DC41 St. Robert Bellarmine – The Doctors of the Church: The Charism of Wisdom w/ Dr. Matthew Bunson


Dr. Matthew Bunson discusses the life, times, and teachings of St. Robert Bellarmine

Born: October 4, 1542, Montepulciano, Italy
Died: September 17, 1621, Rome, Italy
Full name: Roberto Francesco Romolo Bellarmino
Feast: 17 September; 13 May (General Roman Calendar, 1932–1969)

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI

From the General Audience on St. Robert Bellarmine

His preaching and his catechesis have that same character of essentiality which he had learned from his Ignatian education, entirely directed to concentrating the soul’s energies on the Lord Jesus intensely known, loved and imitated. In the writings of this man of governance one is clearly aware, despite the reserve behind which he conceals his sentiments, of the primacy he gives to Christ’s teaching.

St Bellarmine thus offers a model of prayer, the soul of every activity: a prayer that listens to the word of God, that is satisfied in contemplating his grandeur, that does not withdraw into self but is pleased to abandon itself to God.

A hallmark of Bellarmine’s spirituality is his vivid personal perception of God’s immense goodness. This is why our Saint truly felt he wasa beloved son of God. It was a source of great joy to him to pause in recollection, with serenity and simplicity, in prayer and in contemplation of God.

In his book De ascensione mentis in Deum — Elevation of the mind to God — composed in accordance with the plan of the Itinerarium [Journey of the mind into God] of St Bonaventure, he exclaims: “O soul, your example is God, infinite beauty, light without shadow, splendour that exceeds that of the moon and the sun. He raised his eyes to God in whom is found the archetypes of all things, and of whom, as from a source of infinite fertility, derives this almost infinite variety of things. For this reason you must conclude: whoever finds God finds everything, whoever loses God loses everything”.

In this text an echo of the famous contemplatio ad amorem obtineundum — contemplation in order to obtain love — of the Spiritual Exercises of St Ignatius of Loyola can be heard. Bellarmine, who lived in the lavish and often unhealthy society of the end of late 16th and early 17th centuries, drew from this contemplation practical applications and applied them to the situation of the Church of his time with a lively pastoral inspiration.

In his book De arte bene moriendi — the art of dying a good death — for example, he points out as a reliable norm for a good life and also for a good death regular and serious meditation that should account to God for one’s actions and one’s way of life, and seek not to accumulate riches on this earth but rather to live simply and charitably in such a way as to lay up treasure in Heaven.

In his book De gemitu columbae — the lament of the dove — in which the dove represents the Church, is a forceful appeal to all the clergy and faithful to undertake a personal and concrete reform of their own life in accordance with the teachings of Scripture and of the saints, among whom he mentions in particular St Gregory Nazianzus, St John Crysostom, St Jerome and St Augustine, as well as the great founders of religious orders, such as St Benedict, St Dominic and St Francis.

Bellarmine teaches with great clarity and with the example of his own life that there can be no true reform of the Church unless there is first our own personal reform and the conversion of our own heart.

Bellarmine found in the Spiritual Exercises of St Ignatius recommendations for communicating the profound beauty of the mysteries of faith, even to the simplest of people. He wrote: “If you have wisdom, may you understand that you have been created for the glory of God and for your eternal salvation. This is your goal, this is the centre of your soul, this the treasure of your heart. Therefore consider as truly good for you what leads you to your goal, and truly evil what causes you to miss it. The wise person must not seek felicitous or adverse events, wealth or poverty, health or sickness, honours or offences, life or death. They are good and desirable only if they contribute to the glory of God and to your eternal happiness, they are evil and to be avoided if they hinder it” (De ascensione mentis in Deum, grad. 1).

