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Click below to hear prior provincial Fr. Brian Mulcahy’s homily from this morning’s mass. Also, click here to read a bit more about our Holy Father St. Dominic’s successor.

Fr. Mulcahy's Homily Play Now | Play in Popup | Download

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St. Catherine ecstatically experienced the Passion of our Lord. The deep contemplation of Christ’s Passion was so impressed upon our soul that her body likewise was shaped by the Cross–St. Catherine receiving the stigmata.

Another example of the way in which the Paschal Mystery of the Incarnate Word was so impressed upon her is her “Canticle of the Passion.” In this antiphonal song, a mesmerizing array of biblical passages from the Psalms, Lamentations, the Gospels (and elsewhere) is composed into one song of Christ’s victorious work of love.

Here is the Catholic Encyclopedia’s article on St. Catherine, and below is her canticle, copied from this post by Bro. Peter Martyr, OP of our studium in DC. With Our Lady’s Presentation of the Child in the Temple the other day, the Light of Christmas illumines the Cross of the Passion: Simeon’s eyes see the salvation who is the Light of the Nations, and he declares that a sword shall pierce the Mother’s heart (Lk 2.22-35). With Lent but a few weeks away, St. Catherine’s Canticle of the Passion is a beautiful and hope-filled meditation:

My friends and loved ones * draw near to me and stand aloof
I am shut up and I cannot come forth * mine eye mourneth by reason of affliction
and my sweat became like drops of blood * falling down on the ground
For dogs have compassed me * the assembly of the wicked have inclosed me
I gave my back to the smiters * and my cheeks to them that plucked off the hair
I hid not my face from shame * and from those who spit on me
I am feeble and sore broken * I have roared by reason of the disquietness of my heart
The soldiers platted a crown of thorns * and put it on my head
They pierced my hands and my feet * I may tell all my bones
They gave me poison to eat * and in my thirst they gave me vinegar to drink
All they that see me laugh me to scorn * they shoot out the lip, they shake the head
They look and stare upon me * they part my garments among them, and cast lots upon my vesture
into your hands I command my spirit * redeem me, Lord, God of truth.
Remember your servant, O Lord. * when you come into your kingdom
Jesus cried with a loud voice * yielded up the ghost

The Mercy of the Lord * I will sing for ever
Surely he hath borne our griefs * and carried our sorrows
He was wounded for our transgressions * he was bruised for our iniquities
All we like sheep gave gone astray * we have turned every one to his own way
And the Lord hath laid on him * the iniquities of us all
Awake, why do you sleep, O Lord? * arise, and do not cast us off for ever
Awake, why do you sleep, O Lord? * arise, and do not cast us off for ever
Behold, God is my Savior * I will trust, and not be afraid
We ask you, come to help your servants * whom you have redeemed by your perilous blood.

V. Have mercy on us, O benign Jesus.
R. Who in Thy clemency didst suffer for us.

Look down, we beseech Thee, O Lord, on this Thy family for which Our Lord Jesus Christ did not hesitate to be delivered into the hands of the wicked, and suffer the torments of the Cross.

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Please stay tuned for information about our St. Thomas Lecture this year, which will be in March, around his old feast day. For now, here is a post from one of our student brothers on the Saint.

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From the proper first lesson of the Mass:

My son, from your youth embrace discipline;
thus will you find wisdom with graying hair.
As though plowing and sowing, draw close to her;
then await her bountiful crops.
For in cultivating her you will labor but little,
and soon you will eat of her fruits.
How irksome she is to the unruly!
The fool cannot abide her.

If you are willing to listen, you will learn;
if you give heed, you will be wise.
Frequent the company of the elders;
whoever is wise, stay close to him.
Be eager to hear every godly discourse;
let no wise saying escape you.

If you see a man of prudence, seek him out;
let your feet wear away his doorstep!
Reflect on the precepts of the Lord,
let his commandments be your constant meditation;
Then he will enlighten your mind,
and the wisdom you desire he will grant. (Sirach 6.18-21, 33-37)

From Our Holy Father’s Audience in honor of St. Albert (24 March 2010):

He was born in Germany at the beginning of the 13th century. When he was still young he went to Italy, to Padua, the seat of one of the most famous medieval universities. He devoted himself to the study of the so-called “liberal arts”: grammar, rhetoric, dialectics, arithmetic, geometry, astronomy and music, that is, to culture in general, demonstrating that characteristic interest in the natural sciences which was soon to become the favourite field for his specialization.

During his stay in Padua he attended the Church of the Dominicans, whom he then joined with the profession of the religious vows. Hagiographic sources suggest that Albert came to this decision gradually. His intense relationship with God, the Dominican Friars’ example of holiness, hearing the sermons of Blessed Jordan of Saxony, St Dominic’s successor at the Master General of the Order of Preachers, were the decisive factors that helped him to overcome every doubt and even to surmount his family’s resistence. God often speaks to us in the years of our youth and points out to us the project of our life. As it was for Albert, so also for all of us, personal prayer, nourished by the Lord’s word, frequent reception of the Sacraments and the spiritual guidance of enlightened people are the means to discover and follow God’s voice.

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St. Rose was born in Lima, Peru, in 1586, and became the first canonized saint of the Western Hemisphere. She made a vow of virginity at an early age and only with great difficulty overcame the objections and misunderstanding of her family to her way of life. At the age of twenty she became a Dominican Tertiary and lived in a hermitage which she had set up in her family’s garden. She practiced severe penances for the salvation of sinners and for the missionary efforts of the Church in the Indies. Her great love for Christ manifested itself by her care of and concern for the poor and sick. She had a special devotion to Christ in the Eucharist and to Mary, the Mother of God. Her desire to teach others the secret of prayer made her a zealous promoter of the Rosary. She died at Lima on August 24, 1617.

[From one of the testimonies from St. Rose's canonization, included in the Dominican proper Office of Readings]

In all things Rose of Saint Mary found an occasion to praise the Creator….

