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martes, 19 de septiembre de 2017

Our Lady of La Salette Prophecy About The Last Days Apostasy - La Profecía de Ntra Sra de La Salette Sobre La Apostasía de Los Ultimos Días




ENGLISH: The prophecy of Our Lady of La Salette, Sept. 19, 1846: “Rome will lose the Faith and become the seat of the Anti-Christ… the Church will be in eclipse.”

ESPAÑOL: La profecía católica de Nuestra Señora de La Salette, 19 de septiembre de 1846: “Roma perderá la fe y se convertirá en la sede del anticristo… la Iglesia será eclipsada”.


Profecía Católica de la Virgen de La Salette sobre el Fin del Mundo

ENGLISH ARTICLE:



Catholic Prophecy foretold that there would be a Great Apostasy and a counterfeit Church in the Last Days



Is the World about to End? – The Apocalypse Explained? (1hour 48 minutes)

 

The Antichrist Revealed: The Beast that Was, and Is Not, Has Returned (39 minutes)

Catholic prophecy and the New Testament paint a picture of the last days as a massive spiritual deception aimed to deceive those who intend to practice the true faith (the Catholic Faith), and which leaves the Earth with almost no one maintaining the true faith.
The prophecy of Our Lady of La Salette, Sept. 19, 1846: “Rome will lose the Faith and become the seat of the Anti-Christ… the Church will be in eclipse.”
The prophecy of Luke 18:8- “But yet the Son of man, when he cometh, shall he find, think you, faith on Earth?”
The Great Apostasy and a counterfeit Church predicted in the New Testament and in Catholic Prophecy [PDF]


In the Gospel, Jesus Christ not only informs us that in the last days the true faith would hardly be found on the Earth, but that “in the holy place” itself there will be “the abomination of desolation” (Mt. 24:15), and a deception so profound that, if it were possible, even the elect would be deceived (Mt. 24:24).  St. Paul says that the man of sin will sit “in the temple of God” (2 Thess. 2:4).  The Apocalypse describes in detail the Whore of Babylon, a false bride (i.e. a Counter Church) which arises in the last days in the city of seven hills (Rome) and which spreads spiritual fornication all over the Earth.  The fact that the last days are characterized by a spiritual deception intending to ensnare Catholics proves, rather than disproves, the authenticity of the Catholic Church. 
Is the Vatican II sect the Whore of Babylon prophesied in the Apocalypse?
This article gives the stunning evidence that the Vatican II sect, a counterfeit Church which opposes the true Catholic Church in the last days, is the Whore of Babylon prophesied in Apocalypse chapters 17 and 18)
Pope Leo XIII’s supernatural experience and Original Prayer to St. Michael a prophecy of an apostasy in Rome in the last days [PDF File]
Matthew 24:15- “When therefore you shall see the abomination of desolation, which was spoken of by Daniel the prophet, standing in the holy place: he that readeth let him understand.”
Matthew 24:24-25- “For there shall arise false Christs and false prophets, and shall show great signs and wonders, insomuch as to deceive (if possible) even the elect.  Behold I have told it to you, beforehand.”


Revelation 12:1 Sign Will Appear In 2017!



Babylon Has Fallen, Fallen!!

 

Apocalypse 17:8 Fulfilled

 

The Third Secret of Fatima (3rd Edition)

 


ARTÍCULO EN ESPAÑOL:



La Profecía Católica predijo que existirá una Gran Apostasía y una falsa Iglesia antes del Fin del Mundo




La profecía católica y el Nuevo Testamento predicen que en el fin del mundo, habrá un masivo fraude espiritual con el fin de engañar a los que intenten practicar la verdadera fe cristiana (que es la fe católica), cuyo engaño se extenderá por todas partes del mundo donde muy pocos guardarán la fe verdadera.


Presentamos a continuación estos videos importantes que se relacionan bastante al tema tratado aquí sobre la profecía católica, la Gran Apostasía, el fin del mundo, y el Apocalipsis.

En 2 Tesalonicenses capítulo 2, leemos sobre el hombre del pecado o sin ley. Las personas por lo general están de acuerdo en que este pasaje trata sobre el Anticristo.
Apocalipsis 18, 2 dice que el ángel gritó en fuerte voz diciendo: “Cayó, cayó Babilonia la grande”. ¿Se ha preguntado por qué la profecía usa dos veces la palabra cayó, y no solamente una vez? Las palabras de la Escritura están inspiradas. Cada palabra tiene un significado. Existe una razón específica por la cual el ángel, cuyas palabras registró San Juan en Apocalipsis 18, 2, haya dicho: “Cayó, cayó Babilonia la grande”. Esto lo vamos a explicar aquí. Pero las personas necesitan ver el video completo, todo hasta el final.


