GOD THE FATHER (2010-2013)

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“I want everyone to venerate My Divine Heart, because it is the Heart of a Father who loves His children with Infinite Love. Anyone who adores My Divine Heart atones for a multitude of sins. Console My Divine Heart and repair from your hearts (…) In this manner, peace – My Peace – will come on earth. Joy, Happiness, and Love will reign in the world once more.”

“My Divine Heart is the Heart of a Father Who loves His children to folly (…) a refuge for all men to come and rest in It, as a haven from the cares and burdens of the world (…) I desire to be loved, honored, worshipped, and venerated by all My children (…) Do not deny your Father this plea. I will accept anyone who comes to Me with a sincere heart.”

“This Devotion is in atonement for all the blasphemies committed against My Divine Heart (…) Many of the consequences of the Chastisement can be averted if (…you) pray sincerely and honestly to My Divine Heart. Whoever devoutly worships My Divine Heart pays Me homage, reparation for the tremendous agony and sorrow that I endure from My creation, due to the multitude of its sins. True reparation calms My Wrath and consoles My wounded Heart (…) Anyone who genuinely loves Me will console Me, otherwise he will be responsible for having let the fullness of My Wrath fall upon mankind.”

Note: The diptych, ecumenical, revealed icon of the Divine Heart of God the Father Encompassing All Hearts was written by Fr. Richard G. Cannuli, O.S.A., according to the original pencil drawing of the Divine Heart. After completion, the icon was kept on the altar in the chapel of Saint Thomas of Villanova Friary (USA) for many liturgies. The icon was blessed by Fr. Cannuli both with a regular blessing and the Holy Eucharist. It can presently be found in Southern Europe.

TRANSLATIONS OF THE CONSECRATION PRAYER

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The deification of the Virgin Mary in Christianity – 1

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The Deification of the Virgin Mary in Christianity

Many tend to claim that the Virgin Mary is not deified, was not deified at the moment of her conception, and has never been deified. This claim seems to originate from the deep-seated fear, likely Protestant in origin, that the Holy Virgin is being worshipped with that kind of worship reserved for God alone, instead of being honored as the Mother of God. This fear, however, is unfounded. What seems to be happening is the perpetuation of a misunderstanding and lack of sufficient comprehension (and use) of the terms deification and worship.

What is Worship?

Two kinds of worship exist: the worship of latreia and the worship of proskynesis (Bartolo-Abela, 2017). Latreia is the kind of worship reserved for God alone, while proskynesis is the relative worship that can be legitimately given to any saints. Proskynesis is more commonly understood by people as veneration. However, it is still worship in a technical sense, although not the kind of worship that needs to be reserved for God. What is deification and what kind of worship is employed towards those human beings who have become deified?

Deification – Brief Overview

Have I not said that you are gods? (Jn 10:34).

God, you see, wants to make you a god; not by nature, of course, like the One whom He begot but by His gift and by adoption (Augustine of Hippo, Sermon 166.4).

Through Christ, the Word made flesh, man has access to the Father in the Holy Spirit and comes to share in the divine nature (Paul VI, Dei Verbum, 1965).

The Most High knew that Adam wanted to become a god, so He sent His Son who put him on in order to grant him his desire (Ephraim the Syrian, Nisb. Hymns LXIX.12).

He became human so that he might make us gods (Athanasius of Alexandria, De Incarnatione 54.3).

According to Dionysus the Aeropagite, deification is defined as “the attaining of likeness to God and union with Him so far as is possible” (EH 1. 3, PG 3. 376a) both in this life and the next. Maximus the Confessor called deification “the invocation of the great God and Father, the symbol of the authentic and real adoption, according to the gift and grace of the Holy Spirit, thanks to the bestowal of which the saints become and will remain the sons of God” (Ad Thalas 61, PG 90, 636C; Scholia 6, ibid. 644C). Thomas Aquinas stated that deification allowed “this name God [to be] communicable not in its whole signification, but in some part of it by way of similitude so that those are called gods who share in divinity by likeness, according to the text I have said, ‘You are gods (Ps 82:6)’ (Summa Theologica, Resp. to I.13,9).