For more visit Vatican.va

Dr. Matthew E. Bunson is a Register senior editor and a senior contributor to EWTN News. For the past 20 years, he has been active in the area of Catholic social communications and education, including writing, editing, and teaching on a variety of topics related to Church history, the papacy, the saints, and Catholic culture. He is the faculty chair at Catholic Distance University, a senior fellow of the St. Paul Center for Biblical Theology, and the author or co-author of over 50 books including The Encyclopedia of Catholic History, The Pope Encyclopedia, We Have a Pope! Benedict XVI, The Saints Encyclopedia, and best-selling biographies of St. Damien of Molokai and St. Kateri Tekakwitha.

BTP#31 St. Bernard and the 12 Steps to Humility and Pride – Beginning to Pray with Dr. Anthony Lilles

BTP#31 St. Bernard and the 12 Steps to Humility and Pride  – The Mystery of Faith in the Wisdom of the Saints.  In this episode, Dr. Lilles begins the discussion on St. Bernard of Clairvaux and his teachings found in “The 12 Steps to Humility and Pride.”

Dr. Lilles offers 4 key points we should keep in mind as we move forward in this series

1.    The Search for God
2.    Listening to God – Lectio Divina
3.    Conversion to God – Conversatio Morum
4.    Living with oneself and letting God fashion one into His image

 

THE TWELVE DEGREES OF HUMILITY

XII. A permanent attitude of bodily; and spiritual prostration.
XI. The speech of a monk should be short, sensible and in a subdued tone.
X. Abstinence from frequent and light laughter.
IX. Reticence, until asked for his opinion.
VIII. Observance of the general rule of the monastery.
VII. Belief in and declaration of one’s inferiority to others.
VI. Admission and acknowledgment of one’s own unworthiness and uselessness.
V. Confession of sins.
IV. Patient endurance of hardship and severity in a spirit of obedience.
III. Obedient submission to superiors.
II. Forbearance to press personal desire.
I. Constant abstinence from sin for fear of God.

THE TWELVE DEGREES OF PRIDE TAKEN DOWNWARDS

I. Curiosity, when a man allows His sight and other senses to stray after things which do not concern him.
II. An unbalanced state of mind, showing itself in talk unseasonably joyous and sad.
III. Silly merriment exhibited in too frequent laughter.
IV. Conceit expressed in much talking.
V. Eccentricity attaching exaggerated importance to one’s own conduct.
VI. Self-assertion holding oneself to be more pious than others.
VII. Presumption readiness to undertake anything.
VIII. Defense of wrong-doing.
IX. Unreal confession detected when severe penance is imposed.
X. Rebellion against the rules and the brethren.
XI. Liberty to sin.
XII. Habitual transgression.

For other episodes in the series visit the Discerning Hearts page for Dr. Anthony Lilles

 

Here is the bibliography that Dr. Lilles spoke of in this episode:

The Mystery of Faith in the Wisdom of the Saints

Saints, other figures, dates and bibliographic information

 

St. Benedict of Nursia  – b. 480 –  d. 547.

St. Benedict.  The Rule.  Edited by Timothy Fry, O.S.B.  New York: Vintage Books, Random House, 1981, 1998.

 

St. Bernard of Clairvaux – b. 1090 – d. 1153

St. Bernard of Clairvaux. Selected Works. Trans. G.R. Evans. Classics of Western Spirituality.  Mahwah, NY: Paulist Press, 1987.

Read more

DC38 St. John of Avila pt 1 – The Doctors of the Church: The Charism of Wisdom w/ Dr. Matthew Bunson


Dr. Matthew Bunson discusses the life, times and teachings of St. John of Avila

  • Born: January 6, 1499, Almodóvar del Campo, Spain
  • Died: May 10, 1569, Montilla, Spain

 

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI

From the General Audience on St. John of Avila

Thanks to his insight into the times and his excellent academic training, John of Avila was an outstanding theologian and a true humanist. He proposed the establishment of an international court of arbitration to avoid wars and he invented and patented a number of engineering devices. Leading a life of great poverty, he devoted himself above all to encouraging the Christian life of those who readily listened to his preaching and followed him everywhere. He was especially concerned for the education and instruction of boys and young men, especially those studying for the priesthood. He founded several minor and major colleges, which after the Council of Trent would become seminaries along the lines laid down by that Council. He also founded the University of Baeza, which was known for centuries for its work of training clerics and laity.