The anguish she experienced at the thought of evil and sin was overcome by the sweetness which the love of God caused her to experience in prayer. She was deeply disturbed by those who made charges against the Church. At such times her zeal was enkindled and she did not spare her words, although she knew how to temper her reproof with kinds and persuasive pleas. Many were amazed that the young girl said nothing to those who made charges against her personally, but quickly resisted the slightest offense against God….

Rose was saddened at the thought of souls not enjoying the gift of faith, especially those in many parts of the Americas who were caught up in the worship of false idols. Overcome with compassion, she constantly thought of them and wanted to overturn all obstacles and fly, as it were, with the wings of the soul to enlighten and bring them to salvation. She would have liked to make of herself a rock and a barrier to keep the door to hell closed.

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[Adapted from the Domincans Interactive]

Saint Hyacinth (Jacek) was born near Wroclaw (Breslau) in Upper Silesia, Poland, around 1185. He was ordained and became a canon of the cathedral of Krakow. On a journey to Rome in 1220 he was attracted to the Order by the holiness and preaching of Saint Dominic. In 1221 he was sent with Henry of Moravia to establish the Order in Poland. The priory of Krakow was established in 1222 and the Province of Poland in 1225. St. Hyacinth labored many years in this region and established priories at Gdarísk and at Kiel. Like so many saints of the Order he was devoted to Mary, the Mother of God. He died in Krakow on August 15, 1257.

From the Life of Saint Hyacinth: “A new light has arisen for Poland”
When the light of day dawns, illness is alleviated, people stir from sleep, birds begin to chirp, beasts leave their lairs; likewise when Saint Jacek was sent to Poland by Blessed Dominic, the Polish people were freed from their vices, aroused from their negligence, encouraged to consider things of heaven, and set free from the power of demons. A new light seemed to arise for the Polish people, bringing joy, honor and festivity for all.

I, Brother Stanislaus, youngest lector of the Friars Preachers in Krakow, know about this light, that is, Saint Jacek. When I myself heard stories from our forebears, stories worthy of belief from those who knew Saint Jacek and lived with him, I carefully wrote down what they said in a brief and simple style for the honor of God both Three and One, who established all the saints and adorned them with inexpressible light….

Jacek is the common form for the name “Hyacinth”. Literally understood, “Hyacinth” is said to derive from the hyacinth flower or hyacinth stone and thus its meaning has two interpretations.

In the first place he is called “Hyacinth”, because the flower has a stalk with a crimson blossom: this suits Blessed Jacek well for he was a simple stalk in his docility of heart, a flower in his chastity, a crimson blossom in his vow of poverty and lack of material goods.

Secondly, he is called “Hyacinth” from the hyacinth stone, for he shines brilliantly in the way he handed on the teaching of the gospel, was resplendent in his holy way of life, and most steadfast in spreading the catholic faith. For these reasons his name has spread abroad.

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Fr. Mulcahy's Homily Play Now | Play in Popup | Download

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(Thanks to Central Province friar, Fr. Albert Judy, O.P., for all his translation work!)

I say that the second condition of salt is that it preserves from corruption. It doesn’t just cure and clean what is already corrupt, but it also preserves.  This is clear because when a man wishes to preserve meat or fish, he puts salt on them, which restricts moistures etc.  Although this is clear, nevertheless there is a scriptural authority, of Tobias, who caught a fish, of which he ate a part, “…and they took it with them in the way: the rest they salted as much as might serve them, till they came to Rages the city of the Medes,” (Tob 6:6).

So too of blessed Dominic. For I find that this world ought to be corrupted and finished. Already it has been two hundred years and more have gone by. But the Virgin Mary, wishing still to preserve the world, put salt in it, namely Blessed Dominic, and saved the world.  For in the stories of the saints and in the life of blessed Dominic also in two places we read of a vision which Blessed Dominic and Blessed Francis both witnessed. When they were in Rome working for the confirmation of their orders, about which the pope and cordials were giving them difficulties over this such new thing, because they were seeking confirmation of a status which was both higher and lower.

High, because it was both a contemplative life of study, and active. By exercising, by celebrating and by preaching — spiritual efforts, the family [of God] is satisfied with the word of God, and the ignorant are instructed in the faith etc.  And the dead, that is sinners, are buried in the wounds of Christ.   Again, the captives of the devil are redeemed.  The army is activated, because the demons are conquered. O what an assembly, that is, by preaching sinners are made subject to Christ.  Secondly so lowly, because despising affluence, because they are mendicants, therefore the pope was not inclined to confirm them, because they could repay nothing.

One night, when  Blessed Dominic was in a certain church praying, and blessed Francis in another, Christ was seen by them with three lances, wishing to destroy the world.  These saints were saying to themselves, “O shall there be there no holy one in heaven who can call back this wrath?” And suddenly the Virgin Mary came, like a mother coming quickly to snatch her child from devouring wolves, saying, “O son, you are now bearing lances, you who are accustomed to bearing nails in your hands for the world.  Christ replied — Saints Dominic and Francis were listening– “My mother,  how much more should I do, since I have showered the world with so many graces?  I sent the patriarchs, and prophets, and they killed them; and finally I myself came etc.  History tells, how up until now, I have not spared [graces].  These three lances, destructive  of the world, are the three great tribulations about to come shortly over the world.  First is the tribulation and persecution of the antichrist, which lance can be said that it pierces the whole world. Second shall be the conflagration of the world through fire; the whole world  is burned, etc. Third is the judicial sentencing by Christ.  Of these three lances, scripture testifies, allegorically in 2 Kgs 18  About Absalom, the traitor and rebel son of David.   He was killed by three lances from Joab, the captain of the army.  The story says, “So he [Joab] took three lances in his hand, and thrust them into the heart of Absalom,” (2 Kgs 18:14).

