The Italian government had unlawfully, and in a sacrilegious manner, possessed itself of the Convent of the Portiuncula; and notwithstanding the protest of all the members of the Order of St. Francis, and the indignation excited by so arbitrary an act in every Catholic heart, those iniquitous men put it up for sale, and actually sold it by public auction. The Minister General of the Franciscan Order, unwilling that this brightest gem of the Franciscan crown should fall into impious hands, resolved to have it purchased for him by a lay person. But how was this to be done, when he had no revenue, often not means enough for necessary expenses? a grave question, truly, for the children of St.
Francis, who might have seen themselves bereft of the cradle of their Order, were it not that, at the critical moment, a man of a truly Christian heart came forward and advanced the thirty-four thousand francs, the price to which their precious relic had been raised. Thus, G.o.d would not permit that so many memories connected with His servant Francis should be effaced from the earth, although they would still have lived in the hearts of his children, and the Friars Minors are still the owners and possessors of that venerable sanctuary. [1]-- _Almanac of the Souls in Purgatory_, 1881.
[Footnote 1: Nevertheless, means must be taken to pay back this sum so seasonably advanced. Hence it is, that at the request of the Minister General of the Franciscans, Father Marie, of Brest, has made a touching appeal to all friends of the Order and of justice, and has opened subscription lists wherever there are children of St. Francis, and there are children of St. Francis all over the world. These lists, with the names of the pious donors, shall be sent to a.s.sisium, to be preserved there in the very sanctuary of the Portiuncula.--ED. AL.]
CATHERINE OF CARDONA.
Catherine of Cardona was born in the very highest rank. She was but eight years old when she lost her father, Raymond of Cardona, who was descended from the kings of Aragon. Catherine had already made herself remarkable by her love of prayer, solitude, and mortification, and by her admirable fidelity to grace she had drawn down upon herself, at an age still so tender, the signal favor of Heaven.
One day, whilst absorbed in prayer in her little oratory, her father appeared to her enveloped in the flames of Purgatory, and, conjuring her to deliver him, he said to her: "Daughter, I shall remain in this fire until thou hast done penance for me." With a heart full of compa.s.sion, Catherine promised her father to satisfy the divine justice for him, and the vision disappeared.
From that moment Catherine, rising above the weakness of her age and s.e.x, applied herself to those amazing austerities which have made her a prodigy of penance. To open Heaven to her father, she freely sheds, in b.l.o.o.d.y scourgings, the first fruits of that virginal blood which is to flow for half a century in innumerable torments. Magnanimous child, she is already the martyr of filial piety, but her tears, her mortifications, her prayers have disarmed the divine justice and discharged the paternal debt. Raymond, resplendent with the glory of the blessed, appears again to his daughter, and addresses her in these words: "G.o.d has accepted thy penance, my daughter, and I go to enjoy His glory. By that penance, thou hast become so pleasing to Jesus Christ that He has chosen thee for His spouse. Continue all thy life to immolate thyself as a victim for the salvation of souls; such is His divine will."
With these words, which filled the heart of Catherine with joy unspeakable, he goes to Heaven to sing the mercies of his G.o.d, and to intercede with Him, in his turn, for the beloved daughter who was his liberator.
Oh! happy, thrice happy Catherine! Whilst accomplishing an act of filial piety, she gained the t.i.tle of Spouse of Christ, and secured for herself a powerful intercessor in heaven.--_Almanac of the Souls in Purgatory, 1881._
The life of the little Catherine was so admirable that we cannot resist the desire of giving some extracts from it here. It will be so much the more appropriate that her whole life was consecrated to the relief of the souls in Purgatory and the salvation of men.