3. John of Avila was a contemporary, friend and counsellor of great saints, and one of the most celebrated and widely esteemed spiritual masters of his time.

Saint Ignatius Loyola, who held him in high regard, was eager for him to enter the nascent “Company” which was to become the Society of Jesus. Although he himself did not enter, the Master directed some thirty of his best students to the Society. Juan Ciudad, later Saint John of God, the founder of the Order of Hospitallers, was converted by listening to the saintly Master and thereafter relied on him as his spiritual director. The grandee Saint Francis Borgia, later the General of the Society of Jesus, was another important convert thanks to the help of Father Avila. Saint Thomas of Villanova, Archbishop of Valencia, disseminated Father Avila’s catechetical method in his diocese and throughout the south of Spain. Among Father Avila’s friends were Saint Peter of Alcántara, Provincial of the Franciscans and reformer of the Order, and Saint John de Ribera, Bishop of Badajoz, who asked him to provide preachers to renew his diocese and later, as Archbishop of Valencia, kept a manuscript in his library containing 82 of John’s sermons. Teresa of Jesus, now a Doctor of the Church, underwent great trials before she was able to send him the manuscript of her Autobiography. Saint John of the Cross, also a Doctor of the Church, was in touch with his disciples in Baeza who assisted in the Carmelite reform. Blessed Bartholomew of the Martyrs was acquainted with his life and holiness through common friends, and many others acknowledged the moral and spiritual authority of the Master.
For more visit Vatican.va

Dr. Matthew E. Bunson is a Register senior editor and a senior contributor to EWTN News. For the past 20 years, he has been active in the area of Catholic social communications and education, including writing, editing, and teaching on a variety of topics related to Church history, the papacy, the saints, and Catholic culture. He is faculty chair at Catholic Distance University, a senior fellow of the St. Paul Center for Biblical Theology, and the author or co-author of over 50 books including The Encyclopedia of Catholic History, The Pope Encyclopedia, We Have a Pope! Benedict XVI, The Saints Encyclopedia and best-selling biographies of St. Damien of Molokai and St. Kateri Tekakwitha.

DC37 St. Catherine of Siena pt 2 – The Doctors of the Church: The Charism of Wisdom w/ Dr. Matthew Bunson


Dr. Matthew Bunson discusses the life, times and teachings of St. Catherine of Siena

  1. Born: March 17, 1347, Siena, Italy
  2. Died: April 29, 1380, Rome
  3. Nationality: Italian

For more on St. Catherine of Siena and her teachings visit her Discerning Hearts page

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI

From the General Audience on St. Catherine of Siena

A true and authentic spiritual family was built up around such a strong and genuine personality; people fascinated by the moral authority of this young woman with a most exalted lifestyle were at times also impressed by the mystical phenomena they witnessed, such as her frequent ecstasies. Many put themselves at Catherine’s service and above all considered it a privilege to receive spiritual guidance from her. They called her “mother” because, as her spiritual children, they drew spiritual nourishment from her. Today too the Church receives great benefit from the exercise of spiritual motherhood by so many women, lay and consecrated, who nourish souls with thoughts of God, who strengthen the people’s faith and direct Christian life towards ever loftier peaks. “Son, I say to you and call you”, Catherine wrote to one of her spiritual sons, Giovanni Sabbatini, a Carthusian, “inasmuch as I give birth to you in continuous prayers and desire in the presence of God, just as a mother gives birth to a son” (Epistolario, Lettera n. 141: To Fr Giovanni de’ Sabbatini). She would usually address the Dominican Fr Bartolomeo de Dominici with these words: “Most beloved and very dear brother and son in Christ sweet Jesus”.St. Catherine of Siena Novena Day 1