Gross (1938/2002) elaborated that deification, [the] “divinization of the Christian is not an identification with God [but] an assimilation, a very eminent restoration of the original divine likeness [where one] participates by grace in the perfections that God possesses by nature . . .  [Throughout the process of deification], the Spirit transforms the soul to the image of the Logos, the natural Son of God, thus making the Christian an adoptive child of God. Affecting, it seems, the very essence of the soul, this mysterious conformation is not of a moral nature only, but of a physical nature. It is a veritable partaking of the divine nature and of the divine life” (p. 272). Aquinas added that in deification “the gift of grace surpasses every capability of created nature, since it is nothing short of a partaking of the Divine Nature, which exceeds every other nature . . . God alone should deify, bestowing a partaking of the Divine Nature by a participated likeness” (Summa Theologica, 2.1:112.1).

Irenaeus of Lyons explained that God had “become what we are, that He might bring us to be even what He is Himself” (Adversus Haereses, Preface). He added, “Do we cast blame on Him because we were not made gods from the beginning, but were at first created merely as men and then later as gods? Although God has adopted this course out of his pure benevolence, that no one may charge him with discrimination or stinginess, He declares, ‘I have said, Ye are gods; and all of you are sons of the Most High’ . . . It was necessary at first that nature be exhibited, then after that what was mortal would be conquered and swallowed up in immortality” (ibid., 4.38[4]). Clement of Alexandria declared, “Yea, I say, the Word of God became a man so that you might learn from a man how to become a god” (Exhortation to the Greeks 1). He stated, “If one knows himself, he will know God, and knowing God will become like God . . . His is beauty, true beauty, for it is God and that man becomes a god since God wills it. So Heraclitus was right when he said, ‘Men are gods and gods are men’” (Stromateis 23). Clement added, “He who obeys the Lord and follows the prophecy given through Him . . . becomes a god while still moving about in the flesh” (Stromata 716,101,4). Augustine of Hippo stated, “He Himself that justifies also deifies for by justifying He makes sons of God: ‘For he has given them power to become the sons of God’ [Jn 1:12]. If then we have been made sons of god, we have also been made gods” (On the Psalms 50.2.).

Deification is the process of fulfillment, starting from this earthly life, of the words of the Apostle Peter, “He [Christ] has given us most great and precious promises: that by these you may be made partakers of the divine nature, flying the corruption of that concupiscence which is in the world” (2 P 1:4). Deification as a term was common in the writings of the Greek Fathers and other Early Church Fathers until it was supplanted by the sterile and ‘safe’ language of the Reformation (Kharlamov, 2010).

(continued in Part 2)

The Divine Heart and the people – 2

“The chorus of the Church Triumphant and those of the Church Militant are united to our Lord in the divine action so that with Him, in Him and through Him, they may ravish the Heart of God the Father and make His mercy all our own” ~ St. Francis de Sales.

The Divine Heart and the people

“Return to that most loving Heart of your Father, which is full of love and mercy for you, which will receive you home, heaping upon you blessings. Return, you transgressors, to the Heart, ‘which means to My Heart that is all yours, since I have given it entirely to you'” ~ St. Eudes.

Christ in the Divine Heart of the Father – 2

“The Son lives by the Father because He is the Word given forth from the Heart of the Father, because He comes forth from the Father, because He is begotten of the bowels of the Father, because the Father is the fountain and root of the Son’s being” ~ St. Ambrose.

Christ in the Divine Heart of the Father

“Alone begotten of God, in a way peculiar to Himself, from the womb of His own Heart – even as the Father Himself testifies, ‘My Heart, says He, has emitted My most excellent Word'” ~ Tertullian.

The First See is judged by no one

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Regarding the latest effort of the prideful malcontents in the universal Church (termed ‘signatories’), the Pied Pipers who have released their so-called Open Letter to the Bishops of the Catholic Church during Easter Week, one thing needs to be crystal clear in the minds of the faithful. It is this:

The First See is judged by no one

(#1404, The Code of Canon Law of the Catholic Church, 1983).

