially the sick and those who may have nothing for their funeral services, and thereupon among the poor; and they are to offer something of the money to the aforesaid church.

21. And, if it be convenient at the time, they are to have sine religious who is informed in the words of God to exhort them and strengthen them to persevere in their penance and in performing works of mercy. And except for the officers, they are to remain quiet during the Mass and sermon, intent on the Office, on prayer, and on thee sermon.

CHAPTER VII - VISITING THE SICK, BURYING THE DEAD

22. Whenever any brother or sister happens to fall ill, the ministers, if the patient let them know of it, shall in person or through others visit the patient once a week, and remind him of penance; if they find it expedient, they are to supply him from the common fund with what he may need for the body.

23. And if the ailing person depart from this life, it is to be published to the brothers and sisters who may be present in the city or place, so that they may gather for the funeral; and they are not to leave until the Mass has been celebrated and the body consigned to burial. Thereupon each member within eight days of the demose shall say for the soul of the deceased: a Mass, if he is a priest; fifty psalms, if he understands the Psalter, or if not, then fifty Our Fathers with the Requiem aeternam (Eternal rest grant unto them, O Lord, and may perpetual light shine upon them) at the end of each.

24. In addition, every year, for the welfare of the brothers and sisters living and dead, each priest shall say three Masses, each member knowing the Psalter is to recite it, and the rest shall say one hundred Our Fathers with the Requiem aeternam at the end of each.

25. All who have the right are to make their last will and make disposition of their goods within three months after their profession, lest anyone of them die intestate.

26. As regards making peace among the brothers and sisters or nonmembers at odds, let what the ministers find proper be done; even, if it be expedient, upon consultation with the Lord Bishop.

27. If contrary to their right and privileges trouble is made for the brothers and sisters by mayors and governors of the places where they live, the ministers of the place shall do what they shall find expedient on the advice of the Lord Bishop.

28 Let each member accept and faithfully exercise the ministry of their offices imposed on them, although anyone may retire from office after a year.

29. When anybody wishes to enter this brotherhood, the ministers shall carefully inquire into his standing and occupation, and they shall explain to him the obligations of the brotherhood, especially that of restoring what belongs to others. And if he is content with it, let him be vested according to the prescribed way, and he must make satisfaction for his debts, paying money according to what pledged provision is given. They are to reconcile themselves with their neighbors and to pay up their tithes.

30. After these particulars are complied with, when the year is up and he seems suitable to them, let him on the advice of some discreet brothers be received on this condition: that he promise he will all the time of his life observe everything here written, or to be written or abated on the advice of the brothers, unless on occasion there be a valid dispensation by the ministers; and that he will, when called upon by the ministers, render satisfaction as the Visitor shall ordain if he have done anything contrary to this condition. And this promise is to be put in writing then and there by a public notary. Even so nobody is to be received otherwise, unless in consideration of the estate and rank of the person it shall seem advisable to the ministers.

31. No one is to depart from this brotherhood and from what is contained herein, except to enter a religious Order.

32. No heretic or person in bad repute for heresy is to be received. If he is under suspicion for it, he may be admitted if otherwise fit, upon being cleared before the bishop.

33. Married women are not to be received except with the consent and leave of their husbands.

34. Brothers and sisters ejected from the brotherhood as incorrigible are not to be received in it again except it please the saner portion of the brothers.

CHAPTER VIII: CORRECTION, DISPENSATION, OFFICERS

35. The ministers of any city or place shall report public faults of the brothers and sisters to the Visitor for punishment. And if anyone proves incorrigible, after consultation with some of the discreet brothers he should be denounced to the Visitor, to be expelled by him from the brotherhood, and thereupon it should be published in the meeting. Moreover, if it is a brother, he should be denounced to the mayor or the governor.

36. If anyone learns that a scandal is occurring relative to brothers and sisters, he shall report it to the ministers and shall have opportunity to report it to the Visitor. He need not be held to report it in the case of husband against wife.

37. The Visitor has the power to dispense all the brothers and sisters in any of these points if he finds it advisable.

38. When the year has passed, the ministers with the counsel of the brothers are to elect two other ministers; and a faithful treasurer, who is to provide for the need of the brothers and sisters and other poor; and messengers who at the command of the ministers are to publish what is said and done by the fraternity.

39. In all the above mentioned points no one is to be obligated under guilt, but under penalty; yet so that if after being admonished twice by the ministers he should fail to discharge the penalty imposed or to be imposed on him by the Visitor, he shall be obligated under guilt as contumacious.