Una visión que vio San Juan, la cual es descrita en el Apocalipsis 12, 1, aparecerá en los cielos en 2017. Según los astrónomos no católicos que han estudiado cómo estás diferentes constelaciones se han movido y se moverán en el futuro, esta será la única vez en la historia que se alinearán de esta manera.
En este video quiero llamar la atención de la ‘maravilla’ mencionada en el Apocalipsis con respecto a los seguidores de la Ramera de Babilonia y de la Bestia. Actualmente somos testigos de esa profetizada maravilla o asombro en todos los sectores de la Bestia.
Presentamos nuestro nuevo video sobre el Apocalipsis. Es un video que Ud. no puede dejar de ver. El video cubre el tema de las bestias del Apocalipsis, los reyes, el Antipapa Francisco y si éste último se ajusta a lo dicho por el Apocalipsis y cómo se ajusta. También cubrimos otros puntos importantes sobre el Apocalipsis, la marca de la bestia, el Anticristo y más.
En este video se habla de la profecía de San Malaquías de los Papas y Antipapas. También discute cómo Francisco concuerda con la profecía de San Malaquías sobre ‘Pedro el Romano’

Este video prueba la existencia de una masiva conspiración de parte del diablo para que usted no conozca el verdadero contenido del Tercer Secreto de Fátima. Como usted verá en el video, las personas que afirman haber tenido conocimiento del contenido del Tercer Secreto, han declarado que trata de una crisis espiritual y apostasía masiva de la fe católica de las personas que detentan posiciones de autoridad en la Iglesia. Usted no se puede perder este importantísimo video.

La profecía católica de Nuestra Señora de La Salette, 19 de septiembre de 1846: “Roma perderá la fe y se convertirá en la sede del anticristo… la Iglesia será eclipsada”.
La profecía católica en Lucas 18, 8: “Pero, cuando venga el Hijo del hombre, ¿encontrará fe en la tierra?”


La Gran Apostasía y una falsa Iglesia predichas en el Nuevo Testamento y en la profecía católica - En el Evangelio, nuestro Señor Jesucristo profetizó que en el fin del mundo, la verdadera fe se habrá casi extinguido en el mundo. Él predice que será en el mismísimo “lugar santo” donde se asentará “la abominación de la desolación” (Mt. 24, 15), y que habrá un engaño tan grande que, si posible fuera, incluso los elegidos serían engañados (Mt. 24, 24). El Nuevo Testamento nos dice que este engaño ocurrirá en el corazón mismo de las estructuras físicas de la Iglesia, es decir, en “el templo de Dios” (2 Tes. 2, 4). ¿Por qué ocurrirá? Porque las personas no recibieron el amor de la verdad (2 Tesalonicenses 2, 10).


En el Evangelio de San Mateo 24, 24-25, nuestro Señor Jesucristo dice: “Porque se levantarán falsos mesías y falsos profetas, y obrarán grandes señales y prodigios para inducir a error, si posible fuera, aun a los mismos elegidos. Mirad que os lo digo de antemano”. Con respecto al alcance de la apostasía en el fin del mundo, Jesucristo dice: “Pero, cuando venga el Hijo del hombre, ¿encontrará fe en la tierra?” (Lc. 18, 8). El Apocalipsis nos dice que la ciudad de las siete colinas (Roma) se convertirá en una ramera (una falsa Esposa de Cristo), que va a cometer fornicaciones espirituales (idolatría) y se embriagará con la sangre de los santos (falso ecumenismo). La gran ramera profetizada en la Biblia no es la Iglesia Católica; es una falsa Iglesia Católica, una falsa esposa apóstata que aparecerá en los últimos días para engañar a los católicos y eclipsar a la verdadera Iglesia, la cual quedará reducida a un remanente. El hecho que los últimos días se caracterizarán por una gran apostasía con el fin de seducir a los católicos, nos prueba la autenticidad de la Iglesia católica.

La Oración a San Miguel del Papa León XIII – una profecía sobre la futura apostasía de Roma - La experiencia sobrenatural y oración original a San Miguel Arcángel del Papa León XIII es una profecía de una apostasía en Roma en el fin del mundo.


Mateo 24, 15: “Cuando viereis, pues, la abominación de la desolación, predicha por el profeta Daniel, en el lugar santo, el que leyere entienda”. Mateo 24, 24-25: “Porque se levantarán falsos mesías y falsos profetas, y obrarán grandes señales y prodigios para inducir a error, si posible fuera, aun a los mismos elegidos. Mirad que os lo digo de antemano”.
 

domingo, 17 de septiembre de 2017

Conspiracy: Cardinal Siri's Election - Conspiración: La Elección del Cardenal Siri



ENGLISH: These videos explain how cardinal Siri had been elected pope in the 1958's Conclave, but then the Freemasons hijacked the election and put their own man instead, Angelo Roncalli (antipope John XXIII)


For further information please visit: mostholyfamilymonastery.com


ESPAÑOL: Este video explica como el cardenal Siri había sido electo papa en el Cónclave de 1958, pero luego los masones sabotearon la elección y pusieron a uno de sus hombres en su lugar, Angelo Roncalli (el antipapa Juan XXIII)

Para más información por favor visite:vaticanocatolico.com

jueves, 14 de septiembre de 2017

Exaltatio Sanctæ Crucis (ENGLISH)

visit: mostholyfamilymonastery.com

The Feast of the Exaltation of the Holy Cross celebrates three historical events 

The discovery of Vera Crux by St. Helena, mother of Emperor Constantine. 