Another trait of Catherine’s spirituality is linked to the gift of tears. They express an exquisite, profound sensitivity, a capacity for being moved and for tenderness. Many Saints have had the gift of tears, renewing the emotion of Jesus himself who did not hold back or hide his tears at the tomb of his friend Lazarus and at the grief of Mary and Martha or at the sight of Jerusalem during his last days on this earth. According to Catherine, the tears of Saints are mingled with the blood of Christ, of which she spoke in vibrant tones and with symbolic images that were very effective: “Remember Christ crucified, God and man….. Make your aim the Crucified Christ, hide in the wounds of the Crucified Christ and drown in the blood of the Crucified Christ” (Epistolario, Lettera n. 21: Ad uno il cui nome si tace [to one who remains anonymous]). Here we can understand why, despite her awareness of the human shortcomings of priests, Catherine always felt very great reverence for them: through the sacraments and the word they dispense the saving power of Christ’s Blood. The Sienese Saint always invited the sacred ministers, including the Pope whom she called “sweet Christ on earth”, to be faithful to their responsibilities, motivated always and only by her profound and constant love of the Church. She said before she died: “in leaving my body, truly I have consumed and given my life in the Church and for the Holy Church, which is for me a most unique grace” (Raimondo da Capua, S. Caterina da Siena, Legenda maior, n. 363). Hence we learn from St Catherine the most sublime science: to know and love Jesus Christ and his Church. In the Dialogue of Divine Providence, she describes Christ, with an unusual image, as a bridge flung between Heaven and earth. This bridge consists of three great stairways constituted by the feet, the side and the mouth of Jesus. Rising by these stairways the soul passes through the three stages of every path to sanctification: detachment from sin, the practice of the virtues and of love, sweet and loving union with God.

Dear brothers and sisters, let us learn from St Catherine to love Christ and the Church with courage, intensely and sincerely. Therefore let us make our own St Catherine’s words that we read in the Dialogue of Divine Providence at the end of the chapter that speaks of Christ as a bridge: “out of mercy you have washed us in his Blood, out of mercy you have wished to converse with creatures. O crazed with love! It did not suffice for you to take flesh, but you also wished to die!… O mercy! My heart drowns in thinking of you: for no matter where I turn to think, I find only mercy” (chapter 30, pp. 79-80).

For more visit Vatican.va

Dr. Matthew E. Bunson is a Register senior editor and a senior contributor to EWTN News. For the past 20 years, he has been active in the area of Catholic social communications and education, including writing, editing, and teaching on a variety of topics related to Church history, the papacy, the saints, and Catholic culture. He is faculty chair at Catholic Distance University, a senior fellow of the St. Paul Center for Biblical Theology, and the author or co-author of over 50 books including The Encyclopedia of Catholic History, The Pope Encyclopedia, We Have a Pope! Benedict XVI, The Saints Encyclopedia and best-selling biographies of St. Damien of Molokai and St. Kateri Tekakwitha.

DC36 St. Catherine of Siena pt 1– The Doctors of the Church: The Charism of Wisdom w/ Dr. Matthew Bunson

 
Dr. Matthew Bunson discusses the life, times and teachings of St. Catherine of Siena

  1. Born: March 17, 1347, Siena, Italy
  2. Died: April 29, 1380, Rome
  3. Nationality: Italian

For more on St. Catherine of Siena and her teachings visit her Discerning Hearts page

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI

From the General Audience on St. Catherine of Siena

Today I would like to talk to you about a woman who played an eminent role in the history of the Church: St Catherine of Siena. The century in which she lived — the 14th — was a troubled period in the life of the Church and throughout the social context of Italy and Europe. Yet, even in the most difficult times, the Lord does not cease to bless his People, bringing forth Saints who give a jolt to minds and hearts, provoking conversion and renewal.Fr. Thomas McDermott - Prayer and the Dominican Tradition 2

Catherine is one of these and still today speaks to us and impels us to walk courageously toward holiness to be ever more fully disciples of the Lord.

