Book digitized by Google from the library of Harvard University and uploaded to the Internet Archive by user tpb. Franciscan mystical traditions reached their apogee in Spain, evidenced by the rising popularity of quietism; the torrent of spiritual books in Spanish. A Book of Daily Prayers for the Spiritual Children of St. Francis of Assisi. Rule of Life for Franciscans who are Consecrated to Mary. ET THE EXTRA TERRESTRIAL FULL MOVIE TORRENT Shown in the. Remote workstation you need to offer to keep tabs. Thankfully these are. Could it be and you should use your library to prevent unwanted.
Also available in pdf format at the Catholic Harbor of Faith and Morals [Note: The last mentioned website, while it contains many valuable classics of Catholic doctrine and spirituality, is administered by persons who reject the Second Vatican Council. The Life of St. Washbourne, ]. May be read online, and available in pdf, epub, mobi, and other formats, at Internet Archive. Disponible en JesusMarie. Disponible dans Internet Archive.
See this legally free ebook:. Laurence Costelloe, O. Available at Internet Archive , ManyBooks. May be read online at the Holy See. Patenaude Available in pdf format at Providence College Digital Commons. Patenaude, May 9, , at Catholic World Report. The text may be read at the Holy See , and the video address may be viewed at Youtube.
Verger Tours: Alfred Mame et Fils, And if the grammar is wrong, please correct me. Available in PDF format on this page of Caccioppoli. Pio, drawn from an extensive bibliography. See this legally free ebook: St. Maximilian Kolbe , by Fr.
Teresio Bosco, S. The book describes at length the various virtues, and how the reader should live in order to see them reflected in their own life, with the Virgin Mary as their model for sanctity. Volume one deals with the Conception of the Blessed Virgin Mary. If you are not in the USA, please verify the copyright status of these works in your own country before downloading, otherwise you may be violating copyright laws. Download cover art Download CD case insert.
Play Book I Chapter I. Book I Chapter II. Book I Chapter IV. Book I Chapter V. Book I Chapter VI. Book I Chapter IX. Book I Chapter X.
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Now it is because of Jesus Christ, at His request, to His credit and according to His plan that in Him, for Him and through Him all creatures in their turn receive their being. Of all these creatures in heaven and on earth, organic, inert, voiceless, intelligent, free, Christ is the principle of their creation. So true is it that Christ depends on no creature, that on the contrary without Christ no creature would exist.
He is also and primarily the cause of the predestination of free creatures- -angels and men. These moral and spiritual creatures are from the beginning established in the order of charity, that is to say they are predestined to share in the personal life of the Triune-God. In Christ they are called to glory.
Because of this glory, graces are prepared and offered to them which will make them capable and worthy to receive it. These graces were merited for them by Christ. For this reason they are created in a nature adapted to this grace and to this glory. Let us study the order, or, if we prefer, the hierarchy of the manifestations of divine charity, of the God who is Love.
Eternally, essential Love subsists in a trinity of Persons The going out of the Son, willed absolutely for its own sake, is the Incarnation and gave God "One who loved Him". Further manifestations are:. From the essential function of the Incarnate Son, Christ Jesus, results the necessity and efficacy of His mediation. He is the only mediator between God and men. Because all depends on Him, all comes from Him, passes through Him from God to other beings, in existence, in action, in knowledge, merit and reward, so all returns to God through Him.
What has value, has value only in Him. God knows, wills, approves only Christ, or in Christ, or because of Christ. Reciprocally no one knows God, loves God or serves Him efficaciously, no one comes to God, no one pleases Him but in Christ and through Him. Christ, the principle of God's works is the means medium of created activity, He is the center of the Universe. Furthermore whoever lives, thinks, loves, acts, serves in Him can be sure of God's good pleasure; the infinite pleasure taken by the Father and the First-born give value to the works of all His other children.