The dedication of churches built by Constantine on the site of the Holy Sepulcher and Mount Calvary. 

And the restoration of the True Cross to Jerusalem by the Emperor Heraclius II. 
But in a deeper sense, the feast celebrates the Holy Cross as the instrument of our salvation.
  jesus en la cruz difuminado

This instrument of torture, designed to degrade the worst of criminals, became the tree that gives life. 

It reverses the original sin of Adam and Eve when they ate of the tree of the knowledge of good and evil in the Garden of Eden. 

 We remember with great affection and veneration the Holy Cross because in it our Redeemer Jesus Christ died and with the five wounds that he suffered Christ paid our immense debts with God and obtained salvation.


SUPERNATURAL EVENTS FOR THE DISCOVERY OF THE HOLY CROSS

After the death and resurrection of Christ, the Jewish and Roman authorities in Jerusalem made efforts to obscure the Holy Sepulcher, the tomb of Christ in the garden near the place of his crucifixion. The earth had been piled up along the site, and pagan temples had been built on top of it. The cross on which Christ had died had been hidden (tradition says) by the Jewish authorities somewhere in the vicinity. According to tradition, first mentioned by St. Cyril of Jerusalem in 348, St. Helena, arriving at the end of her life, decided under divine inspiration to travel to Jerusalem to excavate the Holy Sepulcher and try to locate the True Cross. A Jew named Judas, aware of the tradition concerning the clandestinity of the Cross, led them to excavate the place where the Holy Sepulcher was hidden. Three crosses were found at the site. According to a tradition, the inscription Iesus Nazarenus Rex Iudaeorum ("Jesus of Nazareth, King of the Jews") remained united to the True Cross. But according to a more common tradition, however, inscription was missing, and St. Helena and St. Macarius, bishop of Jerusalem, supposing that it was the True Cross and those belonging to the thieves crucified with Christ, devised a experiment to determine what the Vera Crux was.

In one version of this last tradition, the three crosses were taken to a woman who was near death; when she touched the Vera Crux, she was healed. . In another, the body of a dead man was taken to the place where the three crosses were found, and placed it on each cross. . The Vera Crux restored the dead to life.

la vera cruz Adam Elsheimer


RECOVERY OF THE HOLY CROSS

As we said, around 320 the Empress Helena of Constantinople found the True Cross, the cross on which Our Lord Jesus Christ died.
The Empress and her son Constantine had the Basilica of the Holy Sepulcher built at the site of discovery, where they kept the relic.

They named it the basilica of the "Resurrection". They consecrated it on September 14. As a consequence, this day was chosen to celebrate the feast that is called the "Exaltation of the precious and vivifying Cross". King Crosos II of Persia in 614 invaded and conquered Jerusalem and took the Cross by placing it under the feet of his throne as a sign of his contempt for Christianity.

But in 628 the emperor Heraclius managed to defeat it, recovered the Cross and took it back to Jerusalem on September 14, that same year. . Since then, that day was marked in the liturgical calendars as the one of the Exaltation of the True Cross.

When the Holy Cross returned to Jerusalem, the emperor arranged to accompany her in solemn procession, but dressed in all the luxurious royal ornaments, and suddenly realized that she was not able to advance. Then the Archbishop of Jerusalem, Zechariah, said to him,  
"It is that all that luxury of dresses that it carries, they are in disagreement with the humble and painful aspect of Christ, when carrying the cross by these streets".

Then the emperor took off his luxury cloak and gold crown, and barefoot, began to walk the streets thus and could continue in the pious procession. The fragments of the holy Cross were found in the silver casket into which the Persians had been taken, and when the patriarch and the clerics opened the chest, all the faithful revered the relics with much fervor, and even produced many miracles . The Holy Cross (to avoid new robberies) was broken into several pieces. . One was taken to Rome, another to Constantinople, a third was left in a beautiful silver casket in Jerusalem. . Another one was split in tiny splinters to be distributed in different churches of the whole world, that were called "Vera Crux" (true cross).

jose de arimatea bajando a jesus de la cruz fondo



THE FEAST OF THE HOLY CROSS

The feast of the Exaltation of the Holy Cross is of Palestinian origin and has remnants of that local origin. . On September 14, the Holy Cross was exposed and venerated so that the faithful could satisfy their devotion.

A bishop climbed a richly decorated tribune, and after he had venerated the holy tree, he raised it (exalted) and showed it to the kneeling people. This ceremony was called "Exaltation of the Holy Cross". This feast was already celebrated in Constantinople in the time of St. John Chrysostom († 407), the first testimony of a relic of the cross venerated in Jerusalem which is preserved from St. Cyril of Jerusalem in his first mystagogical catechesis pronounced towards the year 348 . This feast is rooted in the day of Atonement: "On the tenth day of this seventh month shall be the day of the Atonement, wherein ye shall offer the feast of tents for the Lord for seven days. For seven days you shall dwell in huts "(Leviticus 23).