Born in Siena in 1347, into a very large family, she died in Rome in 1380. When Catherine was 16 years old, motivated by a vision of St Dominic, she entered the Third Order of the Dominicans, the female branch known as the Mantellate. While living at home, she confirmed her vow of virginity made privately when she was still an adolescent and dedicated herself to prayer, penance and works of charity, especially for the benefit of the sick.

When the fame of her holiness spread, she became the protagonist of an intense activity of spiritual guidance for people from every walk of life: nobles and politicians, artists and ordinary people, consecrated men and women and religious, including Pope Gregory xi who was living at Avignon in that period and whom she energetically and effectively urged to return to Rome.

She travelled widely to press for the internal reform of the Church and to foster peace among the States. It was also for this reason that Venerable Pope John Paul ii chose to declare her Co-Patroness of Europe: may the Old Continent never forget the Christian roots that are at the origin of its progress and continue to draw from the Gospel the fundamental values that assure justice and harmony.

Like many of the Saints, Catherine knew great suffering. Some even thought that they should not trust her, to the point that in 1374, six years before her death, the General Chapter of the Dominicans summoned her to Florence to interrogate her. They appointed Raymund of Capua, a learned and humble Friar and a future Master General of the Order, as her spiritual guide. Having become her confessor and also her “spiritual son”, he wrote a first complete biography of the Saint. She was canonized in 1461.

For more visit Vatican.va

Dr. Matthew E. Bunson is a Register senior editor and a senior contributor to EWTN News. For the past 20 years, he has been active in the area of Catholic social communications and education, including writing, editing, and teaching on a variety of topics related to Church history, the papacy, the saints, and Catholic culture. He is faculty chair at Catholic Distance University, a senior fellow of the St. Paul Center for Biblical Theology, and the author or co-author of over 50 books including The Encyclopedia of Catholic History, The Pope Encyclopedia, We Have a Pope! Benedict XVI, The Saints Encyclopedia and best-selling biographies of St. Damien of Molokai and St. Kateri Tekakwitha.

DC35 St. Bonaventure pt. 2 – The Doctors of the Church: The Charism of Wisdom w/ Dr. Matthew Bunson


Dr. Matthew Bunson discusses the life, times and teachings of St. Bonaventure

  • Born: 1221, Bagnoregio, Italy
  • Died: July 15, 1274, Lyon, France
  • Education: University of Paris

 

For more on St. Bonaventure and his teachings

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI

From the General Audience on St. Bonaventure

In this regard, St Bonaventure, as Minister General of the Franciscans, took a line of government which showed clearly that the new Order could not, as a community, live at the same “eschatological height” as St Francis, in whom he saw the future world anticipated, but guided at the same time by healthy realism and by spiritual courage he had to come as close as possible to the maximum realization of the Sermon on the Mount, which for St Francis was the rule, but nevertheless bearing in mind the limitations of the human being who is marked by original sin.

Thus we see that for St Bonaventure governing was not merely action but above all was thinking and praying. At the root of his government we always find prayer and thought; all his decisions are the result of reflection, of thought illumined by prayer. His intimate contact with Christ always accompanied his work as Minister General and therefore he composed a series of theological and mystical writings that express the soul of his government. They also manifest his intention of guiding the Order inwardly, that is, of governing not only by means of commands and structures, but by guiding and illuminating souls, orienting them to Christ.

I would like to mention only one of these writings, which are the soul of his government and point out the way to follow, both for the individual and for the community:  the Itinerarium mentis in Deum, [The Mind’s Road to God], which is a “manual” for mystical contemplation. This book was conceived in a deeply spiritual place:  Mount La Verna, where St Francis had received the stigmata. In the introduction the author describes the circumstances that gave rise to this writing:  “While I meditated on the possible ascent of the mind to God, amongst other things there occurred that miracle which happened in the same place to the blessed Francis himself, namely the vision of the winged Seraph in the form of a Crucifix. While meditating upon this vision, I immediately saw that it offered me the ecstatic contemplation of Fr Francis himself as well as the way that leads to it” (cf. The Mind’s Road to God, Prologue, 2, in Opere di San Bonaventura. Opuscoli Teologici / 1, Rome 1993, p. 499).

