St. Quintin

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St. Quintin, Martyr

From his Acts in Surius, written in a good style, before St. Eligius’s time, but later than Nestorius. The author assures us, that he compiled them from a history written by one who was present at the first translation of the martyr’s relics, fifty-five years after his death. But the author has added certain circumstances from popular traditions, with a fertur: which are not of equal authority. Other Acts of St. Quintin, but of an inferior stamp, are given us by Claude Hemere, in his History of the Town of St. Quintin’s. See Tillemont, t. 4, pp. 433, 436, 700. Continue reading

Saint Alphonsus Rodriguez

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Saint Alphonsus Rodriguez

Confessor, Jesuit Coadjutor
(1531-1617)

Saint Alphonsus Rodriguez was born in Spain in 1531, of a well-to-do commercial household of Segovia, the third of eleven children. When Alphonsus was eleven years old, he and his older brother were sent to a Jesuit college which had just been founded. He had already manifested great joy in serving the Jesuits when they had given a mission in Segovia and lodged in his father’s country home; now he rejoiced in the one year of study he was able to undertake, before the death of his father interrupted these pursuits. His brother, after certain affairs were settled, returned to school, but Alphonsus was obliged to remain at home, destined one day to replace his father.
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St. Simon and St. Jude

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Sts. Simon and St. Jude, Apostles

St. Simon, whose festival the Catholic Church commemorates to-day, was surnamed the Cananaean or Canaanite, because he was born at Cana, a town in Galilee. In this town, Jesus wrought his first miracle, by changing water into wine, as is known from the Gospel. Nicephorus and some others are of opinion, that Simon was the bridegroom whose wedding our Lord and His holy Mother honored with their presence, but that he afterwards left his bride with her consent and followed Christ. St. Jude, the brother of Simon, is called Thaddseus to distinguish him from the other Jude or Judas’ who betrayed and sold the Lord. According to Nicephorus, Mary Cleophas was their mother, and James the Less their brother. Other writers say that Simon and Jude were not brothers. The Gospel tells us that both Simon and Jude were chosen by Christ as Apostles; but when or under what circumstances this took place, is not recorded, nor have any particulars of their words and actions been left us. There is, however, not the slightest doubt that they, as all the others, constantly followed the Saviour, and although they forsook Him when He was taken prisoner, they had, after His resurrection the grace to see Him frequently, to be present at His Ascension, and to receive the Holy Ghost on Pentecost. Continue reading

THE KINGSHIP OF CHRIST 

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THE KINGSHIP OF CHRIST

ACCORDING TO THE PRINCIPLES OF ST. THOMAS AQUINAS

OUR supernatural life of Divine Grace comes to us from Our Lord Jesus Christ, Head of His Mystical Body, the Catholic Church, while we continue to receive our disordered natural life from the first Adam. “For, if by one man’s offence, death reigned through one: much more they who receive abundance of grace, and of the gift, and of justice, shall reign in life through one Jesus Christ” (Rom. v. 17). Our Lord is then our Head. Now St. Thomas distinguishes a twofold function of the grace of Headship, analogous to the double role exercised by the head with regard to the members of the body. “The head,” he says, “has a twofold influence upon the members: an interior influence, because the head transmits to the other members the power of moving and feeling; and an exterior influence of government, because by the sense of sight and the other senses which reside in it, the head directs a man in his exterior actions.” (III. P. Q. 8. a. 6) St. Thomas then goes on to remark that Christ also, by His grace of Headship, has a twofold influence upon souls: an interior influence of supernatural life, because His Humanity, united to His Divinity has the power of justification; an exterior influence by His government of His subjects. The role of justification and sanctification is that of Christ as Priest, while the second prerogative of government and direction constitutes the spiritual Kingship of Christ. We have said the “spiritual” Kingship of Christ, for we must distinguish between the spiritual and the temporal Kingship of Christ or between His Primacy in the supernatural order and His Primacy in the natural order.  Continue reading

The Feast of Christ the King

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The Feast of Christ the King

“That in the name of Jesus every knee should bow, of those that are in Heaven,
on earth and under the earth: And that every tongue should confess that
the Lord Jesus Christ is in the glory of God the Father.”

Philippians 2:10-11

Christ Himself speaks of His Own kingly authority [see link for Bible Citations]: in His last discourse, speaking of the rewards and punishments that will be the eternal lot of the just and the damned; in His reply to the Roman magistrate, who asked Him publicly whether He were a king or not; after His resurrection, when giving to His Apostles the mission of teaching and Baptizing all nations, He took the opportunity to call Himself king, confirming the title publicly, and solemnly proclaimed that all power was given Him in Heaven and on earth. These words can only be taken to indicate the greatness of his power, the infinite extent of His kingdom. What wonder, then, that He Whom St. John calls the “prince of the kings of the earth” appears in the Apostle’s vision of the future as He Who “hath on His garment and on His thigh written ‘King of kings and Lord of lords!’.” It is Christ Whom the Father “hath appointed heir of all things”; “for He must reign until at the end of the world He hath put all his enemies under the feet of God and the Father.”

It was surely right, then, in view of the common teaching of the sacred books, that the Catholic Church, which is the kingdom of Christ on earth, destined to be spread among all men and all nations, should with every token of veneration salute her Author and Founder in her annual liturgy as King and Lord, and as King of Kings. And, in fact, she used these titles, giving expression with wonderful variety of language to one and the same concept, both in ancient psalmody and in the Sacramentaries.

Pope Pius XI, Encyclical Letter, QUAS PRIMAS, #11-12