S. Alfonso Maria de Liguori - "Evangelizare Pauperibus Misit Me". 1988 - olio su tela, opera di Giuseppe Antonio Lomuscio
Saint Alphonse-Marie de Liguori
Docteur de l’Église (+1787)
Évêque de Nocera, fondateur des Rédemptoristes, Docteur de l'Eglise.
De noble famille napolitaine, Alphonse était promis à un brillant avenir, du moins son père en avait-il décidé ainsi. L'enfant est doué. A seize ans, il est docteur en droit civil et ecclésiastique. Il devient un avocat de renom et de succès. Il ne perd aucun procès quand il le plaide. Mais, de son côté, le Seigneur plaide tout doucement la cause du Royaume des cieux dans le cœur du jeune homme si bien parti pour réussir dans le monde. Alphonse décide d'abord de se consacrer à Dieu dans le monde et, pour cela renonce à un beau mariage. Désormais on le trouve assidu aux pieds du Saint-Sacrement et des statues de la Vierge Marie. Il fréquente les malades incurables et les condamnés à mort. A vingt-sept ans, il perd un procès, pourtant juste, à cause des pressions exercées sur les juges par des puissants fortunés. Désespérant de la justice humaine, il démissionne, devient prêtre et se consacre aux "lazzaroni", ces pauvres des bas-fonds de Naples et des campagnes. Il a choisi son camp, celui des pauvres rejetés. Pour eux, il fonde la Congrégation des Rédemptoristes sous le patronage de saint François de Sales. Toute sa vie, il se battra contre le rigorisme et fera triompher dans l'Église une pastorale de miséricorde et de liberté. Devenu malgré lui évêque, brisé par la maladie, il revient mourir parmi les siens.
Décédé le 1er août 1787, béatifié le 6 septembre 1816, canonisé le 26 mai 1839 et déclaré Docteur de l'Église le 23 mars 1871.
Le 30 mars 2011, Benoît XVI a tracé un portrait de saint Alphonse de Liguori, évêque et docteur de l'Église, "un insigne théologien moraliste, un maître de spiritualité... Né dans une noble famille napolitaine en 1696, il fut un brillant avocat avant d'abandonner cette profession pour devenir prêtre en 1726". Puis le Pape a rappelé que saint Alphonse "entreprit une œuvre d'évangélisation par la catéchèse parmi les plus pauvres, auxquels il aimait prêcher en leur présentant les fondements de la foi... En 1732, il fonda la Congrégation du Rédempteur" qui, sous sa direction forma des "missionnaires itinérants touchant jusqu'aux villages les plus isolés où ils encourageaient la conversion et la persévérance chrétienne, principalement par la prière".
Mort en 1787, Alphonse de Liguori fut canonisé en 1839 et déclaré docteur de l'Église en 1871. Ce titre, a rappelé le Saint-Père, était justifié par un riche enseignement de théologie morale "proposant parfaitement la doctrine catholique, au point que Pie XII le proclama Patron des confesseurs et des moralistes... Saint Alphonse ne cessait de dire que les prêtres sont un signe visible de la miséricorde infinie de Dieu, qui pardonne et éclaire le pécheur afin qu'il se convertisse et change de vie. Aujourd'hui aussi, face aux signes d'un affaiblissement de la conscience morale, dont une préoccupante désaffection de la confession, l'enseignement d'Alphonse de Liguori apparaît utile.... Outre ses œuvres théologiques, il composa des traités pour la formation religieuse du peuple... Ses Maximes éternelles ou Les gloires de Marie, et son chef d'œuvre 'Aimer Jésus-Christ', condensent sa pensée. Son insistance sur la nécessité de la prière y est constante...et en particulier sur la visite du Saint Sacrement, qu'elle soit brève ou prolongée, personnelle ou communautaire".
La spiritualité alphonsienne, a poursuivi le Pape, "est éminemment christologique, ayant le Christ et l'Évangile pour cœur. La méditation du mystère de l'Incarnation et de la Passion sont souvent le sujet de sa prédication", où il insiste aussi sur le rôle de Marie dans l'histoire du salut. Il a conclu en rappelant qu'Alphonse de Liguori fut également "un exemple de pasteur zélé, qui conquérait les âmes en prêchant l'Évangile et en administrant les sacrements. Il œuvrait avec une bonté qui venait de son intense relation à Dieu, Dieu d'une bonté infinie. Il eut une vision positive des ressources que le Seigneur accorde à tout homme pour faire le bien, soulignant l'importance de l'affection envers Dieu et le prochain, au-delà des ressources offertes par l'esprit". (VIS 20110330 430)
Mémoire de saint Alphonse-Marie de Liguori, évêque et docteur de l'Église.