The six wings of the Seraph thus became the symbol of the six stages that lead man progressively from the knowledge of God, through the observation of the world and creatures and through the exploration of the soul itself with its faculties, to the satisfying union with the Trinity through Christ, in imitation of St Francis of Assisi. The last words of St Bonaventure’s Itinerarium, which respond to the question of how it is possible to reach this mystical communion with God, should be made to sink to the depths of the heart:  “If you should wish to know how these things come about, (the mystical communion with God) question grace, not instruction; desire, not intellect; the cry of prayer, not pursuit of study; the spouse, not the teacher; God, not man; darkness, not clarity; not light, but the fire that inflames all and transports to God with fullest unction and burning affection…. Let us then… pass over into darkness; let us impose silence on cares, concupiscence, and phantasms; let us pass over with the Crucified Christ from this world to the Father, so that when the Father is shown to us we may say with Philip, “It is enough for me‘” (cf. ibid., VII 6).

For more visit Vatican.va

Dr. Matthew E. Bunson is a Register senior editor and a senior contributor to EWTN News. For the past 20 years, he has been active in the area of Catholic social communications and education, including writing, editing, and teaching on a variety of topics related to Church history, the papacy, the saints, and Catholic culture. He is faculty chair at Catholic Distance University, a senior fellow of the St. Paul Center for Biblical Theology, and the author or co-author of over 50 books including The Encyclopedia of Catholic History, The Pope Encyclopedia, We Have a Pope! Benedict XVI, The Saints Encyclopedia and best-selling biographies of St. Damien of Molokai and St. Kateri Tekakwitha.

DC34 St. Bonaventure pt. 1 – The Doctors of the Church: The Charism of Wisdom w/ Dr. Matthew Bunson

Dr. Matthew Bunson discusses the life, times and teachings of St. Bonaventure pt. 1

  • Born: 1221, Bagnoregio, Italy
  • Died: July 15, 1274, Lyon, France
  • Education: University of Paris

 

For more on St. Bonaventure and his teachings

From Vatican.va, an excerpt from the teachings of Pope Benedict XVI

From the General Audience on St. Bonaventure

St Bonaventure, in all likelihood born in 1217, died in 1274. Thus he lived in the 13th century, an epoch in which the Christian faith which had deeply penetrated the culture and society of Europe inspired imperishable works in the fields of literature, the visual arts, philosophy and theology. Among the great Christian figures who contributed to the composition of this harmony between faith and culture Bonaventure stands out, a man of action and contemplation, of profound piety and prudent government.

He was called Giovanni di Fidanza. An episode that occurred when he was still a boy deeply marked his life, as he himself recounts. He fell seriously ill and even his father, who was a doctor, gave up all hope of saving him from death. So his mother had recourse to the intercession of St Francis of Assisi, who had recently been canonized. And Giovanni recovered.

The figure of the Poverello of Assisi became even more familiar to him several years later when he was in Paris, where he had gone to pursue his studies. He had obtained a Master of Arts Diploma, which we could compare with that of a prestigious secondary school in our time. At that point, like so many young men in the past and also today, Giovanni asked himself a crucial question: “What should I do with my life?”. Fascinated by the witness of fervour and evangelical radicalism of the Friars Minor who had arrived in Paris in 1219, Giovanni knocked at the door of the Franciscan convent in that city and asked to be admitted to the great family of St Francis’ disciples. Many years later he explained the reasons for his decision: he recognized Christ’s action in St Francis and in the movement he had founded. Thus he wrote in a letter addressed to another friar: “I confess before God that the reason which made me love the life of blessed Francis most is that it resembled the birth and early development of the Church. The Church began with simple fishermen, and was subsequently enriched by very distinguished and wise teachers; the religion of Blessed Francis was not established by the prudence of men but by Christ” (Epistula de tribus quaestionibus ad magistrum innominatum, in Opere di San Bonaventura. Introduzione generale, Rome 1990, p. 29).