Like the Master, the servant. May God have mercy on the souls of these 21st century ‘Sanhedrin’ who, in reality, under the excuse of the “primacy of salvation of souls,” desire nothing else than to glorify themselves and elect their own (anti-)pope – a desire right out of the heart of Satan disguised as an angel of light. These individuals are now subject to censure and interdict as per #1372 / #1373 of The Code of Canon Law.

Happy Easter to all readers

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Happy Easter, Christ is risen!

The Altars of Repose

Altar of Repose

Altar of Repose, Conversion of Saint Paul Parish Church, Malta

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Altar of Repose, Basilica di San Michele Arcangelo, Gargano

[Credit: Basilica-Santuario di San Michele Arcangelo, Foggia, Italy]

 

The 24 hours of the Passion of our Lord, Jesus Christ

Christ on the Cross

For those who wish during the Triduum to follow the 24 hours of The Passion of our Lord, Jesus Christ, according to the Servant of God, Luisa Piccarreta, you can find it here.

Divine Beauty: The Passion of Jesus Christ the Redeemer

Short docudrama based on the Passion of our Lord and Savior, Jesus Christ, according to the Servant of God Luisa Piccarreta, daughter of the Kingdom of the Divine Will, and the Catholic visionary Barnabas Nwoye. First Biblical film of its kind to be based on their published spiritual writings. Dedicated to the Most Holy Trinity.

Shot on location at the:

1. Basilica of Saint George, Victoria, Gozo.
2. Parish Church of the Assumption, Mosta, Malta.
3. Xghajra Parish Catholic Church, Xghajra, Malta.
4. Basilica of the Holy Sepulcher, Jerusalem.
5. The Mishkan, Timna Valley Park, Israel.

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AWARDS
– Honorable Mention, Best Documentary Short, 2018 Independent Shorts Awards.

NOMINATED FOR
– Best Female Director, Independent Shorts Awards 2018.
– Best Documentary Short / Best Music, 2018 Top Indie Film Awards.

OFFICIAL SELECTION
– Cayenne Short Film Festival 2019 (New York City premiere).
– 2019 Culture of Life Film Festival.
– 2019 Top Indie Film Awards.
– 2018 Indie Best Films Festival.
– 9th Jagran Film Festival 2018 (Indian / Asian premiere).
– 34th Alexandria Mediterranean Film Festival 2018 (Egyptian premiere).
– Directors Circle Festival of Shorts 2018.
– 2018 In-Short Film Festival (African premiere).

BROADCAST
– Culture of Life TV Network (American premiere).
– OPPrime TV (Boston).

Relics of the Passion – 9 – The Stone of the Anointing and the Holy Sepulcher

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From the Stone of the Anointing and the Holy Sepulcher

The Stone of the Anointing

The Stone of the Anointing can be found inside the main entrance to the Basilica of the Holy Sepulcher,[1] Jerusalem. It was placed there after the reconstruction of the church had been finished in 1810 (Murphy-O’Connor, 1998).

According to tradition, the slab of reddish Stone is located in commemoration on the spot where Saint Joseph of Arimathea had prepared the Body of Jesus Christ for burial (See the Holy Land, 2017). It belongs conjointly to the Armenian Orthodox,[2] the Roman Catholics[3] and the Greek Orthodox[4] that are at the Sepulcher, all of whom were indicated as primary custodians of the church in the firman[5] of the Ottoman Sultan, Osman III, in 1863[6] (ibid.; Morio, 2014). Above is a photograph of a relic from the Stone of the Anointing in a sealed hand-carved, gilt-bronze reliquary that comes from the Custodian Franciscans serving the Holy Land.

The Holy Sepulcher

The Holy Sepulcher is the tomb where Christ was buried for three days before His Resurrection. It is located 295 feet (90 meters) northwest of Golgotha.[7] The tomb had been provided for the burial of Christ by Saint Joseph of Arimathea, a member of the Sanhedrin who had quietly disagreed with their condemnation of the Savior.