This is the second important affirmation of Franciscan "mystique. Created later, the free creature restrictively man did not maintain the high level of his vocation and fell by sin, both original and actual. Sinner, as he is, he is still, despite his rebellion, subject to Christ, tributary to Christ in his being, in his life, in his end.
God is not the implacable redresser of his offense, but a loving Father who authorities His eldest Son, His beloved Son to devote Himself to the salvation of His rebel brothers and makes it possible for Him to make this reparation by giving Him a freely-chosen power of suffering, extraordinary and miraculous. Christ is not the victim of a sanguinary prosecution, which takes delight in torturing One who is innocent in place of those who are guilty.
He is a friend who offers Himself spontaneously, out of love for Father and children, to draw His guilty loved ones from the abyss where they have hurled themselves and to ransom them at whatever cost to Himself. Compassion, in souls who have been redeemed at so high a cost, is less a debt that has been contracted or a payment, but rather a voluntary imitation; and pain that is accepted, even deliberately sought in penance, becomes not so much a disciplinary procedure but is rather a return of love: Christ loved me and delivered Himself up for me!
From this absolute priority of the predestination of Christ Jesus; from His universal primacy over all creatures; from the subordination of all other destinies to His own; from the necessity of His mediation flow consequences that limit, determine and govern all Franciscan spirituality. It is not made up of disparate and heterogeneous parts.
Seemingly this, too, is true of man's total existence. Because all creatures owe their being to Christ and are ordained to Him as to their end, in their activity and their destiny, the order of the world is Christian. Nothing in the world, nothing that has ever been in the world, nothing that ever will be in the world can be pagan, or apart from God or contrary to God, nor bad in itself, nor even dangerous.
The revolt of sinners, the disorder of original or actual sin made right by grace, promised or given, can harm their free and responsible agents since they are for all the others an occasion of common effort, or of merit. Under the various forms of temporal trial and eternal fulfillment, of activity by the individual, the family or civil and ecclesiastic society, of personal or liturgical piety, of human labor, of scientific or moral culture, man's life remains one and the same.
All in Christ and through Christ are unified and tend to charity, that is God's love for man and man's love for God, man's love of God and of his neighbor man's salvation and God's honor. Their "nature", their end, their actions are supernaturalized, whether they know it or not, whether they want it or refuse it.
To remain in the truth, in the objective and ontological reality of their psychology and of their history, we must therefore never forget the secret presence of the internal activity of this element which is not logical but vital. The ascetic and the apostle ought to count on it. He ought always remember that the just man lives "supernaturally", as in his normal state, not through his individual effort but through communication in the life of Christ.
The sinner and formal infidel do not live "supernaturally", consequently they are in a state of violence from which the whole power of the divine order tends to withdraw them, just as the law of gravity tends to draw bodies to their center. In the same manner a stone held in an instable position is not withdrawn from the pull of gravity, so the sinner is not excluded from the order he is violating, on the contrary he is being constantly invited to integrate himself in it once again.
There is great power in this thought for those who seek to convert souls! As a matter of fact each one must do this work for himself, surrendering himself to whatever demands are made by Christ and by his coheirs in this great act of collaboration because, although "salvation is a personal work, it is not individual". Nevertheless, no one is asked to work for a vague and uncertain result. No: the result is secured and success is certain. Because the efforts made by the faithful soul who works for his salvation, and the functional or ministerial efforts of the apostle who labors for the salvation of his brothers are in reality the works of Christ Himself, so they are bound to attain this end and please God.
The efforts required, the practices proposed, the exercises undertaken, are obviously those recommended in other schools of spirituality. But there is a difference. Motives of fear and hope are neither disdained or underestimated, but they are kept in a subordinate position, enlivened by faith which provides their objects and by love which widens their horizons.
Christ loved me and delivered Himself up for me, this is the motive of conversion, perseverance and consummation. The dominant motive of charity, truly affecting unity of life, of activity and of fruit between Christ and the faithful soul, not by outward imitation but by an inner transformation is the formal work of the blessed Eucharist. It is known first by faith, is accepted by the will, and realized in every domain, and when the goal is reached it can be consciously verified.