In Spain the greatest part of the cross of Christ is preserved in the sanctuary of Santo Toribio de Liébana, in full Picos de Europa, brought in the days of Don Alonso I the Catholic, King of Asturias and son-in-law of King Don Pelayo, for the same Saint Toribio, bishop of Astorga, from Jerusalem and who was greatly venerated by pilgrims from all over in the Holy Years. In the eleventh century and according to the places had the same consideration as the privileged parties of some Apostles, that of St. Michael or that of Circumcision. The Galican churches did not know this feast, but celebrated another one in honor of The Holy Cross, with identical aim, day 3 of May. At the beginning this feast was not fixed, since it fell in the spring between the octave of Easter and the days of the Rogativas and that was known with the name of "Invention of the Holy Cross". One of the earliest testimonies of this feast, with the name of Dies Sanctae Crucis, is the Lectionary of Silos, written around 650. In Spain is celebrated from immemorial time, on May 3, the feast of the Invention of the Holy Cross, with the denomination of La Cruz de Mayo. It is popular, celebrated in different regions with special rites in which the main element are flowers. In the Mozarabic liturgical calendars only the feast of May 3 appears with the title of "Inventio Sanctae Crucis".


icono bizantino de elena y constantino
Byzantine Icon of St. Helena and the Emperor Constantine

Versión en Español aquí 

miércoles, 13 de septiembre de 2017

聖十字架称讃の記念 




このウェブサイトをご覧くださいmostholyfamilymonastery.com 

聖十字架称讃の記念 Exaltatio S. Crucis 祝日 9月14日
 
   世人の崇敬をあつめている聖遺物中、わけても貴いのは、主イエズスキリストが全世界の罪の贖いに、御自らを磔け給うた聖十字架ではないだろうか。というのは、これなくしては我等に救霊の恵みも与えられなかったに相違ないからである。されば聖会は之が賛美尊敬の為、聖金曜日の他になお二つの祝日を設けている。それは即ち5月3日の聖十字架発見の記念と、本日の聖十字架賞賛の記念とである。
 聖十字架賞賛の記念は聖会に古くから行われ、キリスト復活祭や昇天祭などと共に大祝日とされていた。殊にこの祭りの盛大に催されたのは、聖主御受難の聖地エルサレムで、当日は聖榮大聖堂に荘厳な儀式が執行され、遠隔の地からも多数の信者が巡礼参加し、イエズスの磔り給うた十字架を称讃すると共に、わが救いを感謝して、聖歌を歌い祈りを献げるのが例年の慣わしとなっていたのである。
 聖十字架称讃の記念が一段と盛んに行われるようになったのは東ローマ帝国ヘラクリオが一度ペルシャ人の手に奪われた聖十字架を取り戻した西暦628年の頃からで、之を更に詳しく説けば614年東ローマ帝国に攻め込んだペルシャ王コスロアスの軍勢は、エルサレムを乗っ取って数多の信者を虐殺し、総主教ザカリアその他を捕虜として凱旋する時、同地の教会が無二の宝物と珍重していた聖十字架をも鹵獲品の一つとして持ち去った。戦いはその後15年も続き、その中にコスロアスも死にヘラクリオが勝利を得て戦いに倦み疲れたペルシャ人と和を講ずることになったが、その条約の中には聖十字架返還の一項も加えられていたのである。
 かくてヘラクリオ皇帝は部下に聖十字架を担わせ、意気揚々とエルサレムに乗り込み之をもとの場所に安置された。伝説によれば皇帝は主の御迹を辿るべく、美麗な衣冠に威儀を正し、自ら聖十字架を担ってカルワリオの丘に登ろうとされたのに、どうした事か一歩も足が進まない。いかに渾身の力を傾けても目に見えぬ縄で縛められた如く更に身動きが出来ない。この思いがけない有り様に、周囲の人々は驚き呆れて、ただあれよあれよと騒ぐ中、総主教ザカリアは何か心に思い当たる事あってか御前に進み出で「昔イエズス・キリストはこの十字架の道を、茨の冠に兵卒の着古した粗末なマントで辿られたものでございました。しかるに陛下は、ただいま結構な御衣に黄金の冠を着しておいでになります。御足の進みかねるのも察する所かような事が主の思し召しに適わぬ為ではございますまいか」と申し上げた。信仰深い皇帝はこれを聞かれるとなるほどと思し召され、それから粗末な衣服にお召し替えの上、また十字架を背に歩み給うた所今度は何の妨げもなく、無事頂上に達せられたとの事である。
 さて聖十字架はこれより前にも増して人々の崇敬を受けるようになったが、今なお二千年の昔と少しも変わらず、すべてのキリスト教徒に信仰の印と仰がれ、悪魔の矢玉を防ぐ盾、罪人の希望を繋ぐ所となっている。
 本日の聖務日祷晩課に誦えられている、ユヴェンチオ・フォルツナトが569年に作詞した、名高いヴェクシラ・レジスという聖歌もまた右のこころを現したものに他ならない。曰く、
 唯一の希望なる聖十字架を崇め奉る。
 願わくはそを称うる今日のよき日に、
 信心深き者は之によりて益々聖寵を恵まれ、
 罪ある者は之によりて赦免を与えられんことを。