The tomb, which has a bed of limestone (Romey, 2016; Pells, 2016) upon which the Body of Christ had been placed, is enclosed inside the Kouvouklion, a small chapel that is located in the Aedicule of the Basilica of the Holy Sepulcher. The bed had been covered for centuries by a marble slab with a cross on it, which had been reportedly engraved by the Crusaders. Above is a photograph of a small stone from the Holy Sepulcher in the same sealed bronze reliquary that comes from the Custodian Franciscans in Jerusalem.

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[1] Also known as the Church of the Resurrection.

[2] The Armenian (Saint James Brotherhood; 2011).

[3] The Franciscans of the Order of Friars Minor (Custodia Terrae Sanctae, 2019). Known locally as ‘Latins.’

[4] The Jerusalem Patriarchate (Brotherhood of the All-Holy Sepulcher; 2012).

[5] A firman was a royal decree issued during the time of the Ottoman empire. The 1863 firman confirmed that which had been decreed in the firman of 1749.

[6] The Status Quo (United Nations Conciliation Commission, 1949).

[7] The place of the skull.

Relics of the Passion – 8 – The Shroud

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From the Burial Shroud

The Burial Shroud is a linen cloth of 14 feet 5 inches long by 3 feet 7 inches wide (4.4 x 1.1 meters). Imprinted on it is the negative image of the Body of Jesus Christ (Adler, 2002), which had resulted after the Savior was wrapped in it for His entombment after the Crucifixion.

The Shroud is known to have been in the possession of the Byzantine emperors until the Sack of Constantinople, which occurred in April 1204[1] (Poulle, 2009). Boniface I[2] and his chief counselor, Othon de la Roche,[3] took the Shroud from the Church of Saint Mary of Blachernae together with other relics and kept them in Athens (Anon., n. d.; Legrand, 1982; Piana, 2014; Rinaldi, 1983; Villehardouin, 2007). But after that no mention of it has been reliably documented for another two centuries.

The knight, Geoffroy I de Charny,[4] and his wife, Jeanne de Vergy,[5] were noted as the new owners of the Shroud in the 14th century, where it was preserved from 1360 to 1389 at Monfort-en-Auxois. Their great-granddaughter, Marguerite de Charny,[6] gave the Shroud to Louis I of the Casa di Savoia[7] in 1453 (Chevalier, 1900; Dubarle, 1993), in exchange for the castle of Varambon and monetary assets. The Savoyards in turn presented it to the Holy See in 1983.

The Shroud is woven in a 3-to-1 herringbone twill pattern made of flax fibrils. The negative image imprinted on it has been described as that of

A front and back view of a naked man with his hands folded across his groin. The two views are aligned along the midplane of the body and point in opposite directions. The front and back views of the head nearly meet at the middle of the cloth (ibid.).

The burial cloth of Christ can be found enclosed in a bullet-proof glass case at the Cappella della Sacra Sindone in Turin, Italy. This chapel had been built in the 17th century by Carlo Emmanuele II[8] to house the sacred relic.

Above is a photograph of a single thread from the Shroud in a sealed reliquary that comes from the Augustinians. A limited number of relics of the Shroud had been distributed to Catholic bishops around the world after a drop of molten silver from a fire had damaged a small part of it in 1532, while at the Sainte Chapelle in Chambéry,[9] France (Cruz, 1984).

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[1] The culmination of the Fourth Crusade, which is considered a major victory and turning point in medieval history.

[2] Marchese di Monferrato and King of Thessaloniki. Boniface was one of the knight-commanders of the Fourth Crusade.

[3] Baron of Ray-sur-Saõne and the first Frankish Lord of Athens.

[4] Lord of Lirey and Savoisy.

[5] A fifth-generation descendant of Othon de la Roche.

[6] de Charny became Madame de la Roche in 1418 after having married Humbert of Villersexel, Count de la Roche.

[7] The House of Savoy, a royal family that was established in 1003 at the historical region of the northwest Alps northwest of Italy. The Savoyards ruled Italy from 1861 to 1946 (Ginsborg, 2003).

[8] The Duke of Savoy.

[9] Chambéry was the capital of the Savoy region at the time. After the fire, Emmanuele Filiberto, the current Duke of Savoy, ordered that the Shroud be translated to Turin where it has remained since 1578. The coffer in which it traveled can also be seen (Piana, 2014).