HERE ENDS THE RULE OF THE CONTINENT.

Author: Cardinal Hugolino dei Conti dei Segni who wrote this Rule at the request of St. Francis of Assisi, 1221 A.D.
 
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Fly From The World!



"Fly from the world, if thou wilt be pure. If thou art pure, the world does not delight thee." 

Saint Francis of Assisi 
(Admonitions to the Brethren)

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Retiring Into The Desert



"He who retires into the desert avoids three combats: seeing, hearing, and detraction." 

 St. Francis of Assisi 
(Admonitions to the Brethren) 

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Lesser Brothers



"In the name of the Lord begins the Life of the Lesser Brothers! The Rule and Life of the Lesser Brothers is this: to observe the Holy Gospel of our Lord Jesus Christ by living in obedience, without anything of their own, and in chastity."

Saint Francis of Assisi
Rule of 1223

* St. Francis called his friars, or brothers, "lesser," to locate them in society among the little people, the poor and lowly, who were called "minores," or  "lesser ones," in medieval Italy. The more affluent, or the nobility, were called "majores," or "greater ones."

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Wednesday, July 04, 2012

The Pursuit of Perfection


 
 
"What you hold, may you always hold,
What you do, may you always do and never abandon.
But with swift pace, light step,
Unswerving feet,
So that even your steps stir up no dust,
May you go forward
Securely,joyfully, and swiftly,
On the path of prudent happiness,
Not believing anything,
Not agreeing with anything,
That would dissuade you from this resolution
Or that would place a stumbling block for you on the way,
So that you may offer your vows to the Most High
In the pursuit of that perfection
To which the Spirit of the Lord has called you."


St. Clare's "Second Letter to Agnes of Prague"
 
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Tuesday, July 03, 2012

Bishop-designate Monforton will be installed as the fifth bishop of Steubenville

 Bishop-designate Jeffrey Monforton of Steubenville


STEUBENVILLE, OH--Father Terence Henry, TOR, president of Franciscan University of Steubenville, joined many Church and Steubenville civic leaders who reacted to today’s news that Monsignor Jeffrey Monforton has been named as bishop of Steubenville.

“I am personally thrilled by today’s announcement, and Franciscan University shares the great joy of the faithful of the Diocese of Steubenville in learning that we now have a new bishop.  We look forward to Monsignor Monforton’s installation and to working closely with him in the new evangelization,” said Father Henry.

“Just as Monsignor Monforton has formed young men for the priesthood as rector of Sacred Heart Major Seminary, we look forward to him forming the faithful of the Diocese of Steubenville.”

According to the press release from the Diocese of Steubenville, Archbishop Carlo Maria Vigano, apostolic nuncio to the United States, formally announced the appointment July 3 in Washington, D.C.

Monsignor Kurt H. Kemo, diocesan administrator for the Diocese of Steubenville, welcomed Monsignor Monforton to the diocese, informally July 2 and formally July 3 during a morning press conference at the chancery in Steubenville.

Monsignor Monforton will be ordained and installed as the fifth bishop of the Diocese of Steubenville. He follows Bishop R. Daniel Conlon, Steubenville’s fourth bishop, who was installed July 14, 2011, as the bishop of Joliet, Ill.

Presently, Monsignor Monforton is pastor of St. Andrew Parish, Rochester, Mich. He was installed as that parish’s pastor May 13. The parish, established in 1911, has more than 4,900 registered households and is the largest parish in the Archdiocese of Detroit.
Born May 5, 1963, in Detroit, he is the eldest of three sons of Marc Louis Monforton and Virginia Rose Ackerman Monforton. The new appointee attended Tinkham Elementary School and John Marshall Junior High, Westland, Mich., and graduated from Wayne Memorial High School, Wayne, Mich.

After high school, he attended Wayne State University and then entered Sacred Heart Major Seminary, Detroit, from which he received a bachelor of arts in philosophy degree in 1989. While studying at the Pontifical North American College, Rome, he received a bachelor’s in sacred theology in 1992; and then, he obtained a licentiate in sacred theology and was awarded a doctorate in sacred theology from Pontifical Gregorian University, Rome.