Why did God wish that Absalom be killed by three lances, since one would have been sufficient, especially for a man suspended etc. It was a figure. For the son betraying God the Father is this whole world acting against the commandments of God, expelling their father, namely God from the world as much as possible.  But the prince of the army, namely Christ kills them with three aforesaid lances.  Even in the time of blessed Dominic the world ought to have been destroyed by Christ and corrupted, but the Virgin Mary put the salt, namely, Dominic, gaining a reprieve.

Think now here how the whole world is in reprieve, and not for a fixed time, but on condition.  If converted, OK, otherwise I shall no longer spare them.  Now let us see if the world in these [our] lands, is corrected.

I believe that never was there so much pomp and vanities, etc. as there are now, no such luxury, unless in the time of Noah. For the hotels [hospitia] are full, and even the villas are filled with prostitutes.  Mix bad apples with the good, and shortly all are rotten.  Same for avarice and usury, because they change its name, usury they call “contrived assessments,” but when the intention is not buying or selling, but of borrowing, it is usury.  Also not for a just price, whatever your receive beyond strong [ultra forte] is usury and damnation. Same too with simony in the clergy; they have all sacraments ultimately for sale in some way.  Same for envy.  If someone among religious has some excellence in discussion, or the science of preaching, others are envious.  It is the same with clergy and laity about gluttony.  Already you se that Lent is not observed, nor vigils of the apostles nor the rogation days observed etc. [quatuor temporum, literally the four times]  You know about anger, already worse, it is against both God and reason.  If  someone does another injury, and they cannot get him, they kill his innocent friend contrary to divine law, because it is against divine and human judgment  to kill an innocent person.  About sloth.  The world comes to this that all are reputed lazy, unless a businessmen, but if someone takes some time off for a work of God and of prayer they are called lazy, but in the evening [of time] it will be apparent who was lazy, and because the world is not corrected, moreover that it is worse, these religions, which were given to correct the world are already destroyed.  So if blessed Dominic or Francis should come now, they would not recognize their religious orders.

Since therefore the world has not been corrected, what follows, but that in a short time it will be corrupted before the coming of the day of judgment?  and so for the others objections respond. etc.  Behold the salt, namely Blessed Dominic. On his account we praise God saying: Blessed be the redeemer of all, who providing for the salvation of mankind gave St. Dominic to the world.

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Today we celebrate our patron! Patron of our church, our priory, our convent of sister, and our school! It is also the anniversary of our church’s dedication. Much to be celebrated!

Go here to see our website’s information on St. Vincent Ferrer. What follows is an example of his preaching, thanks to our brothers in the Central Province.

“He who shall persevere unto the end, he shall be saved,” (Mt. 10:22).

Because some simpletons err saying that are we bound to live a good life only in Lent, I wish now to declare how we must live well not only in Lent but at all times. But first the Virgin Mary is saluted.

“He who shall persevere.” etc.  Authority: St. Gregory, an excellent doctor of the holy church wishing to declare the virtue and perfection of good works, briefly said so in his Easter homily, “The virtue of good works is perseverance.”  The reason is: Geometers say that the spherical figure is not perfect until the circle is completed to the point from which it began, or until the end is joined to the beginning.  Give an example at hand in the manner from [compassu]   So Christ is the beginning and the end of all things.  Whence he says  Rev 1, “I am Alpha and Omega,” – The first letter of the Greek alphabet is alpha and the last , omega.  In the alphabet of the Jews the first letter is aleph, the last thau.—  He wishes to say ,”I am Alpha and Omega,” that is I am the beginning and the end of all good.  If therefore Christ is the beginning of a good life, therefore it should also end in him, because “All things were made by him: and without him was made nothing that was made,” Jn 1:3,  otherwise it would be a minor thing to begin a good life unless it is  continued. Therefore Gregory says  “The virtue of a good life is perseverance.”  Therefore the theme says, “He who shall persevere,” namely from day to day, from week to week, from month to month, from year to year, “unto the end,” that is Christ, “he shall be saved,” (Mt. 10:22).  See the declared theme.  Now, good people, out of love for you I have sought out in sacred scriptures how many ways, in general, in which we ought to persevere unto the end, and I have found in three:

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Our first lesson from Genesis 11.1-9 concludes two weeks of readings from the Revelation of mankind’s primeval history. But are we ending on something of a sour note?

Well, one way to take the “Tower of Babel” story is as a primitive myth, ingenious in its etiology of languages even if puerile in its anthropomorphism. But this is unjust. We ought to take this account in light of the whole of Revelation, which manifests the plan of the Providential God of love.

The story is not simply about a “tower,” but about an entire city. The people make bricks to establish themselves in one spot with fixed buildings: the tower is the grandest sign of a much larger pretense.

We are told that the Lord is worried about what they will do next, and so confuses their speech. But why not take this worry as divine solicitude instead of fear? Just as God gave Adam and Eve more suitable clothing upon their banishment from the garden, (even though their clothing itself is a sign of their sinful wrongdoing and knowledge), perhaps he confused our speech for our own good. Indeed, the very drama of the entire history of salvation after the edenic debacle is a journey back to the garden, to the promised land, to communion with God. And this pilgrimage is utterly rooted in hearing the Word of God: “Hear O Israel!”

So, when God sees man stop journeying to establish a city for himself, perhaps He does not experience the tower as an frightful encroachment. Rather, perhaps it is a sign of man’s hiatus from the spiritual journey, and furthermore, a specter of man setting himself over other men!

God confused our speech so that we might not think that our works and words are the causes of our own ultimate goodness. For when we strive to “make a name for ourselves,” we immediately place ourselves over others as well as against God.

The integrity of communication is perfectly found in communion with the Word Himself alone: Jesus Christ. Hence, our Gospel admonishes us not to be ashamed of his words, of his Gospel–for he identifies himself with these words of the Gospel as the Gospel itself! (Mk 8.35) (Mk 8.38)

And this brings me to Fra Angelico.