Overwhelmed with the happiness of seeing herself chosen for the spouse of the G.o.d of Virgins, Catherine consecrates herself entirely to Him, and promises inviolable fidelity to Him. Rejoiced to belong to the same Spouse as the Agathas and Agnesses, she makes a vow of perpetual virginity, and exclaims in the fullness of her bliss: "Thou alone, mine Adorable Beloved, Thou alone shalt reign over my heart, Thou alone shalt have dominion over it for all eternity!" Then Jesus invisibly places on her finger the marriage ring, and endows with strength her who aspires only to die with Him on the cross.
Catherine, who, after the death of her father, was placed under the care of the Princess of Salerno, a near relative of her mother, leads in the palace of the princess a life no less rigorous than that of the penitents of the desert; but she will have no other witness of it than He by whom she alone desires to be loved. Condemned by her rank to wear rich clothing, she values only the glorious vesture of the soul, which is grace. The hair-cloth that macerates her flesh is her chosen garment. At that age, when people allow themselves to be dazzled by the world, Catherine of Cardona has trampled it beneath her feet, and later on, becoming entirely free from the slavery of the world, she retires to the Capuchin Convent at Naples, and there prepares, by a seclusion of twenty-five years, to give to the great ones of the earth an example of the most sublime virtues. Called by the Princess of Salerno to share her disfavor with the king, she hesitates not to quit her dear solitude, and repairs to Spain, in 1557. Her presence at Valladolid was an eloquent sermon, and produced the happiest fruits in souls. The Princess died at the end of two years; and Philip II., knowing the wisdom of Catherine, kept her at the Court, appointing her as governess to Don Carlos, his son, and the young Don Juan of Austria, afterwards the hero of Lepanto.
In 1562, Our Lord, in a vision, says to Catherine: "Depart from this palace; retire to a solitary cave, where thou mayest more freely apply thyself to prayer and penance." At these words, the soul of Catherine is inundated with joy, and she feels that no worldly obstacle could restrain her. She would fain set out forthwith, but her spiritual guides opposed her doing so. Finally, after many trials, whilst she was in prayer, before the dawn, the crucifix she wore hanging from her neck, suddenly rose into the air, and said: "Follow me!" She followed it to a window on the ground-floor; and although it was fastened with great iron bars, Catherine, without knowing how, found herself in the street. Transported with joy at this new miracle, she flew to the place where the Hermit of Alcada and another priest were waiting to conduct her to the desert. Seeing the heroic virgin, they blessed Him who had thus broken her chains. In order that she might not be recognized they cut off her hair, gave her a hermit"s robe, and set out without delay.
Arriving at a small hill about four leagues from Roda, Catherine said to her guides: "Here it is that G.o.d will have me take up my abode; let us go no farther." After a careful search they discovered amongst th.o.r.n.y hedges difficult to get through, a species of grotto sufficiently deep; but the entrance thereto was so narrow, and the roof so low, that Catherine, who was of medium height and rather full figure, could hardly stand upright in it. The two guides of the holy recluse, taking leave of her, left her some instruments of penance, and three loaves, for all provision. There it was that the daughter of the Duke of Cardona commenced, in 1562, that admirable life which has been the wonder of all succeeding ages.
Teresa, the seraphic Teresa, who lived at that time not far from Catherine"s solitude, cried out in a transport of admiration: "Oh! how great must be the love that transported her, since she thought neither of food, nor danger, nor the disgrace her flight might bring upon her; what must be the intoxication of that holy soul, flying thus to the desert, solely engrossed by the desire of enjoying there without obstacle the presence of her Spouse! And how firm must be her resolution to break with the world, since she thus fled from all its pleasures!"
St. Teresa adds that Catherine spent more than eight years in this desert cave, that after having exhausted the small provision of three loaves left her by the hermit who had served her as a guide, she had lived solely on roots and wild herbs, but that, after several years, she met with a shepherd, who thenceforward faithfully supplied her with bread, of which she, nevertheless, ate but once in three days. The discipline which she took with a large chain lasted often for an hour and a half, and sometimes two hours. Her hair-cloth was so rough that a woman, returning from a pilgrimage, having asked hospitality of her, told me (it is still St. Teresa who speaks), that feigning sleep, she saw the holy recluse take off her hair-cloth and wipe it clean, for it was full of blood. The warfare she had to sustain against the demons made her suffer still more than her austerities; she told our sisters that they appeared to her, now in the form of great dogs who sprang on her shoulders, and now in that of snakes; but do as they might, they could not make her afraid.