On June 25, 1994, he was ordained to the priesthood at the Cathedral of the Most Blessed Sacrament, Detroit, by Archbishop Adam Maida. Following his ordination, he served in the Archdiocese of Detroit as associate pastor at the National Shrine of the Little Flower, Royal Oak, from 1994-96, while also serving the faculty at the parish high school for two academic years in the Department of Religion.
For seven years, from 1998-2005, he served as the personal priest secretary to Cardinal Maida. During that time, he also was a member of the Sacred Heart Major Seminary faculty and assisted weekends at St. Paul on the Lake, Grosse Pointe Farms, and St. Jane Frances de Chantal, Sterling Heights.

In April 2005, he traveled with Cardinal Maida to the Vatican and remained there for the funeral Mass of Pope John Paul II, the conclave, and the election of Pope Benedict XVI.

On July 1, 2005, he was named pastor of St. Therese of Lisieux Church, Shelby Township, Mich., and that same year was conferred the title of monsignor by Pope Benedict.

In addition, he was named as an apostolic visitor by the Congregation for Catholic Education to participate in the recent apostolic visitation of U.S. seminaries and houses of formation for the academic year, 2005-06.

In 2006, he became a member of the Madonna University, Livonia, Mich., board of trustees. Since 2008, he has been a board member of the American Friends of the Vatican Library.

On August 24, 2006, he was named by Cardinal Maida as the 12th rector of Sacred Heart Major Seminary. He was installed as the rector October 29, 2006. He concluded his six-year term as Sacred Heart’s rector May 5. He continues, however, to serve the seminary as a part-time member of the theology faculty. Under Monsignor Monforton’s leadership, the seminarian population at Sacred Heart is the largest it has been in 38 years. Utilizing the resources of its newly created educational technology office, the seminary now teaches several online courses. And, for students in outlying areas of the Detroit archdiocese, courses are available at four parish satellite sites.

On learning of the appointment of Monsignor Monforton as bishop of the Diocese of Steubenville, Detroit Archbishop Allen H. Vigneron said: “All of us in the Archdiocese of Detroit are deeply honored that Pope Benedict has chosen Monsignor Monforton, a son of this local church, to be the bishop of Steubenville.

“Monsignor Monforton is an exemplary priest and a zealous pastor - qualities we have come to appreciate during his years in the Detroit presbyterate, especially while he served as rector of Sacred Heart Major Seminary.

“He will be greatly missed here, but the Lord has called him to greater responsibility for shepherding his flock. Monsignor Monforton goes with our prayers and best wishes; we’re sure he will be a blessing to the pastors and people of the church in Steubenville.”

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Wednesday, June 27, 2012

Spiritual Joy

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Francis declared that if the servant of God strove to possess and preserve interior and external spiritual joy, which proceeds from purity of heart, the devils could do him no harm, but would be forced to admit: "Since this servant of God preserves his joy in tribulation as well as in prosperity, we can find no way to harm his soul."

Saint Francis of Assisi

Legend of Perugia - 97 

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Tuesday, June 26, 2012

Why Do Catholic Women Wear The Mantilla?

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Rejecting the “culture of cool”

On any given Sunday at any Catholic church in the US, UK, Canada, Australia or New Zealand, one is likely to see women and girls dressed in halter-necks, strapless dresses, shorts, super-tight jeans, and mini-skirts. Depending on the weather, one might also find flip-flops or ugg boots. In our parish, the extraordinary mi
nisters sometimes choose to hand out communion in their sneakers, velour tracksuits and the occasional fanny-pack.

What does this say about the church? What does this say about our faith?

The reason we no longer dress well for mass is the same reason that 90% of US Catholics don’t bother to show up for mass at all: it just isn’t that important to us anymore.

Making an effort for love of God

Dressing well for mass is an external manifestation of the belithat what we are doing is important: its says that we care. It is representative of the respect we have for the other members of our parish. More importantly, however, it is also a sign of our respect for God in the Blessed Sacrament.

The same reasoning applies to the mantilla. It isn’t mandatory for us to veil. But we can if we want to. This applies to the novus ordo as much as it does to the extraordinary form. And if we truly believe that Christ is actually present before us in the Eucharist, then why wouldn’t we?

The importance of external acts of faith

External acts can orient as well as express our inner thoughts and disposition. This is why our mass (in both forms) is so rich in ritual and posture. These “externals” help keep our minds where they should be - on the mass and on Our Lord in the Eucharist. Veiling can do the same.