This is one of my favorite paintings of the Dominican Saint, found in the convent of St. Marc in Florence. In it we see Christ with his eyes blindfolded, yet carrying the world (as an orb) in his hand and robed in triumphant white. And yet he is assaulted by an array of separated hands (virtually an pre-modern avatar of Dali!) striking and  mocking the Lord.

But the confused speech of the world cannot confuse the peace of Christ.

Hence, opposite the Mother of God, St. Dominic is seated in the forefront. He is contemplating the Word with a peace that participates in that of Christ’s. It is as if the painter tells us that the ultimate integrity to the mysteries of our salvation is not to be found in the imagination, much less in his own brushwork, but only in the Word!

May the confusion of our lives alert us to the peace that we so desperately want, and which indirectly points to the only resolution available — our crucified Lord of glory, the incarnate Word of God. The same baton that is used to strike our Lord is held by him as the sign of his regency. Thus did he empty himself, taking the form of a slave. He did not try to make a name for himself but was obedient unto death. On that account, he received the name above every other name, that every tongue confess in the heavens and on the earth that Jesus Christ is Lord.

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Those of you at our Dominican parish will celebrate St. Thomas’s day with the rank of Feast, with proper readings. The rest of the Church honors the Common Doctor with a memorial, with readings typically taken from the day.

The first reading would ordinarily continue our reading of the Book of Hebrews. (Instead, at St. Vincent Ferrer and other Dominican parishes we’ll read from Wisdom or Ephesians.) What follows is St. Thomas’s commentary on the Hebrews passage you would otherwise have heard!

Hebrews 10:32-39
[hold the cursor over the passage numbers, and it will appear onscreen]

536. – After exhorting them by frightening reasons to cling to Christ by faith, hope and charity, the Apostle now gives pleasing reasons, as a good physician after cutting applies soothing lotions. For of all commendations for doing good, there is one which best stimulates a person to persevere in a good work already begun. For virtue praised acquires an immense drive, and glory is a strong stimulus. In regard to this he does two things: first, he recalls the good things they had done; secondly, he urges them to finish what still remains (v. 35). In regard to the first he does three things: first, he recalls in a general way the tribulations they suffered for the faith; secondly, he describes the kinds of tribulations (v. 33); thirdly, he explains these in detail (v. 34).

537. – Therefore, because past success stimulates a person to do better, just as bad fortune on the contrary leads to despair, he recalls their past good deeds, saying, but recall: ‘I have remembered you’ (Jer. 2:2), i.e., the good you accomplished; the former days, i.e., the first days of your conversion, when after you were enlightened by faith, which enlightens and cleanses the soul: ‘Purifying their hearts by faith’ (Ac. 15.9; ‘Arise, be enlightened, O Jerusalem’ (Is. 60:1). But this is accomplished by faith in Christ: ‘That Christ may dwell in your hearts’ (Eph. 3:17); ‘To enlighten them that sit in darkness and in the shadow of death’ (Lk. 1:79). For the first light of the soul is faith. You endured a hard struggle with sufferings, i.e., struggled against the great suffering inflicted on you by those who persecuted Christ in you: ‘Saul, Saul, why do you persecute me?’ (Ac. 9:14), me, I say, in my members, because, as Augustine says in a sermon on this text: ‘While the members were on earth, the head cried from heaven;’ ‘She gave him strong conflict, that he might overcome’ (Wis. 10:12); ‘I have fought a good fight’ (2 Tim. 4:7). For, as it is recorded in Acts 8 a great persecution arose against the Church after Stephen’s death: ‘For you, brethren, are become followers of the Churches of God which are in Judea; for you also have suffered the same things from your own countrymen, even as they have from the Jews’ (1 Th. 2:14). Therefore, if you began to endure from the beginning, it would be blameworthy to give up now.

538. – Then when he says, and on the one hand by abuse and affliction you were made a gazing stock, he shows what these afflictions were. For a person suffers in two ways: in himself by enduring affliction, and in someone else by taking pity on another’s affliction. But they suffered in both ways. In regard to the first way, he says, and on the one hand, i.e., with respect to yourselves, you were made a gazing stock, which is very disagreeable for a wise man. For if a fool is mocked, it is not serious, even if he endures a great amount of derision from others, but to a wise man it is a burden. Furthermore, if he is troubled and mocked by his persecutor, it is very disagreeable. Therefore, he shows how great their affliction was, because they were made a gazing stock, i.e., no one took pity on them but instead rejoiced in their afflictions, i.e., in their reproaches: ‘The reproaches of them that reproached you are fallen upon me’ (Ps. 68:10); ‘Many are the tribulations of the just’ (Ps. 32:20); ‘We are made a spectacle to the world,’ unto derision, ‘And to angels’ unto congratulation, ‘And to men’ who use their reason ‘unto imitation’ (1 Cor. 4:9). In regard to the second he says, and on the other, became partners of those who were so treated, i.e., of those who suffered such things: and this by compassion and by administering aid: ‘Communicating to the necessities of the saints’ (Rom. 12:13).

539. – Then when he says, for you had compassion on the prisoners’[them that were in bands], he explains what he had said. First to all in regard to the second, namely, how they had compassion, for among the Jews many were in bands; as it says in Acts (8:3) that Paul made havoc in the Church, committing men and women to prison: ‘I was in prison and you visited me’ (Mt. 25:36). In regard to the first he says, and the plundering of your property for helping those in bands, you took with joy: ‘Count it all joy, when you shall fall into diverse temptations’ (Jas. 1:2); ‘The Apostles went from the presence of the council, rejoicing that they were accounted worthy to suffer reproach for the name of Jesus’ (Ac. 5:41).