This awareness can be considered as the summit of mystical union, the prelude to eternal union where Christ will be all in all in God, according to His promise: "I will manifest myself to him". Since Christ is by nature--can we say, and not by a subsequent and arbitrary will of God--the sole mediator between God and men, no one comes to the Father except through Him and in Him. In return, no one is pleasing to the Father and heard by Him except in Christ and through Christ.
Nor does the Father ever hide from anyone who asks for Him in the name of and out of love for His Beloved: whoever the soul may be, the Father welcomes him and answers his prayer. Taught these truths, the Franciscan soul does not pretend to present himself alone before God, not to know God except through the visible image which He has pleased to give us of Himself. To see the Son is to see the Father. On the one hand the Franciscan soul does not in his unworthiness place any obstacles to divine favors because his unworthiness is fundamental; to free himself of this unworthiness, would that not be to imply that these favors can be merited and reduced to something that man can condignly acquire?
The Franciscan asks and waits. On the other hand, the soul will not admit that the holy Humanity can be an obstacle to the knowledge of God: but through the wounds of Jesus crucified, he will try humbly to attain to the contemplation of the Trinity. This point is also characteristic: the God of the Franciscan soul is indeed the Triune-God, the Father of Jesus Christ, the living God and not the abstract God of philosophers and savants.
Nor is this done, as it were, by constraint or by force. Our desire is to be clothed, not despoiled, in order that what is mortal in us can be absorbed by life. To do this all that is necessary is:. Who can fail to see that this spirituality generates joy, optimism, generosity and sacrifice, because it is based on charity, confidence and humility as is amply attested by the life and number of the saints of the Order?
Whatever may be the sum total of the creature's resistances and defections, the soul knows that the loving plan of the Trinity is not frustrated. This has been perfectly accomplished and can never be undone. Besides, to give glory to God and to rejoice with Him, the soul need not have recourse to this supposition a horrible thought if we dwell on it , that hell glorifies God as much as does heaven.
For such a soul it is enough to know that Christ has, in advance, given all due adoration, all due service, and that through Christ and in Christ, the soul may worthily adore, love and serve God. The soul may love Him above all things and more than self, without needing to be pleased with a profit from the unhappiness of any creature.
The Franciscan finds all creation good. All creation is his brother. It contains no hidden snares. It lifts him to God. He can trust it, use it, enjoy it with thanksgiving and discretion. Men, more than all other creatures are dear to us. They are our brothers. Redeemed by Christ, they are coheirs with Christ, God's children by the same title that we are.
Fraternal charity is for us a privilege that we ought to enjoy rather than a duty that we must perform with pain. We do not look upon ourselves as enemies, but as ignorant men who are to be drawn to the truth, as wanderers who are to be led back to the way, as dead men to be brought to Life. This work of life and love is to us more precious and seems more urgent, more easily accomplished and more likely to succeed, because it is Christ's work not our own.
Moreover, collaborating with us in this work are all the orders of the world, the activity of spirits, the invitations of grace. And whatever seems to resist us, may do so only because of our ignorance and may in reality be enveloped by the Savior's charity. So we treat, neither Truth nor Life, as if they were our own possessions, nor do we act as if God's glory were our own and could be harmed when we harm ourselves. The discipline whereby the ascetic controls his faculties and his senses in order that they be docile and faithful to the directives of the spirit of Jesus, is for the Franciscan not a work of violence, repression or destruction but of growth and perfection.
According to other schools of spirituality the old man is enemy number one, he must be hounded until death. To the Franciscan he is a brother in chains who must be freed from his fetters. Nature is a daughter of God and therefore good: all she needs is discipline. Brother Francis himself admitted that "brother ass" had served him well and he reproached himself for treating him so badly on many occasions. So it is our duty to be fully and totally ourselves, that is to say "each one must in his own way be Christ".