Ask yourself, why it is that brides still wear veils on their wedding day? One reason is that the veil indicates the solemnity of the occasion. It is a reminder that - for her - this day is unlike any other. It is also a physical sign of the gift of self that she intends to make through the Sacrament of Marriage. Both of these reasons (whether conscious or not) transform the bride’s veiling from being purely about the aesthetics into something else. Although she is the center of attention, her choice of garment, color and veil sends a message to those around her: “when you look at me and see my veil, remember that I am here to participate in something greater and bigger than myself.”

Some women choose to veil in church for the same reasons. The veil is a reminder that this place and moment in time is unlike any other and should be observed as such. It is also a sign of the spiritual gift of self that the woman intends to make to Our Lord during the mass and as she prays before the tabernacle.

In imitation of Mary

Other women choose to veil in imitation of the Blessed Virgin. They seek to follow her example of humility, modesty and purity - as well as the Jewish custom of covering one’s head - when they are near our Lord in the Tabernacle.

Why do I veil?

I veil because it matters to me that I am before God. I veil as an external manifestation of my belief that Christ is really present in the Eucharist. I veil because it helps me to be more reverent. I veil as an act of humility before God. I veil because I believe. I veil because I care.
 
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Communion On The Tongue: It's What The Pope Wants

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Cardinal Antonio Canizares Llovera, whom Pope Benedict appointed last Tuesday as prefect of the Congregation for Divine Worship and the Discipline of the Sacraments, has praised the traditional manner of receiving Holy Communion. The comments, which were made during a telephone interview, were published Sunday in a Madrid newspaper.

During the interview, in which Cardinal Canizares Llovera is characterized as a man who combines commitment to principle with “exquisite tact and gentleness,” the prefect said, “What does it mean to receive Communion in the mouth? What does it mean to kneel before the Most Holy Sacrament? What does it mean to kneel during the consecration at Mass? It means adoration, it means recognizing the real presence of Jesus Christ in the Eucharist; it means respect and an attitude of faith of a man who prostrates before God because he knows that everything comes from Him, and we feel speechless, dumbfounded, before the wondrousness, His goodness, and His mercy. That is why it is not the same to place the hand, and to receive Communion in any fashion, than doing it in a respectful way; it is not the same to receive Communion kneeling or standing up, because all these signs indicate a profound meaning. What we have to grasp is that profound attitude of the man who prostrates himself before God, and that is what the Pope wants.”

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Monday, June 25, 2012

Come Follow Me


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A New Kind Of Fool!

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Photo of Fra Chris Dickson, F.L.A., at the Mystic Monk Coffee booth
inside the Warm Glow Candle tent in Centerville, Indiana

The Lord has called me into the way of simplicity and humility, and he has indeed made this way known through me and through all who choose to believe me and follow me. So I prefer you not talk about any other Rule, whether St. Benedict's, or St. Augustine's, or St. Bernard's, nor recommend any other ideal or manner of life than that which the Lord in his mercy has revealed and given to me. He told me I am to be a new kind of fool in this world.

Saint Francis of Assisi
Mirror of Perfection- 68

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Thursday, June 21, 2012

Cells Built Only of Wood and Clay


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One day, when Francis had left the cell, one of the friars went to look at it, and afterwards came to the place where blessed Francis was. Seeing him, the holy Father said to him, "Where have you come from, brother?" "I have come from your cell," he replied. Then blessed Francis said, "Because you have called it mine, some one else shall use it henceforward, and not I." For we who were with him have often heard him quote the saying, Foxes have holes, and the birds of the air have resting-places; the Son of Man has nowhere to lay His head... So, after His example, he would not have any house or cell that could be called his own, nor did he ever have one built. 

(Even at the time of his death Francis had it written in his Testament that all cells and houses of the friars were to be built only of wood and clay, the better to safeguard poverty and humility.)

Saint Francis of Assisi
Mirror of Perfection - 9

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Holy Obedience

 Monte Casale Hermitage

A legend from the friary at Monte Casale: Here every year the brethren plant a cabbage in the garden and let it flower to remind them of the time the saint bade two young brothers plant some cabbage plants upside down. One did, but the othe...r knew better and planted his right side up. St. Francis dismissed the second brother, for, he said, it had been a test of obedience, not of planting cabbages.

Saint Francis of Assisi 

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Thursday, June 14, 2012

Soaring to the Heights in Contemplation



Brother Bernard of Quantavalle's mind was utterly freed and detached from earthly matters that he used to soar to the heights of contemplation as a swallow flies high up into the sky. And sometimes for twenty days, sometimes for thirty days, he used to stay alone on the tops of mountains, contemplating heavenly things.