540. – But with what joy? Should tribulations be loved? It certainly seems not, because Augustine says: ‘You are commanded to bear them, not love them.’ I answer that they are not loved for their own sake, but for something else: and that is the way they loved them; hence, he continues, since you knew that you had a better and abiding possession, namely, other riches more important, which are increased by the removal of those riches, by which they are called better. For temporal riches are hollow, because they consist in things that are beneath men; but spiritual riches consist in God, namely, in the enjoyment of God: ‘Riches of salvation, wisdom and love; the fear of the Lord in his treasure’ (Is. 33:6). Furthermore, they last, because the others fail of themselves and can be taken away; but these cannot: ‘Lay not up to yourselves treasures on earth, where the rust and moth consume, and where thieves break in and steal. But lay up to yourselves treasures in heaven’ (Mt. 6:19).

541. – Then (v. 35) he shows what remains for them to do, i.e., to retain the confidence obtained from their good works. In regard to this he does three things: first, he gives an admonition; secondly, how to observe the admonition (v. 36); thirdly, he proves this with an authority (v. 37).

542. – He says, therefore: Inasmuch as you have done so many good things in the first days of your conversion, it should cause you to have much confidence in God; do not, therefore, throw away your confidence, which you will lose, if you stop doing good: which has a great reward: ‘Be glad and rejoice for your reward is very great in heaven’ (Mt. 5:12); ‘I am your protector and your reward exceeding great’ (Gen. 15:1).

543. – The way to keep it is patience; hence, he says, for you have need of patience. For just as meekness moderates anger, so patience puts a limit to sadness, so that it will not exceed the bounds of reason. But sadness is sometimes caused by evils inflicted or by good deferred: ‘Hope that is deferred, afflicts the soul’ (Pr. 13:12). But it is properly called patience, when it is concerned with the first; but long-suffering, when it is concerned with the second. Here, however, patience stands for both: not only for enduring evil, but for long-suffering in the face of good things deferred. He says, therefore, that in regard to both, patience is necessary for us: ‘The patient man is better than the valiant’ (Pr. 16:32); ‘In your patience you shall possess your souls’ (Lk. 21:19); ‘Patience has a perfect work’ (Jas. 1:4).

544. – Why is it necessary? That you may do the will of God and receive the promise, i.e., fulfilling God’s will, which is done by obeying God’s commandments, which are the signs of God’s will. Hence, doing the signified will of God, which is the way God’s will is sometimes taken in the Scripture: ‘His ministers who do his will’ (Ps. 102:21). Thus, you will receive the promise, i.e., the things promised, which is given to those who work: ‘Call the workers and give them their hire’ (Mt. 20:8); ‘In your patience you shall possess your souls’ (Lk. 21:19); ‘He that perseveres unto the end, he shall be saved’ (Mt. 24:13); ‘I will suddenly speak against a nation and against a kingdom, to root out, and to pull down, and to destroy it. If that nation against which I have spoken shall repent of their evil, I also will repent of the evil I have thought to do to them. And I will suddenly speak of a nation and of a kingdom, to build up and plant it’ (Jer. 18:7).

545. – Then (v. 37) he cites an authority to prove what he had said. In regard to this he does two things: first, he states it; secondly, he applies it to his thesis (v. 39). In regard to the first he does three things: first, he suggests how near the reward is; secondly, he describes the condition of the reward (v. 38); thirdly, he mentions the danger of losing the reward (v. 38b).

546. – In regard to the first it should be noted that this authority seems to be from Habakkuk (chap. 32); nevertheless, the first words are taken from Hag (chap. 2). But he probably did this because both were speaking about the same coming. For Habakkuk (2:3) says: ‘As yet the vision is far off,’ and Hag (2:7) ‘Yet one little while.’ Therefore, he uses the words of one as though they were the words of the other. Or better, because the Apostle is speaking of his own time, namely, after the incarnation and resurrection, from which less time remains until the judgment than remained from the time of the prophet, he prefers to use Haggai’s words at the beginning. Yet the two authorities agree in the end. Or, one could say that he is speaking as though of himself, and should be delivered no less than the prophets.

547. – But there are two comings of the Lord according to the two judgments: one is general, namely, at the end of the world in the general judgment; the other is particular, after every person’s death. But in regard to both he says, for yet a little while, as far as the length of time is concerned. And, of course, in regard to the first, although, i.e., is much compared to the flow of time in relation to ourselves; yet it is brief compared to eternity: ‘For a thousand years in your sight are as yesterday, which is past’ (Ps. 89:4); ‘Behold, I come quickly’ (Rev. 22:12). But as to the particular, which is at death, and concerning which Jn (14:5) says: ‘I shall come again and take you to myself,’ it does not make much difference whether it is less or more, because in the judgment each one will be as he is when he dies. Therefore, we should strive to appear good at death, because where I find you, there I will judge you. Hence, he says, a little while, because tribulations are not of long duration: For if they are overwhelming, they are destroyed, but if they are slight, they are not quickly ended: ‘That which is at present momentary and light of our tribulation works for us above measure exceedingly an eternal weight of glory’ (2 Cor. 4:17). Therefore, the coming one shall come quickly and will not tarry, either in death or in the judgment: ‘Behold the judge stands before the door’ (Jas. 5:9).

548. – But he indicates the ones to be rewarded when he says, But my righteous [just] man lives by faith. This same text is found in Romans (1:17) and Gal (3:11). But the reward is paid only to the just: ‘The salvation of the just is from the Lord’ (Ps. 36:39). But justice is of two kinds: one in regard to human judgment: ‘not knowing the justice of God, and seeking to establish their own’ (Rom. 10:3); the other in regard to divine: ‘They were both just before the Lord’ (Lk. 1:6). But God requires the latter justice; hence, he says, my just man, i.e., the justice which is ordained to me, i.e., who is just to me and for me. But that by which a man is justified is faith: ‘The justice of God by faith of Jesus Christ’ (Rom. 3:22). The reason for this is that a man is just, because he is ordained to God; but that by which a man is first ordained to God is faith; therefore, he says, My just man lives by faith: ‘He that comes to God must believe’ (Heb. 11:6). Not only is justice by faith, but the one justified lives by faith. For just as the body lives by the soul, so the soul of God. Hence, just as the body lives by that through which the soul is first united to the body, so by that through which God is first united to the soul, the soul lives. But this is faith, because it is the first thing in the spiritual life: ‘If you will not believe, you shall not continue’ (Is. 7:9), just as a house does not remain, if the foundation is destroyed: ‘And that I live now in the flesh: I live in the faith of the Son of God’ (Gal. 2:20). But faith not formed by charity is dead; therefore, it does not give life to the soul without charity: ‘We know that we have passed from death to life, because we love the brethren’ (1 Jn. 3:14). Or, my just man lives by faith, i.e., is considered such by me, and has the life of glory without actual suffering, if the opportunity to suffer is not given.