教訓

   十字架は昔罪人の刑具として恥辱の印であった。それが主イエズス・キリストの救世の為これに磔り給うた時から却って栄誉の印となった。されば我等も義の為に艱難を受けるような場合、決して絶望の淵に沈んではならぬ。「汝等憂うべけれども、その憂いは変わりて喜びとなるべし」という主の聖言を思い起こし、勇ましく耐え忍ぶべきである。

viernes, 8 de septiembre de 2017

Nativity of the Blessed Virgin Mary




 La Inmaculada Concepción con San Joaquín y Santa Ana
The Immaculate Conception with St. Joachim and St. Anne

Today is the day of the birth of the Blessed Virgin, sings the Church: Nativitas est hodie sanctae Mariae Virginis. Let us celebrate this happy day with all possible solemnity: Nativitatem hodiernam solemniter celebromus: let us celebrate it with the greatest joy, cum jucunditate. Your birth, or Virgin Mother of God, filled with joy the universe world: Nativitas tua, Dei genitrix Virgo, world universe gaudium annuntiavit. This day made us heaven a magnificent present, a present of inestimable value, says St. Bernard: Pretiosum hodie munus coelum nobis largitus est. This was the very day when the thick darkness began to dissipate in which for more than five thousand years the world lay buried, striking the first light at the birth of that bright dawn, which had been awaited for so many centuries, of the yearnings and desires of so many patriarchs and prophets. Let us all celebrate the birth of the Mother of God, says St. John Damascene, by which the entire human race was reintegrated, being she who made the sadness that our first mother Eve caused us to rejoice. Dei Genitricis natalem complectamur, per quam mortalium genus redintegratum est; per quam prmogeniae matris Eva moeror in laetitam matatus est. (Serm. Of Christmas, B. V.). Just as aurora is the end of the night, says Abbot Rupert, so this birth was the end of our evils, and the beginning of our happiness and consolation: Sicut aurora finis praeteritae noelis est, sic Nativitas Virginis finis dolorum et consolationum fuit mitium. (Lib. 6 in Cant.). Where there is a purest, holy, and fuller joy than that which causes this happy day to the whole Church by the birth of that which the oracles of the Prophets had announced, as St. Jerome says: Vaticinium Prophetarum (in Michaes, VI ); birth that was like pledge of the promises of God, in phrase of San Juan Damasceno: Pignus promissionis; and as security of the future birth of an entire God: Genitate votum naseituri Dei?
It seems, adds the same Saint, that since the creation of the world the centuries were in competition over which of them should have the glory of honoring themselves with the birth of the Blessed Virgin: Certabant saecula quodnam ortu Virginis gloriaretur. At last came that blessed time, determined from eternity in the archives of divine Providence, that time so long awaited and so longed after so many centuries; the five thousand one hundred and eighty-three years of the creation of the world; the year two thousand nine hundred and forty-one of the universal flood; the year of one thousand nine hundred and ninety-nine from the birth of Abraham; the year of one thousand four hundred and ninety-four of the departure of Moses and the people of Israel from the captivity of Egypt; and the year one thousand and sixteen after David was anointed and consecrated by the king: about the sixty-fifth week, according to the prophecy of Daniel, and in the Olympics one hundred and ninety; the year seven hundred and thirty-three of the founding of Rome, and twenty-six of the empire of Octavian Augustus; in the sixth age of the world, that blessed Child, predestined by the eternal decrees to be Mother of the Incarnate Word, having been conceived without sin by a singular privilege, was born in Nazareth, in the city of Galilee, thirty years after her immaculate conception leagues from Jerusalem, on September 8th.