Remarquable par son zèle des âmes, ses écrits, sa parole et son exemple, pour
favoriser la vie chrétienne dans le peuple, il s'est donné à l’œuvre de la
prédication et il a publié des livres, principalement de morale, discipline
dont il est reconnu maître et, malgré de nombreuses traverses, il fonda la
Congrégation du Très Saint Rédempteur pour l'évangélisation des campagnes. Élu
évêque de Sainte-Agathe des Goths, il se dépensa de manière extraordinaire dans
ce ministère, qu'il dût laisser, après quinze ans, pour de graves raisons de
santé, et il se retira, jusqu'à sa mort en 1787, à Nocera del' Pagani,
supportant des peines et des difficultés nombreuses.
Martyrologe romain
SOURCE : https://nominis.cef.fr/contenus/saint/1601/Saint-Alphonse-Marie-de-Liguori.html
Saint Alphonse-Marie de Liguori
Docteur de l'Église (✝ 1787)
Évêque de Nocera, fondateur des Rédemptoristes, Docteur de l’Eglise.
De noble famille napolitaine, Alphonse était promis à un brillant avenir, du
moins son père en avait-il décidé ainsi. L’enfant est doué. A seize ans, il est
docteur en droit civil et ecclésiastique. Il devient un avocat de renom et de
succès. Il ne perd aucun procès quand il le plaide. Mais, de son côté, le
Seigneur plaide tout doucement la cause du Royaume des cieux dans le cœur du
jeune homme si bien parti pour réussir dans le monde. Alphonse décide d’abord
de se consacrer à Dieu dans le monde et, pour cela renonce à un beau
mariage. Désormais on le trouve assidu aux pieds du Saint-Sacrement et des
statues de la Vierge Marie. Il fréquente les malades incurables et les
condamnés à mort. A vingt-sept ans, il perd un procès, pourtant juste, à cause
des pressions exercées sur les juges par des puissants fortunés. Désespérant de
la justice humaine, il démissionne, devient prêtre et se consacre aux
« lazzaroni », ces pauvres des bas-fonds de Naples et des campagnes.
Il a choisi son camp, celui des pauvres rejetés. Pour eux, il fonde la
Congrégation des Rédemptoristes sous le patronage de saint François de Sales. Toute sa vie, il se battra contre
le rigorisme et fera triompher dans l’Église une pastorale de miséricorde et de
liberté. Devenu malgré lui évêque, brisé par la maladie, il revient mourir
parmi les siens.
SAINT ALPHONSE de LIGUORI
Docteur de l'Église
(1696-1787)
Saint Alphonse de Liguori naquit près de Naples. Après
de fort brillantes études, docteur en droit civil et canonique à seize ans, il
embrassa la carrière d'avocat. Pendant les dix années qu'il remplit cette
charge, il fut le modèle du parfait chrétien. Il commençait à se relâcher,
quand il échoua dans un plaidoyer superbe où il avait déployé tous ses talents;
"O monde! s'écria-t-il, désormais je te connais; tu ne m'auras plus."
Peu après, il entendit une voix lui dire: "Laisse
le monde de côté, livre-toi à Moi tout entier..." Aussitôt il répondit,
fondant en larmes: "O Dieu! Me voici, faites de moi ce qu'il Vous
plaira." Aussitôt Alphonse va déposer à l'église de la Sainte Vierge son
épée de gentilhomme, prend bientôt l'habit ecclésiastique, fait ses études de
théologie, et au bout de trois ans reçoit le sacerdoce. Désormais le voilà
embrasé du zèle des âmes; il se mêle au peuple des campagnes et s'éprend d'un
amour spécial pour lui.
C'est alors que l'idée lui vint de fonder, pour
exercer l'apostolat parmi cette classe si intéressante de la société, la
Congrégation des Rédemptoristes. Traité d'insensé par son père, ses proches et
ses amis, persécuté et abandonné bientôt par plusieurs de ses premiers
collaborateurs, délaissé et méprisé par son directeur lui-même, Alphonse endura
toutes les souffrances morales qui peuvent tomber sur un homme: rien ne put
l'abattre ni le décourager.
Il eut plusieurs visions de la très Sainte Vierge; une
fois, pendant un sermon sur les gloires de Marie, il fut ravi, et environné
d'une éblouissante lumière.