Saint Francis of Assisi
Little Flowers of St. Francis

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Monday, June 11, 2012

Wrapt in Contemplation




How much grace God gave the poor men who followed the Gospel and who voluntarily gave up all things for the love of God was manifested in Brother Bernard of Quintavalle who, after he had taken the habit of St. Francis, was very frequently rapt in God by the contemplation of heavenly things.
Thus one time it happened that while he was attending Mass in a church and while his whole mind was on God, he became so absorbed and rapt in contemplation that during the Elevation of the Body of Christ he was not at all aware of it and did not kneel down when the others knelt, and he did not draw his cowl back as did the others who were there, but he stayed motionless, without blinking his eyes, gazing straight ahead, from morning until None.
Saint Francis of Assisi
Little Flowers of St. Francis - 28 

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Wednesday, April 18, 2012

In hard-hitting document Vatican launches clean-up of feminist nuns in United States


WASHINGTON, April 18, 2012 (LifeSiteNews.com) - The Vatican’s Congregation for the Doctrine of the Faith (CDF) has launched a 5-year reform of the Leadership Conference of Women Religious (LCWR), the association of the leaders of congregations of Catholic women religious in the United States representing more than 80 percent of the 57,000 women religious (nuns) in the country.
 
Based on a 2008 investigation into the nuns, the Vatican evaluation was candid, noting, “The current doctrinal and pastoral situation of the LCWR is grave and a matter of serious concern.”

The CDF doctrinal assessment, released today, criticized positions espoused at LCWR annual assemblies and in its literature as well as the absence of support from LCWR for Church teaching on pro-life issues, women’s ordination and homosexuality.

Leaders in the LCWR participate in a "transfer of leadership" ceremony. 
 
The CDF said that the documentation “reveals that, while there has been a great deal of work on the part of LCWR promoting issues of social justice in harmony with the Church’s social doctrine, it is silent on the right to life from conception to natural death, a question that is part of the lively public debate about abortion and euthanasia in the United States.”

“Further,” the CDF report said, “issues of crucial importance in the life of the Church and society, such as the Church’s Biblical view of family life and human sexuality, are not part of the LCWR agenda in a way that promotes Church teaching. Moreover, occasional public statements by the LCWR that disagree with or challenge positions taken by the Bishops, who are the Church’s authentic teachers of faith and morals, are not compatible with its purpose.”

The CDF said, “The Assessment reveals serious doctrinal problems which affect many in Consecrated life,” calling it a crisis “characterized by a diminution of the fundamental Christological center and focus of religious consecration.”

The document listed the principal findings of the LCWR doctrinal assessment.

On LCWR annual assemblies, it said, “The talks, while not scholarly theological discourses per se, do have significant doctrinal and moral content with implications which often contradict or ignore magisterial teaching.”
On formation of religious superiors and formators, the CDF said, “Many of the materials prepared by the LCWR for these purposes (Occasional Papers, Systems Thinking Handbook) do not have a sufficient doctrinal foundation. These materials recommend strategies for dialogue, for example when sisters disagree about basic matters of Catholic faith or moral practice, but it is not clear whether this dialogue is directed towards reception of Church teaching.”

The Vatican said that it has appointed Archbishop Peter Sartain of Seattle as its Archbishop Delegate for the initiative. Bishop Leonard Blair and Bishop Thomas John Paprocki also were named to assist in this effort.
The Vatican is attempting to present the measure as a friendly renewal.  However, even the initial announcement of the assessment in 2008 was greeted with severe hostility by leftist nuns in the U.S. The sternly-worded assessment document is not likely to be received with any greater enthusiasm.

The Prefect of the CDF Cardinal William Levada noted that the assessment is “aimed at fostering a patient and collaborative renewal.”

Archbishop Sartain commented on his new role saying, “I am honored that the CDF has entrusted this important and sensitive work to me, because the ministry of religious sisters, especially here in the United States, is deeply respected and paramount to the mission of the Church. Just as the LCWR can be a vital resource in many ways for its members, I hope to be of service to them and to the Holy See as we face areas of concern to all.”

The intransigence and betrayal of many of the women religious in the United states toward Catholic values have been keenly felt in recent months by Catholic bishops – particularly in the fight over religious freedom and abortion funding in President Obama’s health care law, in which religious sisters have played a key role, in Obama’s favor.