549. – Then when he says, but if he shrinks back, my soul has no pleasure in him, he shows the danger hanging over a person who does not continue in the justice of faith. For since it lies within the power of the believer to destroy himself or to save himself, he says, but if he shrinks back, namely, from the faith and from justice, my soul has no pleasure in him. Our version has Habakkuk (2:4): ‘His soul shall not be right in himself.’ But the sense is the same. Jerome says that wherever the Hebrew differs from the Septuagint, the Apostle uses what he learned from Gamaliel, at whose feet he learned the Law. Therefore, my soul, i.e., my will, has no pleasure in him. For the will of God should be the rule of our actions. Therefore, a person who does not agree with God’s will, his soul is not right.

550. – Then when he says, but we are not of those that shrink back and are destroyed, he applies this to his thesis. As if to say: This is the way it will be in the case of those who withdraw from the faith; but we are not the children of withdrawing unto perdition. But a person is said to be a son of anything which rules him. Thus, a person is called the son of death, when that by which he is rejected by God, rules him: ‘These are they who separate themselves, sensual men, having not the Spirit’ (Jude 1:19). Unto destruction of the soul: ‘You have destroyed all them that are disloyal to you’ (Ps. 72:26); ‘And the way of the wicked shall perish’ (Ps. 1:6); but of those who have faith, i.e., reborn in Christ, and save their souls. For a person who keeps God’s commandments saves his soul: ‘If you will enter into life, keep the commandments’ (Mt. 19:17); ‘We are not of the night, or of darkness’ (1 Th. 5:5). Therefore, let us not fail from the faith.

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Don Brophy will present his new book, Catherine of Siena: A Passionate Life on Thursday, December 9, 2010 at 7:00 PM in our sister parish of Saint Catherine of Siena Church 411 East 68th Street, New York City.

Brophy’s book has won the Paulist Press Book of the Month Award. There will be time for questions and answers as well as meeting the author. The event is free and open to the public.

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Tonight we are hosting our annual St. Albert’s Day lecture (see the post immediately below).

Go here for Pope Benedict’s Wednesday Audience devoted to the Universal Doctor.

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The schola at our Dominican House of Studies on the Vigil of All Hallows singing “If Ye Love Me,” by Thomas Tallis.

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Saint Louis was born in Valencia, Spain on 1 January, 1526. In 1544 he entered the Order of Preachers against the wishes of his parents. Combining an austere life with zeal for spreading the gospel, he asked to be sent to the farthest parts of the Americas and in 1562 was sent to what is now Columbia, gifted with tongues for the sake of preaching to the natives.

Because of his exemplary life and prominent role as Master of Novices, he is the patron of novitiates and of all masters of formation.

Below is a graphic illustration with commentary, both composed by Fr. Antoninus Niemiec, O.P.

On one occasion, a crazed man came up to assassinate him. St. Louis calmly made the sign of the cross over his assailant’s pistol, and its barrel was transformed into a crucifix — revealing the victory of the cross of Christ over evil.

The corpus is a vector rendition after a carving Christ on the Cross (1618-20) by Juan de Mesa (1583-1627), which I think would be about the right timeframe. The hammer of the flintlock mechanism is shown as a snake, that is the devil. He has struck, but the flint is missing from its jaws, recalling that death now has no sting (1 Cor 15:55).

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Raymond delle Vigne was Master of the Order and also the spiritual director of St. Catherine of Siena, O.P.  He died in 1399.

From one of his letters to the brethren, one can hear him admonishing us today:

Remember the teaching of the Apostle: “If those who are nothing think they are something, they deceive themselves.” Keep away from the beast of boasting and concern for one’s reputation, for these destroy and weaken every good work. To be perfectly open with you, I fear nothing for you so much as that plague, that wild beast. I do not want you to be deprived of any good work in such a way. You too should have this same fear and ask God to give you a spirit of humility.

Blessed Raymond, pray for us!

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Our archdiocesan newspaper, Catholic New York, runs a story this week about St. Lorenzo Ruiz, the first canonized Filipino Saint.

We might further add mention of St. Lorenzo’s important Dominican connections.

Lorenzo Ruiz, born around 1600 in Manila, was a husband and father educated by the Dominicans. He worked as a calligrapher for his Dominican parish, transcribing baptismal, confirmation, and marriage documents. He was a member of the Dominican run Confraternity of the Holy Rosary. When Ruiz was falsely accused of killing a Spaniard, the Spanish Dominican Friars, believing in his innocence, immediately sent him on a missionary expedition led by Domingo Ibañez that eventually landed in Okinawa, Japan. Just after landfall, the group was captured and tortured for more than a year because of their Christian beliefs.

Among the 15 others with whom St. Lorenzo was martyred, 13 were Dominicans, 3 of them being tertiaries.

Today, the Dominican Order celebrates the memorial of Sts. Dominic Ibañez, OP and all their companions.

Noting the impressive pilgrimage of Filipinos from around the archdiocese to attend the Cathedral for a Mass in honor of St. Lorenzo Ruiz, Catholic New York notes the presence of, and quotes, a Filipino parishioner from Holy Innocents Parish in Pleasantville, NY…

a Dominican parish of our province.

The connection continues.