The abnegation required of us, as it is of all Christians, consists in substituting for our imperfect thoughts, wills and feelings which are so often centered on a visible good, the perfect thoughts wills and feelings of Christ which are raised to the unseen good above. We write renouncement, we read plenitude. Sorrow is for us not an end in itself but a means of giving proofs of our faith and thanksgiving to Christ who was crucified through love. Fully conscious that alone we can do nothing and that Christ Jesus our head can and wishes to do all in us and with us; conscious, too, that as a matter of fact He has already successfully done all, our joy is immense and our hope unshakable.
When we humble ourselves before Him, when we unite ourselves to Him, when we substitute for the imperfection of our ways and our works His plenitude and perfection in the adoration of the Blessed Trinity, the loving service of God and of neighbor, we can repeat with certitude, knowing the full meaning of our words: "I live, now not I, but Christ lives in me; for what I now do in the weakness of the body, I do through faith in the plenitude of Him who loving me has given Himself to me and for me".
The Franciscan soul is never alone whether he presents himself before God or whether he goes to serve his brethren. He knows that he is always "in Christ Jesus", "in Christo Jesus," guided by the Spirit of Jesus and that he acts according to that guidance. Through Christ and with Christ, the Franciscan adores, praises, prays. This "elan" towards God is paralyzed neither by unworthiness nor powerlessness, because, although he comes empty-handed and unadorned, he is rich with the graces and merits of his Mediator who is always living to intercede for him with God.
Like Christ and with Christ, the Franciscan adores, exalts, pleads and repairs for the Church. Christ is dearer to him than he is to himself. For Christ and with Christ, he serves. Set-backs have no meaning for him. His works are not his own. His zeal is all the greater because he is personally disinterested.
Temporal success is not his goal, either in the conquest of souls or the slower, harder conquest of self, because the Master looks to the effort and gives no creature the glory of achievement. Is it not the Master who acts through and with and in the soul? To Him be all honor because from Him comes the power to will and to act!
To complete this synthetic exposition of Franciscan spirituality we must now show the role and the relative importance of devotions that are part of the spiritual life. The Franciscan knows with the certitude of faith that he already possesses the object of his hope and of his love, so he is not overly concerned about some form of a higher and more or less unverifiable experience of these realities.
In spite of this--or perhaps because of this--charismatic prayer has never been lacking among Franciscans. Nor is it even the best means. It is the only and essential means and without it there can be no conformity. This is true because conformity is not a series of exterior acts designed to produce some outer resemblance.
It is a vitalizing effort to reproduce in the disciple by interior assimilation the Master's life and ways, just as children resemble their parents. It follows that this identification is the result rather of eucharistic communion than of any personal striving.
He is in fact the devotion. By this we mean that He is the inner principle of Franciscan spiritual life, the dynamic of Franciscan activity, the author of a living transformation in Christ. As a result the soul, like a child, is freed from the letter that kills. Christ's life, through the power of the Spirit of Christ and the collaboration of our Lady, becomes the soul's life.
In Franciscan spirituality her place must be next to Christ, after Him and with Him. She is the Mother of Christ the Head by God's choice and her own consent. She is also the Mother of His members. This three-fold Church triumphs in the heaven of angels and saints, suffers in purgatory, and struggles on earth where it is visible and invisible, hierarchic and spiritual.
From this Church the soul receives doctrine and sacraments, to this Church the soul returns love and obedience. They are valued highly but other means. The latter is not to be confused with prayer because the enlightened Franciscan docile to the Holy Spirit and conformed to the acts and thoughts of Christ that is to His mysteries and His states is by nature contemplative and Christ is the object ant means of a tender knowledge of God, of a wisdom which is eternal life.
These examples will suffice. They show that the introduction of these devotions does no violence to our theses and adds nothing incongruous. On the contrary, they serve to bring out the integrity and true meaning of Franciscan spirituality. They do not endanger its unity nor obscure its pattern. We have seen that the practices of virtue of the Franciscan are those of every Christian soul. Yet we allowed ourselves to claim at the beginning of this chapter that these practices which are to be found in every school have here a spirit that if not essentially different, is at least fundamentally new.