She heard Ma.s.s in a convent of the Sisters of Mercy, a quarter of a league distant; sometimes she made the journey on her knees. She wore a tunic of coa.r.s.e serge, and over that a robe of drugget so fashioned that she was taken for a man.
Nevertheless, the fame of her sanct.i.ty soon spread everywhere, and the people conceived so great a veneration for her that they flocked from every side, so that, on certain days, the surrounding country was covered with vehicles full of people going to see her.
"About this time," says St. Teresa, "she was seized with a great desire to found near her cave a monastery of religious, but being undecided in her choice of the order, she postponed for a time the execution of her design. One day while at prayer before a crucifix which she always carried about her, Our Lord showed her a white mantle, and gave her to understand that she was to found a monastery of barefooted Carmelites.
She knew not till then that such an order existed, as she had never heard it mentioned; indeed, we had then but two monasteries of reformed Carmelites, that of Moncera and that of Pastrana. Catherine was speedily informed of the existence of this last. As Pastrana belonged to the Princess of Eboli, her former friend, she set out for that town with the firm resolution of doing what Our Lord had enjoined her to do.
It was at Pastrana, in the church of our religious, that the Blessed Catherine took the habit of Our Lady of Mount Carmel, having no intention, notwithstanding that act, to embrace the religious life. Our Lord conducted her by another way, and she never felt any attraction towards that state. What kept her away from it was the fear of being obliged through obedience to moderate her austerities and quit her solitude."
As she had worn man"s apparel ever since she had been in the desert, she would not now change it. So, in laying aside her hermit"s robe, and a.s.suming that of Carmel, she took a habit like that of the barefooted Carmelite monks, and wore it till her last breath. In this Catherine was led by a very special way.
Catherine had been preceded at Pastrana by the account of the wonders which had marked the eight years she had spent in her cave; she was thus greeted as a saint as soon as she appeared; no one was surprised to see her in her Carmelite habit, a cowl on her head, a white mantle on her shoulders, a robe of coa.r.s.e drugget, and a leathern girdle. G.o.d permitted the appearance of Catherine at the court of Philip II. as a virgin with the heart of a man, victorious over all the weakness, of her s.e.x, and rivalling in her austerities the most famous penitents of the desert. At the Escurial, she observed the same abstinence as in her hermitage; there, as in her cave, she took but one hour"s sleep, and gave to prayer the rest of the time at her disposal.
From the Escurial, Catherine returned to Madrid. From the carriage in which she rode, she gave her blessing to the mult.i.tudes who crowded the road as she pa.s.sed. ... The Nuncio, having sent for her, reproached her for wearing the apparel of a man, and for taking it upon her to give her blessing, like a bishop. The humble virgin heard all prostrate on the ground. When the Nuncio had finished speaking, she arose and justified herself with that holy simplicity peculiar to herself. The legate of the Holy See, perceiving then that G.o.d was leading the Blessed Catherine by an extraordinary way, left her at liberty to wear that costume, blessed her, and recommended himself to her prayers.
In Madrid Catherine again met Don Juan of Austria, who had been appointed Generalissimo of the Christian fleet directed against the Turks. He gave her the name of mother, and regarded her as a Saint.
After having given some wise counsel to the young prince, she predicted to him that he should obtain a victory over the enemies of the Christian name. It was a happy day in the life of Don Juan on which he heard these prophetic words. Kneeling on the ground, with clasped hands and tearful eyes, the future liberator of Christendom asked Catherine"s blessing, and arose with a heart strengthened by an invincible hope.