So it was that in about the year 1243 Giovanni was clothed in the Franciscan habit and took the name “Bonaventure”. He was immediately sent to study and attended the Faculty of Theology of the University of Paris where he took a series of very demanding courses. He obtained the various qualifications required for an academic career earning a bachelor’s degree in Scripture and in the Sentences. Thus Bonaventure studied profoundly Sacred Scripture, the Sentences of Peter Lombard the theology manual in that time and the most important theological authors. He was in contact with the teachers and students from across Europe who converged in Paris and he developed his own personal thinking and a spiritual sensitivity of great value with which, in the following years, he was able to infuse his works and his sermons, thus becoming one of the most important theologians in the history of the Church. It is important to remember the title of the thesis he defended in order to qualify to teach theology, the licentia ubique docendi, as it was then called. His dissertation was entitled Questions on the knowledge of Christ. This subject reveals the central role that Christ always played in Bonaventure’s life and teaching. We may certainly say that the whole of his thinking was profoundly Christocentric.

For more visit Vatican.va

Dr. Matthew E. Bunson is a Register senior editor and a senior contributor to EWTN News. For the past 20 years, he has been active in the area of Catholic social communications and education, including writing, editing, and teaching on a variety of topics related to Church history, the papacy, the saints, and Catholic culture. He is faculty chair at Catholic Distance University, a senior fellow of the St. Paul Center for Biblical Theology, and the author or co-author of over 50 books including The Encyclopedia of Catholic History, The Pope Encyclopedia, We Have a Pope! Benedict XVI, The Saints Encyclopedia and best-selling biographies of St. Damien of Molokai and St. Kateri Tekakwitha.

DC32 St. Gregory of Narek – The Doctors of the Church: The Charism of Wisdom w/ Dr. Matthew Bunson

St. Gregory of Narek Doctors of the Church with Dr. Matthew Bunson Podcast

Dr. Matthew Bunson discusses the life, times and teachings of St. Gregory of Narek

Born: 951 Rshtunik, Vaspurakan, Bagratid Armenia
Died 1003 Narekavank, Vaspurakan, Armenia
Feast 13 October (Holy Translators day); 27 February (Roman Catholic Church)

For more on St. Gregory of Narek and his teachings visit this excellent website:

“Speaking with God from the Depths of the Heart”

From the Vatican Insider:

Pope Francis has approved the decision of the Congregation for Saints. The Armenian saint was born in 950 AD in present-day Turkey

ANDREA TORNIELLI
vatican city

An Armenian saint has been declared a Doctor of the Church. In last Saturday’s audience with the cardinal Prefect of the Congregation for the Causes of Saints, Pope Francis approved the proposal put forward by the Plenary Session of the Congregation, agreeing for the title of Doctor of the Universal Church to be conferred upon Gregory of Narek.

 St. Gregory, a priest and monk, was born circa 950 AD in Andzevatsik (formerly Armenia, present-day Turkey) to a family of writers. He died circa 1005 in Narek (formerly Armenia, present-day Turkey). His father, Khosrov, was an archbishop. Having lost his mother at a young age, Gregory was brought up by his cousin, Anania of Narek, founder of the local school and village. The saint lived most of his life in the monasteries of Narek (in what was once called Great Armenia), where he taught at the monastic school. He is considered one of Armenian literature’s greatest poets.

 The cult of St. Gregory of Narek will be marked on 27 February in the Roman Martyrology. He will be defined as “monk, doctor of the Armenians, distinguished for his writings and mystic science”.

 The papal decision comes just weeks before Francis is due to commemorate the centenary of the Armenian massacre on 12 April in St. Peter’s Basilica. The Medz Yeghern as the Armenian massacre is called, took place in 1915.