That betrayal has also been registered in the Vatican. Cardinal Raymond Burke head of the Vatican’s highest court - the Apostolic Signitura - in a speech earlier this year, denounced “the public and obstinate betrayal of religious life by certain religious.”

Burke asked: “Who ever could have imagined that religious congregations of pontifical right would openly organize to resist and attempt to frustrate an apostolic visitation, that is, a visit to their congregations carried out under the authority of the Vicar of Christ on earth, to whom all religious are bound by the strongest bonds of loyalty and obedience?”

“Who could imagine that consecrated religious would openly, and in defiance of the bishops as successors of the Apostles, publicly endorse legislation containing provisions which violate the natural moral law in its most fundamental tenets, the safeguarding and promoting of innocent and defenseless life, and fail to safeguard the demands of free exercise of conscience for healthcare workers?” he added.

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Tuesday, April 17, 2012

Sisters of St. Francis Oldenburg, Indiana



It is with regret that I have discerned the need to withdraw my endorsement and support of the Sisters of St. Francis Oldenburg, Indiana. Regretfully, I can no longer support or encourage involvement in this organization.

Pace e Bene!

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Monday, April 09, 2012

When Being Honored



For often, when Francis was honored by all, he suffered the deepest sorrow; and rejecting the favor of men, he would see to it that he would be rebuked by some one. He would call some brother to him, saying to him: "In obedience, I say to you, revile me harshly and speak the truth against the lies of others."

Saint Francis of Assisi
Celano, First Life

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Tuesday, March 20, 2012

RULE OF LIFE FOR THE FRANCISCAN LAY APOSTOLATE (F.L.A.)

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RULE OF LIFE FOR THE CONFRATERNITY OF PENITENTS
This is the Rule of Life for the Confraternity of Penitents. Penitents live this Rule according to the Constitution of the Confraternity of Penitents.
THE PRIMITIVE RULE OF 1221
Here begins the Rule of the Continent Brothers and Sisters: In the Name of the Father and of the Son and of the Holy Spirit. Amen.
The memorial of what is proposed to the Brothers and Sisters of Penance, living in their own homes, begun in the year of our Lord 1221, is as follows.
CHAPTER I: DAILY LIFE
1.  The men belonging to this brotherhood shall dress in humble, undyed cloth, the price of which is not to exceed six Ravenna soldi an ell, unless for evident and necessary cause a temporary dispensation be given. And breadth and thinness of the cloth are to be considered in said price.
2.  They shall wear their outer garments and furred coats without open throat, sewed shut or uncut but certainly laced up, not open as secular people wear them; and they shall wear their sleeves closed.
3.  The sisters in turn shall wear an outer garment and tunic made of cloth of the same price and humble quality; or at least they are to have with the outer garment a white or black underwrap or petticoat, or an ample linen gown without gathers, the price of an ell of which is not to exceed twelve Pisa denars. As to this price, however, and the fur cloaks they wear a dispensation may be given according to the estate of the woman and the custom of the place. They are not to wear silken or dyed veils or ribbons.
4.  And both the brothers and sisters shall have their fur garments of lamb's wool only. They are permitted to have leather purses and belts sewed in simple fashion without silken thread, and no other kind. Also other vain adornments they shall lay aside at the bidding of the Visitor.
5.  They are not to go to unseemly parties or to shows or dances. They shall not donate to actors, and shall forbid their household to donate.
CHAPTER II: ABSTINENCE
6.  All are to abstain from meat save on Sundays, Tuesdays, and Thursdays, except on account of illness or weakness, for three days of bloodletting, in traveling, or on account of a specially high feast intervening, namely, the Nativity for three days, New Year's, Epiphany, the Pasch of the Resurrection for three days, Assumption of the glorious Virgin mary, the solemnity of the All Saints and of St. Martin. On other days, when there is no fasting, they may eat cheese and eggs. But whern they are with religious in their convent homes, they have to leave to eat what is served to them. And except for the feeble, the ailing, and those traveling, let them be content with dinner and supper. Let the healthy be temperate in eating and drinking.
7.  Before their dinner and supper let them say the Lord's prayer once, likewise after their meal, and let them give thanks to God. Otherwise, let them say three Our Fathers.
CHAPTER III: FASTING
8.  From the Pasch of the Resurrection to the feast of All Saints they are to fast on Fridays. From the feast of All Saints until Easter they are to fast on Wednesdays and Fridays, but still observing the other fasts enjoined in general by the Church.
9.  They are to fast daily, except on account of infirmity or any other need, throughout the fast of St. martin from after said day until Christmas, and throughout the greater fast from Carnival Sunday until Easter.
10.  Sisters who are pregnant are free to refrain until their purification from the corporal observances except those regarding dress and prayers.
11.  Those engaged in fatiguing work shall be allowed to take food three times a day from Pasch of the Resurrection until the Dedication feast of St. Michael. And when they work for others it will be allowed them to eat everything served to them, except on Fridays and on the fasts enjoined in general by the Church.
CHAPTER IV - PRAYER