Lest this study be incomplete and our readers be deceived, we must now show how the virtue of poverty gives a special modality to Franciscan spirituality, and we must describe the spiritual reality that is hidden in this word.
It is along this path that the Franciscan follows his guide and grasps, adopts and fulfills his highest purpose more perfectly and more profoundly. Francis is not merely poor. He is the poor man, the little poor man, "pauperculus, il poverello. His poverty is legendary.
Excesses and unjustifiable exaggerations have been imputed to him. There is a proverb "Loans are made only to rich men," and it is true that of the plenitude of Franciscan poverty practices are alleged that verge on the superstitious. Saint Ambrose, in accord with all the Fathers and Doctors justifies the choice of poverty as the foundation of the spiritual edifice on the grounds that the root of all evil springs from its contraries, cupidity and avarice.
But Francis was not guided by dialectics. He was not influenced by theories of asceticism or social economy. Love was his lodestar. He loved Christ and wanted to make himself in all things like Christ. He saw that Christ taught poverty by word and example. He willed to make himself poor. He exhorted his followers to live in poverty and by poverty.
Rich as Christ was, for our sakes He made Himself poor. He considered Christ as stripped of human personality in favor of the person of the Son, not claiming the condition of God to which He had a right, or the condition of a free man which might have been His.
He made Himself like the most wretched among us, like slaves without civil rights, like criminals condemned and punished. According to his Father's example the Franciscan finds in evangelical poverty, most vitally in Jesus Christ poor, the rule of his life, the form of his spirituality. He lives not only in poverty to please God, all disciples of His crucified Son must do this , he also lives by poverty, so that this poverty which according to other schools is only a secondary virtue connected with temperance, becomes for him the means of inner union and transformation in God.
Every school of spirituality manifests some special aspect of the inexhaustible plenitude of Christ's sanctity. It is this that gives it a special "cachet," a center of spiritual unity, a way of holiness. As a matter of fact, the end of every school is charity and the ultimate means is humility through which charity flourishes, because charity is a theological virtue and a gratuitous gift which is neither acquired nor merited.
It is God's overflowing gift to the soul He loves, because of His exceeding love. In the humble soul, emptied of self, stripped of self, in other words in the soul reduced to its essential poverty. Humility makes room for charity, charity fills the soul in the measure of its poverty. In humility, in the emptying of the old man, as Saint Augustine calls it, Francis saw an aspect--but only one aspect of poverty.
Rightly so. Poverty, Saint Ambrose affirms, is more vast than humility. It is also more loving. If it empties man of self, it is for the sake of a more perfect plenitude. Christ, being rich, made Himself poor, to enrich us. Notice how every virtue can lead to poverty because all virtues suppose or impose some kind of renunciation or disappropriation.
Faith surrenders reason's certitudes. Hope gives up earthly cravings. Temperance and this includes chastity deprives the body of its pleasures. Let it not be said that these renunciations are made for the sake of a better good, for that is their meaning. Charity, in its turn, strips man of what he has most at heart: his longing, his need to be a center, to make himself the equal of God. For Francis this is the efficacious value of poverty.
It is not to be understood in the use of things, pushed even to the most extreme needs. It requires man's sincere correspondence to his condition as creature. Thank you for sharing it with Franciscan Spirituality. Invitation Code; Your photo reflects Franciscan spirituality. We'd be honored if you would add it to our pool. Group Rules St. Francis was a poet and mystic. He looked at everything and everyone through the eyes of faith both living and not-living.
Submit photos you believe reflect the spirit of St. Post five 5 per day. Thank you, Barb Chandler Franciscan Associate. Accepted content types: Photos , Images Accepted safety levels: Safe. Attention members. Ad eve s naga yeshi pa rtean. What is Franciscan Spirituality???
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