For more from Dr. Matthew Bunson check out his Discerning Hearts page

Dr. Matthew E. Bunson is a Register senior editor and a senior contributor to EWTN News. For the past 20 years, he has been active in the area of Catholic social communications and education, including writing, editing, and teaching on a variety of topics related to Church history, the papacy, the saints, and Catholic culture. He is faculty chair at Catholic Distance University, a senior fellow of the St. Paul Center for Biblical Theology, and the author or co-author of over 50 books including The Encyclopedia of Catholic History, The Pope Encyclopedia, We Have a Pope! Benedict XVI, The Saints Encyclopedia and best-selling biographies of St. Damien of Molokai and St. Kateri Tekakwitha.

St. John of the Cross – Living Flame of Love, My Soul is a Candle

The Living Flame Of Love

St. John of the Cross

Songs of the soul in the intimate communication of loving union with God.

1. O living flame of love
that tenderly wounds my soul
in its deepest center! Since
now you are not oppressive,
now consummate! if it be your will:
tear through the veil of this sweet encounter!

2. O sweet cautery,
O delightful wound!
O gentle hand! O delicate touch
that tastes of eternal life and pays every debt!
In killing you changed death to life.

3. O lamps of fire! in whose splendors
the deep caverns of feeling,
once obscure and blind,
now give forth, so rarely, so exquisitely,
both warmth and light to their Beloved.

4. How gently and lovingly
you wake in my heart,
where in secret you dwell alone;
and in your sweet breathing,
filled with good and glory,
how tenderly you swell my heart with love.

 

Thank you to Deacon Omar Guiterrez for giving voice to this poem of St. John of the Cross

 

“Virgin Mary, all nature is blessed by you” – St. Anselm from the Office of Readings

From a sermon by Saint Anselm, bishop

Virgin Mary, all nature is blessed by you

Blessed Lady, sky and stars, earth and rivers, day and night – everything that is subject to the power or use of man – rejoice that through you they are in some sense restored to their lost beauty and are endowed with inexpressible new grace. All creatures were dead, as it were, useless for men or for the praise of God, who made them. The world, contrary to its true destiny, was corrupted and tainted by the acts of men who served idols. Now all creation has been restored to life and rejoices that it is controlled and given splendour by men who believe in God. The universe rejoices with new and indefinable loveliness. Not only does it feel the unseen presence of God himself, its Creator, it sees him openly, working and making it holy. These great blessings spring from the blessed fruit of Mary’s womb.

Through the fullness of the grace that was given you, dead things rejoice in their freedom, and those in heaven are glad to be made new. Through the Son who was the glorious fruit of your virgin womb, just souls who died before his life-giving death rejoice as they are freed from captivity, and the angels are glad at the restoration of their shattered domain.

Lady, full and overflowing with grace, all creation receives new life from your abundance. Virgin, blessed above all creatures, through your blessing all creation is blessed, not only creation from its Creator, but the Creator himself has been blessed by creation.

To Mary God gave his only-begotten Son, whom he loved as himself. Through Mary God made himself a Son, not different but the same, by nature Son of God and Son of Mary. The whole universe was created by God, and God was born of Mary. God created all things, and Mary gave birth to God. The God who made all things gave himself form through Mary, and thus he made his own creation. He who could create all things from nothing would not remake his ruined creation without Mary.

God, then, is the Father of the created world and Mary the mother of the re-created world. God is the Father by whom all things were given life, and Mary the mother through whom all things were given new life. For God begot the Son, through whom all things were made, and Mary gave birth to him as the Saviour of the world. Without God’s Son, nothing could exist; without Mary’s Son, nothing could be redeemed.

Truly the Lord is with you, to whom the Lord granted that all nature should owe as much to you as to himself.

Excerpts from the English translation of The Liturgy of the Hours (Four Volumes) © 1974, International Commission on English in the Liturgy Corporation. All rights reserved.”