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A Peruvian Dominican, Saint Rose of Lima was the Church’s first canonized Saint of the Americas. Although she lived her life of austere penance and ardent prayer in a small cell erected in her family’s garden, she longed to be a martyr. The year she died, 1617, a Spanish Dominican was martyred in Nagasaki, Japan; and many more followed Bl. Alphonsus Navarrete in the decades to follow.

A Mystical Body indeed.

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Saint Hyacinth (1185-1257) was attracted to the apostolic life of the Holy Preaching by St. Dominic himself, from whom he received the habit. The following excerpt from the Life of Saint Hyacinth testifies well to the Polish saint’s marvelous life and ministry.

When the light of day dawns, illness is alleviated, people stir from sleep, birds begin to chirp, beasts leave their lairs; likewise, when Saint Jacek was sent to Poland by Blessed Dominic, the Polish people were freed from their vices, aroused from their negligence, encouraged to consider things of heaven, and set free from the power of demons. A new light seemed to arise for the Polish people, brining joy, honor, and festivity for all….

In the first place, he is called “Hyacinth” because the flower has a stalk with a crimson blossom: this suits Blessed Jacek well for he was a simple stalk in his docility of heart, a flower in his chastity, a crimson blossom in his vow of poverty and lack of material goods.

Secondly, he is called “Hyacinth” from the hyacinth stone, for he shines brilliantly in the way he handed on the teaching of the Gospel, was resplendent in his holy way of life, and most steadfast in spreading the Catholic faith. For these reasons his name has spread abroad.

[From the Dominican ordo.]

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Today, the worldwide Order of Preachers celebrates its founder, Dominic de Guzman (ca. 1172 – 1221).

Far more impressive and splendid than all Dominic’s miracles were the exceptional integrity of his character and the extraordinary energy of divine zeal which carried him along; these proved beyond all doubt that he was a vessel of honor and grace, adorned with every kind of “precious stone.” His mind was always steady and clam, except when he was stirred by a feeling of compassion and mercy; and, since a happy heart makes for a cheerful face, the tranquil composure of the inner man was revealed outwardly by the kindliness and cheerfulness of his expression.… By his cheerfulness, he easily won the love of everybody. Without difficulty, he found his way into people’s hearts as soon as they saw him. (Testimony of Bl. Jordan of Saxony, successor of St. Dominic)

The Order of Friars Preachers, founded by St. Dominic, “is known to have been established from the beginning for preaching and the salvation of souls, specifically.” … Sharing the Apostles’ mission, we also follow their way of life, in the form devised by St. Dominic. We do our best to live of one accord the common life, observing faithfully the evangelical counsels, fervent in prayer and in the common life, celebration of the liturgy, especially the Eucharist and the divine office, diligent in study and constant in regular observance. Not only do these things contribute to the glory of God and our sanctification, they also bear directly on the salvation of mankind, since together they prepare and impel us to preach…” (From The Fundamental Constitution of the Order of Friars Preachers)

Please pray for us Dominicans, that we may be encouraged by the character of our holy founder’s life and ardently committed to the charism he bequeathed to the Church.

Holy Father Saint Dominic, pray for us!

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A couple of days into a novena that culminates with the feast of St. Dominic, the Order of Preachers celebrates his holy mother today, Bl. Jane of Aza.

The imagery that traditionally surrounds the cult of St. Dominic was first depicted for Bl. Jane in a dream. Before his birth, she had a vision of herself bearing a young dog in her womb. This dog was holding a burning torch in its mouth, and springing from her womb it seemed to set the whole world ablaze (cf. Lk 12.49).

It is interesting to note that this month of August’s Doctor and Preacher of Grace both had mothers of manifest sanctity, even if they accomplished it in quite different ways.

St. Monica lived a life of long-suffering prayer, dealing with a difficult husband, and shedding countless tears of petition in behalf of her son, St. Augustine.

Bl. Jane lived in a household dedicated to the works of sanctity. Two of her other children entered religion, and one of them is accorded with Blessed status like his mother. She was always known for her piety and dedication to the poor and needy.

One mother bore a child known for his conversion; the other known for converting others.

Both holy women bore saints of grace.

All you holy women of God, and Our Lady, Mother of Grace, pray for us!

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Mary Magdalene, who was healed by the Lord Jesus, followed him with great love and ministered to him (Lk 8.3). Later, when the disciples fled, Mary Magdalene stood at the cross with the Mother of the Lord, John, and some of the women (Jn 19.25). On Easter morning, Jesus appeared to her and sent her to announce the news of his resurrection to the disciples (Mk 16.9, Jn 20.11-18). (From the Dominican Ordo)

St. Mary Magdalene is especially invoked by Dominicans because she preached to the apostolic preachers, and after being converted to the Lord, tradition reports that she was unparalleled in her life of penitence and purity.

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Fr. Dominic Legge, O.P. has posted this account of St. John of Cologne, OP, one of several martyrs of Gorcum in the 16th century. One can also recall Fr. Aquinas’s post from last year.

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Memorial of

Blessed John Dominic

From the Dominican Ordo:

Blessed John was born at Florence around 1357 and received the habit at the priory of Santa Maria Novella at the age of seventeen. He assisted Blessed Raymond of Capua with the reform of the Order and became known as the ‘principal restorer of regular observance in Italy.’ Concerned about questions of faith and morality which the humanism of his day posed for the faith, he wrote a treatise on Christian education. During the Western Schism, he assisted Pope Gregory XII as a counselor and then as archbishop of Ragusa and cardinal of Saint Sixtus. He played a significant role in the Council of Constance. Pope Martin V sent him on a mission to Bohemia and Hungary to deal with the Hussite heresy and while there he died at Buda on June 10, 1949.

The Vatican’s website includes this excerpt from Bl. John Dominic’s treatise On the Love of Charity in its collection of great spiritual insights from the saints, “Paths of the Spirit.”