Hitherto he had not seen the world more commendable, for the nobility of the blood and circumstances of his parents, and for the sanctity and merit of that tender child born for the comfort of the whole universe, and for the admiration of all the heavenly court. His father San Joaquin was of royal blood, son of Barpanter and descendant of David by Nathan. This branch of the royal family was originally from Judea; but having fallen from his former splendor into much poverty of fortune by the singular disposition of divine Providence, which the Savior's closest relations wished to be of the same condition as himself, he had become as distorted of his own country, and rooted in his house in Nazareth, was reputed by the family of Galilee. His holy mother was the daughter of Mattan, a priest of Bethlehem, of the tribe of Levi, and of the family of Aaron, so that in the person of his daughter Mary the royal blood and the priestly family were happily united. which Aaron was among the Jews. There were no two husbands, say St. John Damascene, more born for each other; the same mood, the same inclinations and the same opinion in everything, thus believing that it was God's work that happy marriage. Being God the only object of their desires, and addressing all their affectionate sighs to the coming of the promised Messiah, Vivian almost always in sweet and quiet retreat, occupying in prayer all the time that they had free. They were, as Saint Bridget says, two shining stars, which, although concealed by the clouds of a dark and dejected life, dazzled their clarity to the angels themselves, and all the sky fell in love with their piety and their purity.
 It had been years since St. Joachim and St. Anne had lived with that peace, with that union, and given to those devout exercises that so much edified all, when the Lord desired that the mysterious offspring of the rod of Jesse, spoken of by the prophet Isaiah ; that dawn so longed that it should precede for a brief time the divine Sun, the longed-for Messiah. It is common opinion that San Joaquin and Santa Ana were already declining to old age without having succession, and without hope of having it; so that this sterility, considered then as a curse of God, and reputed by the most ignominious misfortune that could happen to a family, taking away all hope of having any affinity with the promised Messiah, humiliated long ago the two married saints; on the one hand, their advanced age, and on the other their way of living in prefect continence, according to St. Bridget, they were destitute of all hope of succession, they were content to shed their hearts in the presence of God, asking only that which they was of his greater glory. It is generally believed that the Lord revealed to the two holy husbands that they would have a daughter, who was to be blessed among all women, and God would avail himself of it for the salvation of the people of Israel; but whatever they were, they had the Blessed Virgin, who was miraculously born, says St. John Damascene, of a barren mother; and freeing their parents from the ignominy of sterility, made them the two happiest and most respectable people in the world. (Serm. 1 of Nativ.).
Quid autem est, asks this Saint, cur Virgo Mater ex sterili orta sit? But why was it convenient for the Virgin Mother to be born from a barren mother? Because it was, he replied, that something so new and never seen under the sun was born also by an extraordinary way, and that miraculously was born the one that was the greatest miracle. Quoniam scilicet oportebat, ut ad id quod solum novum sub sole erat, ac miraculorum omnium caput, via per miracula sterneretur. He was very much in favor of nature giving way to grace, and Glory to leave all its fruit. Natura gratiae cedit ac tremula stat, progredi non sustinens. Quoniam itaque futurum erat ut Dei Genitrix ac Virgo ex Anna oriretur, natura gratiae foetum anteire minire ausa est, verum tantisper expectavit, dum gratia fructum suum produxisset. Since the Virgin Mother of God was to be born of St. Anne, nature did not dare to concur, let us say so, out of respect for what was to be the work of grace; was stopped in a certain way, as if to cause the grace to produce the fruit that belonged to it.
The joy of that fortunate father and that happy mother is easily understood at the moment when that blessed Daughter was born. Alumbrados with a certain supernatural light, of course they knew that God had raised her only for himself, and that they were nothing more than repositories of that treasure. The miraculous birth of that Child was for them a certain presage of their merit and of their excellence. O happy parents, exclaims St. John Damascene, that you gave birth to a virgin who will be Mother of God without ceasing to be your daughter: Virginem enim Dei Matrem world peperistis! Blessed is the belly, or holy virgin, who carried you, and blessed are the breasts that you suckled! All devotees, exclaims the devout Sergius of Hierapolis (Deipara 1), to come and greet the newly born, because before her birth she was predestined to be the Mother of God, and with her she is reborn and re-born. renews the same world. Come, people; Come, nations, whatever condition you may be; come to celebrate the birth of this Virgin, with whom, as it were, our salvation was born (orat 1 of Nativ.): Hodie mundi salus inchoavit; jubilate Deo omnis earth; cantate, et exultate, et psallite. This is how St. John Damascene exclaims. When was there a fairer reason for rejoicing? On what other day do we have to explain our excitement more, since at the birth of the Blessed Virgin, as Saint Ildefonso says, the birth of Jesus Christ began in a certain way? (Ser. 3, Nativ.). In nativitate Virginis, felix Christi est inchoata Nativitas. So far God had only looked at the earth as a region of weeping, destined for the room of miserable criminals; but from the very moment when Mary was seen in the world, there is already an object in which the same God is pleased, and can no longer look at him with eyes always irritated.
Santa Ana con la santa Niña María en sus brazos 
St. Anne holding the Blessed Child Mary 

Some days after Saint Anne was born, Saint Nina was taken to the temple, where, prior to the customary prayers, the name of Mary was imposed upon her, assuring St. Ambrose, St. Bernard, and many other Holy Fathers. gave it to the same heaven, the Lord revealing it to St. Anne and St. Joachim, as the most appropriate to explain the greatness, dignity and excellence of that blessed Child: Dignitas Virginis annuntiatur ex nomine, says the Chrysologue. Brainstorm the wits, all the artifices, all the efforts of eloquence to compose a genetliac, or a magnificent and pompous panegyric to celebrate the birth of some prince. In effect, what can be said about a child who has just been born? To exalt his nobility? This is not to praise him, but his grandparents and ascendants. No matter sterile or poorer than his person in those early days. As far as the future is concerned, all that can be assured with the greatest certainty is that it will be subject to a thousand works and miseries; but it is not known whether it will be good or bad, discreet or silly; in a word, so far he has done nothing, and he is ignorant of what he will do. Not so in Mary: although she was born, it is true that she has already done much, and we can not ignore that she has to do even more. Maria enters the world full of merits, and we know she has to fill the world with happiness and happiness.