The Carmelites of Toledo, amongst whom she spent some time, endeavoring to persuade her to diminish her austerities a little, she replied in these memorable words, which reveal to us the secret of her life: "When one has seen, as I have, what Purgatory and h.e.l.l are, one cannot do too much to draw souls from one, and preserve them from the other; I may not spare myself, since I have offered myself in sacrifice for them."
On the 7th October, 1571, Catherine was warned by a light from above that the great combat against the Turks was to take place that day. She macerated herself with fearful rigor, and offered herself as a victim to the anger of G.o.d, justly indignant at the sins of His people. She addressed to the Saviour of men the most tender supplications, when, all at once, seized with a holy transport, she uttered in a distinct voice these words, which were heard by several persons of the Court: "O Lord, the hour is come, help Thy Church; give the victory to the Catholic chiefs; have pity on so many kingdoms which are Thine own, preserve them from ruin! The wind is against us: my G.o.d, if Thou order it not to change, we perish!"
Some time after, she cried out in a still stronger voice: "Blessed be Thou, O Lord, Thou hast changed the wind at the needful moment; finish what Thou hast begun!" After these words she prayed in silence for a long s.p.a.ce of time. Then, starting up joyfully, she offered to G.o.d the most lively thanksgivings for the victory He had just granted to His Church.
Soon, in fact, the news of the victory of Lepanto confirmed the miraculous vision of Catherine. Don Juan wrote immediately to the venerable Catherine of Cardona, thanking her for her prayers, and sent her, as a memento, some spoils taken from the enemy.
Catherine having received, at the Court and elsewhere, sufficient means to found her monastery, regained her solitude in the month of March, 1572. She lived there five years longer. It has been considered as a supernatural thing that mortifications so extraordinary as hers had not ended her life sooner. She died on the 11th of May, 1577.
"One day," says St. Teresa, "after having received communion in the church of this monastery (that which Catherine had founded), I entered into a profound recollection, which was soon followed by an ecstasy.
Whilst I was thus ravished out of myself, that holy woman appeared to my intellectual vision, resplendent with light like a glorified body, and surrounded by angels. She said to me: "Weary not of founding monasteries, but rather pursue that work with ardor." I understood, albeit that she did not say so, that she was a.s.sisting me with G.o.d.
This apparition left me exceedingly comforted, and inflamed with the desire of working for Our Lord"s glory. Hence, I hope from His divine goodness and the powerful prayers of that Saint, that I may be able to do something for His service."
THE EMPEROR NICHOLAS PRAYING FOR HIS MOTHER.
Heretics or Schismatics care very little about contradicting themselves. It is of the nature of the iniquity of lying. The _Anti de la Religion_, of March 1, 1851, judiciously observes:
"It is well known that the Russian Church pretends not to admit the doctrine of Purgatory, which one of its princ.i.p.al prelates set down as "_a crude modern invention._" Nevertheless, the manifesto recently published by the Emperor Nicholas, on the death of his mother, the Grand d.u.c.h.ess Elizabeth, d.u.c.h.ess of Na.s.sau, concludes with these words: "We are convinced that all our faithful subjects will unite their prayers with ours, _for the repose of the soul_ of the deceased."
How are we to reconcile this request for prayers with the denial of Purgatory, coming as it does from the mouth of the supreme pontiff of the Church of Russia?"--"_Christian Anecdotes._"
FUNERAL ORATION ON PIUS VI.
REV. ARTHUR O"LEARY, O S F.
Thou hast lifted me up, and cast me down. My days are like a shadow; that declineth, and I am withered like gra.s.s; but thou, O Lord, shall, endure forever.--Ps. cii., verses 10, 11, 12.