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Memorial of

Blessed Diana and Blessed Cecilia

Bl. Diana and Bl. Cecilia helped to establish the Monastery of St. Agnes in Bologna, along with Bl. Amata, who was very likely named by St. Dominic himself (meaning “beloved”).

Cecilia had already been a Benedictine nun when St. Dominic was taking on monastic reforms of nuns’ convents at the direction of Pope Honorius III. After refounding St. Sixtus in Rome, Bl. Cecilia went to St. Agnes, where she served as prioress. Bl. Cecilia is especially loved by Dominicans because she, alone amongst the contemporaries of Holy Father Dominic, committed a description of his appearance to writing:

He was of middle height and slender figure, of handsome and somewhat ruddy countenance, his hair and beard of auburn, and with lustrous eyes. From out his forehead and between his eye brows a radiant light shone forth, which drew everyone to revere and love him. He was always joyous and cheerful, except when moved to compassion at anyone’s sorrows. His hands were beautiful and tapering; his voice was clear, noble, and musical; he was never bald, but kept his religious tonsure entire, mingled here and there with a few gray hairs

Diana was of noble birth and extremely powerful family. Inspired by the preaching of Reginald of Orleans, she desired to give her life entirely to the Order. She overcame severe (and even physically brutal) opposition from her family, and received the habit from Bl. Jordan of Saxony, with whom she would enjoy a most beautiful spiritual friendship. The following account in the Dominican Office of Readings is taken from the Monastery of St. Agnes’ Chronicle:

Holy Father Dominic was in Bologna at the time and, when he heard how injured she was, he was filled with compassion and sent her letters secretly, for her parents would not permit her to speak with anyone unless one of her relatives was present. In the midst of all this blessed Dominic died and entered eternal happiness. When Sister Diana had recovered a little, she escaped and went to the aforesaid monastery. Thereupon her desperate parents let her go. She remained in that monastery from the feast of All Saints until the week within the octave of the Ascension. While she was there, Master Jordan of happy memory, who had been provincial of Lombardy at the time, together with the brethren to whom blessed Dominic had entrusted this task, faithfully helped her to carry out her long desired plan.

Bl. Jordan encouraged Bl. Diana in words such as these:

Let your hearts be always filled with a burning desire for the blessed city of the saints in heaven, that glorious storeroom of perfect joy amid gladness, that abode refulgent with the radiance of utter beauty, far exceeding human understanding: a realm truly divine, worthy to be the dwelling place of those created in the image and likeness of God.

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The martyrs fixed their eyes on heaven, and cried out in their torments:
Come, Lord, be with us in this hour, alleluia.

From the Dominican Ordo:

Among the eleven martyrs commemorated this day, three were Dominicans. They were part of a band of preachers whose success at Avignonet, to the southwest of Toulouse, induced a number of Albigensian heretics to ambush the group and treacherously murder them on May 29, 1242.  As they died they gave witness to the faith by singing the Te Deum.  The Dominicans in this group were: Blessed William Arnaud, one of the first Dominicans to be appointed an inquisitor in the diocese of Toulouse; Blessed Bernard of Rochefort, a Dominican priest; and Blessed Garcia d’Aure of Orense, a cooperator brother.

Click here for more on the life and death of Blessed William and his companions.

O God, strength of the faithful,
you led Blessed William and his companions
to offer their lives in the name of Christ
and in obedience to the Church.
By the help of their prayers
may we share with them in the chalice of Christ
and ever grow in your love.

We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, forever and ever. Amen.

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Come, spouse of Christ,
receive the crown the Lord has prepared for you from all eternity, alleluia.

From the Dominican Ordo:

Blessed Mary Bartholomew Bagnesi was born in Florence on August 15, 1514, and there received the habit of a Sister of Penance in 1547.  For forty-five years she was confined to her bed and with great courage bore the pains she suffered.  By her spirit of faith and acceptance of God’s will, she was able to encourage and console many who came to her.  She died on May 28, 1577, and was buried at the Carmelite monastery in Florence.

Click here for more on the life of Blessed Mary Bartholomew.

O God,
in Blessed Mary Bartholomew
you brought together steadfastness in suffering
and innocence of life.
As we endure many trials
may we be helped by your grace.

We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, forever and ever. Amen.

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My life is at the service of the Gospel;
God has given me this gift of his grace, alleluia.

From the Dominican Ordo:

Blessed Andrew, a member of the noble Franchi Boccagni family, was born in Pistoia, Italy, in 1335 and at the age of fourteen entered the Order in Florence. He worked to restore regular observance after the plague of the Black Death. As bishop of Pistoia he was an active promoter of peace among the people and was known for his personal austerity and his preaching.  He had a special devotion to the Infant Jesus and his Mother.  He resigned his office in 1400 and retired to the priory of Pistoia where he died on May 26, 1401.

O God,
you made Blessed Andrew excel
in holiness and teaching
and in preaching your word as a good pastor.
By the help of his prayers
may we persevere in your service
and so come to eternal life.

We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, forever and ever. Amen.

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Uphold me, Lord, according to your promise, and I shall live;
let my hope in you not be in vain, alleluia.

From the Dominican Ordo:

Blessed Columba was born in Rieti, Italy, in 1467.  She was clothed with the habit of the Sisters of Penance of Rieti.  Following in the footsteps of Saint Catherine of Siena, she showed an admirable charity towards the poor, the sick and the dying.  In Perugia she founded a convent of sisters where she made profession and became prioress in 1490.  There she was noted for her work of reconciliation for which she received the name “Dove of Peace.”  She died there on the feast of the Ascension, May 20, 1501.

For more on the life of Blessed Columba, click here and here.

God of all mercy,
you made Blessed Columba
shine forth by the innocence of her life
and by her zeal for peace.
By the help of her teaching may we live together in unity
and serve you with pure minds.

We ask this through our Lord Jesus Christ, your Son,
who lives and reigns with you and the Holy Spirit,
one God, forever and ever. Amen.

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