12.  All are daily to say the seven canonical Hours, that is: Matins, Prime, Terce, Sext, None, Vespers, and Compline. The clerics are to say them after the manner of the clergy. Those who know the Psalter are to say the Deu...
s in nomine tuo (Psalm 54) and the Beati Immaculati (Psalm 119) up to the Legem pone (Verse 33) for Prime, and the other psalms of the Hours, with the Glory Be to the Father; but when they do not attend church, they are to say for Matins the psalms the Church says or any eighteen psalms; or at least say the Our Father as do the unlettered at any of the Hours. The others say twelve Our Fathers for Matins and for every one of the other Hours seven Our Fathers with the Glory Be to the Father after each one. Ans those who know the Creed and the Miserere mei Deus (Psalm 51) should say it at Prime and Compline. If they do not say that at the Hours indicated, they shall say three Our Fathers.

13.  The sick are not to say the Hours unless they wish.

14.  All are to go to Matins in the feast of St. Maretin and in the great fast, unless inconvenience for persons or affairs should threaten.







CHAPTER V - THE SACRAMENTS AND OTHER MATTERS

15.  They are to make a confession of their sins three times a year and to receive Communion at Christmas, Easter, and Pentecost. They are to be reconciled with their neighbors and to restore what be
longs to others. They are to make up for past tithes and pay future tithes.

16.  They are not to take up lethal weapons, or bear them about, against anybody.

17.  All are to refrain from formal oaths unless where necessity compels, in the cases excepted by the Sovereign Pontiff in his indult, that is, for peace, for the Faith, under calumny, and in bearing witness.

18.  Also in their ordinary conversations they will do their best to avoid oaths. Ans should anyone have sworn thoughtlessly through a slip of the tongue, as happens where there is much talking, he should the evening of the same day, when he is obliged to think over what he has done, say three Our Fathers in amends of such oaths. Let each member fortify his household to serve God.


CHAPTER VI - SPECIAL MASS AND MEETING EACH MONTH

19.  All the brothers and sisters of every city and place are to foregather every month at the time the ministers see fit, in a church which the ministers will make known, and there assist at Div
ine Services.

20.  And every member is to give one ordinary dinar 18. The treasurer is to collect this money and distribute it on the advice of the monisters among the poor brothers and sisters, especially the sick and those who may have nothing for their funeral services, and thereupon among the poor; and they are to offer something of the money to the aforesaid church.

21.  And, if it be convenient at the time, they are to have sine religious who is informed in the words of God to exhort them and strengthen them to persevere in their penance and in performing works of mercy. And except for the officers, they are to remain quiet during the Mass and sermon, intent on the Office, on prayer, and on thee sermon.







CHAPTER VII - VISITING THE SICK, BURYING THE DEAD

22.  Whenever any brother or sister happens to fall ill, the ministers, if the patient let them know of it, shall in person or through others visit the patient once a week, and remind him of pen...
ance; if they find it expedient, they are to supply him from the common fund with what he may need for the body.

23.  And if the ailing person depart from this life, it is to be published to the brothers and sisters who may be present in the city or place, so that they may gather for the funeral; and they are not to leave until the Mass has been celebrated and the body consigned to burial. Thereupon each member within eight days of the demose shall say for the soul of the deceased: a Mass, if he is a priest; fifty psalms, if he understands the Psalter, or if not, then fifty Our Fathers with the Requiem aeternam (Eternal rest grant unto them, O Lord, and may perpetual light shine upon them) at the end of each.

24.  In addition, every year, for thw welfare of the brothers and sisters living and dead, each priest shall say three Masses, each member knowing the Psalter is to recite it, and the rest shall say one hundred Our Fathers with the Requiem aeternam at the end of each.
 
25.  All who have the right are to make their last will and make disposition of their goods within three months after their profession, lest anyone of them die intestate.