Yes! O my G.o.d! You lift up and you cast down; you humble and you exalt the sons of men. You cut off the breath of princes, and are terrible to the kings of the earth. It is then we know your power, when, by the stroke of death, we feel what we are, that our life is but as a shadow that declineth, a vapor dispersed by the beams of the rising sun, or as the gra.s.s which loses at noon the verdure it had acquired from the morning dew. It is a truth of which we, are made sensible upon this mournful occasion, and in this sacred temple, where the trophies of death are displayed, and its image reflected on every side. The mournful accents of the solemn dirge, the sable drapery that lines these walls, the vestments of the ministers of the sacred altar, this artificial darkness which is a figure of the darkness of the grave;-- the tapers that blaze around the sanctuary to put us in mind that when our mortal life is extinct, there is an immortal life beyond the grave, in a kingdom of light and bliss reserved for those who walk on earth by the light of the gospel;--that tomb, in which the tiara and the sceptre, the Pontifical dignity, and the power of the temporal prince, are covered over with a funeral shroud,--every object that strikes the eye, and every sound that vibrates on the ear, is an awful memento which reminds us of our approaching dissolution, points out the vanity and nothingness of all earthly grandeur, and convinces, us that in holiness of life, which unites us to G.o.d and secures an immortal crown in the enjoyment of the sovereign good, consists the greatness as well as the happiness of man. An awful truth exemplified in many great characters, hurled from the summit of power and grandeur into an abyss of woe, whose unshaken virtue supported them under the severest trials, and whose greatness of soul shone conspicuous in their fall as well as in their elevation. A truth particularly exemplified in His Holiness Pope Pius VI., whose obsequies we are a.s.sembled to solemnize on this day--Pius VI. great in prosperity; Pius VI. great in adversity.
When his life is written by an impartial hand, when his contemporaries are dead, when history lays open the hidden and mysterious springs of the events connected with his reign, and posterity erects a tribunal, at which it is to judge, without dread of giving offence, then his virtues and wisdom will appear in their true light, as the symmetry and proportion of those beautiful statues, which are placed in the porticoes or entrance of temples and public edifices, are better discovered, and seen to a greater advantage at a certain distance.
Though His life was spotless, yet as the judgments of G.o.d are unsearchable, as there is such a quant.i.ty of dross mixed with our purest gold, such chaff with our purest grain, our purest virtues tarnished with so many imperfections, that on appearing in the presence of G.o.d, into whose Kingdom the slightest stain is not admitted, who can say, "My soul is pure; I have nothing to answer for?" as in our belief, divine justice may inflict temporary as well as eternal punishments beyond the grave, according to the quality of unexpiated offences, let us perform the sacred rites of our holy religion for the repose of his soul. [1]
[Footnote 1: These extracts are taken from the funeral oration on Pius VI, delivered at St. Patrick"s Chapel, Soho, in presence of Monsignore Erskine, Papal Auditor, on the 10th Nov., 1799.]
FROM THE FUNERAL ORATION ON THE REV. ARTHUR. O"LEARY, O.S.F.
REV. MORGAN D"ARCY.
My brethren, as it is G.o.d alone, that searcher of hearts, who can truly appreciate the merits of His elect, as it belongs only to the Holy Catholic Church, "_that pillar and ground of truth_," to canonize them, as we know that nothing impure can enter into heaven, and that Moses himself, that great legislator, and peculiar favorite of heaven, was not entirely spotless in the discharge of his ministry, nor exempt from temporal punishment at his death, let us no longer interrupt the awful mysteries and impressive ceremonies of religion, but, uniting, and, as it were, embodying our prayers and fervent supplications, let us offer a holy violence to heaven; while we mingle our tears with the precious blood of the spotless Victim offered in sacrifice on our hallowed altar, let us implore the Father of Mercies, through the merits and pa.s.sion of His adorable Son, our merciful Redeemer, to purify this His minister, and admit him to a partic.i.p.ation of the never-ending joys of the heavenly Jerusalem. May he rest in peace.
_Amen_.
DE MORTUIS. OUR DECEASED PRELATES.
[From a Sermon delivered by Most Rev. ARCHBISHOP CORRIGAN, of NEW YORK, at the THIRD PLENARY COUNCIL of BALTIMORE.]