There is no doubt that the soul of the Virgin was the most beautiful soul that God created before the soul of Jesus Christ was created; it being possible to say that this was the most excellent work that came out of the hands of the Creator: Opus quod solu opifex spuergreditur, says San Pedro Damiano. The beauty of that beautiful soul corresponded to that of the body. It is known that from the very moment when that most pure soul was united to that most beautiful body, it was also sanctified, and the body concurred with its organs to all the functions of the rational life. Mary being conceived without sin at the first instant, received with grace the perfect use of reason, and since then her understanding was illustrated with all the lights of wisdom and enriched with the full understanding of all natural moral truths. But what was the measure of that grace which he received, and what was the first use of that reason so divinely illustrated? It was so abundant that grace, says St. Vincent Ferrer, which exceeded that of all saints and that of all celestial spirits: Virgo sanctificata fuit in xtero super omnes sanctos, et omnes angelos. In that first moment in which all the saints are objects of horror in the eyes of God, Mary was one of admiration to the heavenly intelligences, and of complacency to the affections of the same God.
This was the Blessed Virgin from the first moment of her immaculate conception; and having multiplied at all times that immense flow of graces, lights, wisdom and virtues, let us conceive, if it were possible, what would be the treasure of merits with which it would be enriched on the day of its birth. For what is more worthy of our admiration, of our respects, of our praise, and of the worship of the whole Church than of the birth of this holy Child? And an year must cause us admiration that the angel fifteen years later finds it and greets it as full of grace; nor that the holy Fathers, speaking of the grace with which he was found at the last moment of his life, that is to say, sixty-two years and nine months after his conception and birth, draw on such strong and significant expressions. St. Epiphanius was quite right to say that this grace was immense; St. Augustine who was ineffable, and Dionysius Cartusian who was as infinite: Mariae sanctitas est infinita. St. John Chrysostom calls Mary the treasure of all grace. St. Jerome says that all was poured into it; and San Bernardino de Sena goes forward to assure that he received all that is capable of receiving a quick creature: Tanta gratia Virginis data est, quanta uni, et pura creaturae pari possibile est.
La Natividad de la Santísima Siempre Virgen María
       Nativity of the Blessed Virgin Mary

And indeed, if the people are accustomed to make so many rejoicings when children are born to their sovereigns and their princes, because also they are born kings and monarchs that govern them and they send them, how much it is that the birth of Maria filled with rejoicing to heaven and earth, as the Church sings, for in her was born the Queen of Angels and of men; our only hope after Jesus Christ, says St. Epiphanius; our guarantor with God, says Augustine; our medianera with the Mediator, says St. Bernard; the remedy of all evil, says St. Bonaventure; our peace, our joy, our good mother, says San Efrén; and, finally, our consolation, our joy and our life, as the whole Church sings? Mary descended from kings and patriarchs; but what magnifies her most in the eyes of God is not the splendor of her dignity, not her greatness, not her power, not the noise of her glorious deeds; her holiness was what made her so commendable in her conception, and alone is she that constitutes all joy and all her glory in her joyous birth. It is born not already surrounded by splendor like the great ones of the world; no longer among pomp, pomp, majesty as the kings of the earth: without that apparatus, without that worldly splendor is its birth, although apparently so dark, with great advantages preferable to the birth of all the great and all monarchs of the world. All of them were conceived in sin; all were born in disgrace to God, children of wrath and objects of hatred: Mary alone is born of divine complacency, beloved daughter of the Most High, full of her abundant blessings, and enriched with all the gifts of her spirit. This is true greatness, and so the King of glory honors whom he wishes to honor. Grow, Holy Child, grow for the greater glory of the same God that I raise you, as for greater bliss of those in whose favor and benefit you have been born. Someday you will give birth to the same God, from whom you now receive Him. Grow, then, to make him his worthy tabernacle. When it is enclosed in your pure belly, it will confer on you the most august character, elevating you to its divine motherhood. Live and grow for such eminent dignity, and for the greater and more glorious destiny. By means of You He wants to come to us to free us from slavery. Live and grow for our salvation, and so that by being born of You our Savior, you become Mother of all the faithful.
We should be astonished at the fact that a party so holy and of such interest that we were not interested in it was not celebrated in the Church from its earliest centuries, if we did not know the reason that those first faithful had, no doubt more devotees of Mary and more zealous of their worship than we, for the sake of believing the Gentiles and the coarse nations, raised for the most part in idolatry, that Christians worshiped as the goddess of the Mother of their God. This was the motive of the true faithful in those nebulous times not to manifest their zeal for the worship of the Blessed Virgin in loud and solemn parties, content to pay their reverent respects with a tender devotion and a reserved worship. But after the Church of the Lord had peace, and the pastors were able to publicly instruct their flock, the public and solemn worship of the Blessed Virgin flourished throughout the Christian world; their feasts were celebrated with magnificence; Greeks and Latins agreed at this point of religion, notwithstanding the unfortunate schism; and the birth of the Blessed Virgin was one of the principal feasts among Christians. Ortum Virginis didici in Ecclesia, says St. Bernard: et ab Ecclesia indubitanter haberi festivum atque sanctum: firmissime cum Ecclesia sentiens, cam accepisse in utero ut sancta prodiret. The Church has taught me to celebrate the Blessed Virgin's Nativity with all devotion and with all possible solemnity. I firmly believe with the whole Church that having been sanctified in the womb of her Mother, is an object worthy of our worship from the first moment of her birth.