26.  As regards
making peace among the brothers and sisters or nonmembers at odds, let what the ministers find proper be done; even, if it be expedient, upon consultation with the Lord Bishop.

27.  If contrary to their right and privileges trouble is made for the brothers and sisters by mayors and governors of the places where they live, the ministers of the place shall do what they shall find expedient on the advice of the Lord Bishop.

28  Let each member accept and faithfully exercise the ministry of their offices imposed on them, although anyone may retire from office after a year.

29.  When anybody wishes to enter this brotherhood, the ministers shall carefully inquire into his standing and occupation, and they shall explain to him the obligations of the brotherhood, especially that of restoring what belings to others. And if he is content with it, let him be vested according to the prescribed way, and he must make satisfaction for his debts, paying money according to what pledged provision is given. They are to reconcile themselves with their neighbors and to pay up their tithes.
30.  After these particulars are complied with, when the year is up and he seems suitable to them, let him on the advice of some discreet brothers be received on this condition: that he promise he will all the time of his life observe everything here written, or to be written or abated on the advice of the brothers, unless on occassion there be a valid dispensation by the ministers; and that he will, when called upon by the ministers, render satisfaction as the Visitor shall ordain if he have done anything contrary to this condition. And this promise is to be put in writing then and there by a public notary. Even so nobody is to be received otherwise, unless in consideration of the estate and rank of the person it shall seem advisable to the ministers.

31.  No one is to depart from this brotherhood and from what is contained herein, except to enter a religious Order.

32.  No heretic or person in bad repute for heresy is to be received. If he is under suspicion for it, he may be admitted if otherwise fit, upon being cleared before the bishop.

33.  Married women are not to be received except with the consent and leave of their husbands.

34.  Brothers and sisters ejected from the brotherhood as incorrigible are not to be received in it again except it please the saner portion of the brothers.


 CHAPTER VIII: CORRECTION, DISPENSATION, OFFICERS

35.  The ministers of any city or place shall report public faults of the brothers and sisters to the Visitor for punishment. And if anyone proves incorrigible, after consultation with some of th
e discreet brothers he should be denounced to the Visitor, to be expelled by him from the brotherhood, and thereupon it should be published in the meeting. Moreover, if it is a brother, he should be denounced to the mayor or the governor.

36.  If anyone learns that a scandal is occurring relative to brothers and sisters, he shall report it to the ministers and shall have opportunity to report it to the Visitor. He need not be held to report it in the case of husband against wife.

37.  The Visitor has the power to dispense all the brothers and sisters in any of these points if he finds it advisable.

38.  When the year has passed, the ministers with the counsel of the brothers are to elect two other ministers; and a faithful treasurer, who is to provide for the need of the brothers and sisters and other poor; and messengers who at the command of the ministers are to publish what is said and done by the fraternity.

39.  In all the above mentioned points no one is to be obligated under guilt, but under penalty; yet so that if after being admonished twice by the ministers he should fail to discharge the penalty imposed or to be imposed on him by the Visitor, he shall be obligated under guilt as contumacious.

HERE ENDS THE RULE OF THE CONTINENT.

Author: Cardinal Hugolino dei Conti dei Segni who wrote this Rule at the request of St. Francis of Assisi, 1221 A.D.
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The Martyr's Blood Is Witness



"On the Cross, the Lord affected a great exchange; there the purse that contained the price of our redemption was opened. When His side was opened by the lance of the soldier, there flowed forth from it the price that redeemed the whole world. The faithful and the martyrs were bought by it, and the faith of the martyrs has been tested. Their blood is witness."

St. Augustin (No. 329)

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In The Inner Wine Cellar Drank Of My Beloved

 
 
In the inner wine cellar
I drank of my Beloved, when I went abroad
Through all this valley
I no longer know anything,
And lost the herd that I was following.
 
Now I occupy my soul
And all my energy in his service;
I no longer tend to the herd,
Nor have I any work
Now that my every act is LOVE.

Saint John of the Cross
Spiritual Canticle

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The Desert Is A Place Of Spiritual Revolution



"The desert is a place of  spiritual revolution, not of personal retreat. It is a place of inner protest, not outward peace. It is a place of deep encounter, not of  superficial escape. It is a place of repentance, not recuperation.  Living in the desert does not mean living without people; it means living for God."

In the Heart of the Desert
Rev. Dr. John Chryssavgis

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