Versión en Español: Natividad de la Vírgen María

 

jueves, 7 de septiembre de 2017

聖母マリアの御誕生の祝日


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聖母マリアの御誕生の祝日  Nativitas B. Mariae V.     祝日 9月8日
 
 世間ではいろいろ知名の士の誕生が祝われるが、本来から言ってイエズスの御母聖マリアの御誕生日ほど祝すべく慶すべきはあるまい。彼女は天の元后であり、世の救い主の御母であり、全人類中罪の汚れなき唯一のお方であり、殉教者の元后と称せられるほど苦しまれたお方であり、恐らくまた過去のあらゆる名高き人々のそれを合わせたよりも多数の、教会、小聖堂、彫刻、絵画等の記念物を有し給うお方である。また人と生まれて聖マリアほどその名を呼び慕われ、誌に、音楽に説教に褒め讃えられるお方はない。
 彼女はイエズスの御母として救世の御事業に携わられた。イエズスは世の光であり、正義の太陽である。太陽は曙の中から生まれる。されば聖マリアは世の救いの曙と言えよう。
 我等はこの聖なるおとめの御生まれが紀元前何年であったか明らかには知らぬ。しかし、その御誕生は一切が不可思議であった。彼女の御両親はヨアキムとアンナであったが、共に年老いてしかも子種がなかった。彼等は幾年も根気よく、家の絶えぬよう子孫の与えられんことを天主に祈願をこめた。その祈祷はついに聴かれ玉のような女の子を恵まれた。その時の彼等の歓びはどのようであったろう!しかしもしその子マリアが比類なく清い霊魂の持ち主であり、天主に永遠の昔から救い主の御母と選ばれていたことを知ったら、彼等の歓びは更に更に大きく、親戚と声を合わせて「麗しかなマリア!汝には原罪の汚れもあらず」と讃歌を歌ったに相違ない。
 それはさておき長い間の念願叶って愛らしい娘を得たヨアキムとアンナは、感謝のあまり彼女を天主に献げて聖殿に奉仕させる事を誓った。彼等は共に聖王ダヴィドの裔だけあった、それほど敬虔の念に篤かったのである。そしてマリアが三歳に達すると、彼等は先の誓いを果たす為に、彼女を聖殿へ連れて行った。彼等は手放すに忍びぬ心をようように抑えて、我が子を神事奉仕のおとめ達の群れに加え、聖殿に起居させることとした。手放すに忍びぬというのは、マリアが普通の子供と違い、どこか聖い、どこか厳かな所を具えていたからである。彼女を見る者は誰しも自ずと愛を感ぜぬ訳にはゆかなかった。まして親ともなればなおさらのことである。けれどもヨアキムやアンナはその人情を天主の為犠牲として献げたのであった。
 マリアは聖殿に於いてすくすくと生い立ち、年齢の加わると共にその智慧もいや増した。そしてそれからヨゼフの許嫁となり、救い主の御母となり、御子と苦行を共にされた。彼女はイエズスが十字架にかかって死に給うを見、またその御復活に逢われた。後御自分も世を去られるや、霊魂肉身諸共天に迎えられ給うた。彼女は今、天の元后、恩寵の分配者、聖会及び全人類の母にして保護者と仰がれておいでになる。実際あの敬虔な両親ヨアキムとアンナがこれらの事の半分も知っていたならば、どんなに喜びに満ち溢れかつその愛子を尊敬されたことであろう!しかし我等はその一切を知っている。故に心から喜び躍ろう。「ああ天主の御母聖マリアよ、御身の御誕生は全世界を喜びと慰めもて充満せり。そは正義の太陽、我等の天主なるイエズス・キリストが御身より生まれ給いたればなり」これは本日聖会が祈る言葉である。
教訓
 聖マリアは救世主キリストの御母である。けれどもキリストは十字架上から彼女を全人類の御母と立て給うた。孝子は母の誕生日に口で慶祝を述べるばかりでなく、また愛情込めた贈り物をしてそれを現すものである。さて聖マリアは慈愛に富むこの上もない御母であるから、我等はその御誕生日の贈り物として、己のおもな欠点を直す決心を献げ、且つ、その決心を実行することに努めよう。
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