Un jour, son pauvre accoutrement le fit prendre pour
le cocher des autres missionnaires, et, à son premier sermon, son éloquence fit
dire au peuple: "Si le cocher prêche si bien, que sera-t-il des
autres!" Aux travaux apostoliques, Alphonse joignait les travaux
intellectuels, et il composa un grand nombre d'ouvrages de piété et de morale
qui l'ont fait élever au rang des docteurs.
Sacré évêque, Alphonse égala par ses vertus les plus
saints pontifes. Il mourut à l'âge de quatre-vingt-onze ans.
Abbé L. Jaud, Vie des Saints pour tous les jours
de l'année, Tours, Mame, 1950.
BENOÎT XVI
AUDIENCE GÉNÉRALE
Place Saint-Pierre
Mercredi 30 mars 2011
Saint Alphonse de Liguori
Chers frères et sœurs,
Je voudrais aujourd’hui vous présenter la figure d’un
saint docteur de l’Eglise à qui nous devons beaucoup, car ce fut un éminent
théologien moraliste et un maître de vie spirituelle pour tous, en particulier
pour les personnes simples. Il est l’auteur des paroles et de la musique de
l’un des chants de Noël les plus populaires en Italie et pas seulement: Tu
descends des étoiles.
Appartenant à une noble et riche famille napolitaine,
Alphonse Marie de Liguori naquit en 1696. Doté de nombreuses qualités
intellectuelles, il obtint à seulement 16 ans une maîtrise de droit civil et
canonique. Il était l’avocat le plus brillant du barreau de Naples: pendant
huit ans il gagna toutes les causes qu’il défendit. Toutefois, dans son âme
assoiffée de Dieu et désireuse de perfection, le Seigneur le conduisait à
comprendre que la vocation à laquelle il l’appelait était une autre. En effet,
en 1723, indigné par la corruption et l’injustice qui viciaient le milieu
juridique, il abandonna sa profession — et avec elle la richesse et le succès —
et il décida de devenir prêtre, malgré l’opposition de son père. Il eut
d’excellents maîtres, qui l’initièrent à l’étude de l’Ecriture Sainte, de
l’histoire de l’Eglise et de la mystique. Il acquit une vaste culture
théologique, qu’il mit à profit quand, quelques années plus tard, il entreprit
son œuvre d’écrivain. Il fut ordonné prêtre en 1726 et il se lia, pour
l’exercice de son ministère, à la Congrégation diocésaine des Missions
apostoliques. Alphonse commença une action d’évangélisation et de catéchèse
dans les couches les plus humbles de la société napolitaine, auxquelles il
aimait prêcher, et qu’il instruisait sur les vérités fondamentales de la foi.
Un grand nombre de ces personnes, pauvres et modestes, auxquelles il
s’adressait, s’adonnaient souvent aux vices et accomplissaient des actes
criminels. Il leur enseignait avec patience à prier, les encourageant à
améliorer leur façon de vivre. Alphonse obtint d’excellents résultats: dans les
quartiers les plus misérables de la ville se multipliaient les groupes de
personnes qui, le soir, se réunissaient dans les maisons privées et dans les
échoppes, pour prier et pour méditer la Parole de Dieu, sous la direction de
plusieurs catéchistes formés par Alphonse et par d’autres prêtres, qui
rendaient visite régulièrement à ces groupes de fidèles. Quand, suivant le
désir de l’archevêque de Naples, ces réunions furent tenues dans les chapelles
de la ville, elles prirent le nom de «chapelles du soir». Elles furent de véritables
sources d’éducation morale, d’assainissement social, d’aide réciproque entre
les pauvres: les vols, les duels, la prostitution finirent presque par
disparaître.
Même si le contexte social et religieux de l’époque de
saint Alphonse étaient bien différent du nôtre, les «chapelles du soir»
apparaissent comme un modèle d’action missionnaire auquel nous pouvons nous
inspirer également aujourd’hui pour une «nouvelle évangélisation», en
particulier des plus pauvres, et pour construire une coexistence humaine plus
juste, fraternelle et solidaire. Une tâche de ministère spirituel est confiée
aux prêtres, alors que des laïcs bien formés peuvent être des animateurs
chrétiens efficaces, un authentique levain évangélique au sein de la société.
Après avoir pensé partir pour évangéliser les peuples
païens, Alphonse, à l’âge de 35 ans, entra en contact avec les paysans et les
pasteurs des régions intérieures du royaume de Naples et, frappé par leur
ignorance religieuse et par l’état d’abandon dans lequel ils se trouvaient, il
décida de quitter la capitale et de se consacrer à ces personnes, qui étaient
pauvres spirituellement et matériellement. En 1732, il fonda la Congrégation
religieuse du Très Saint Rédempteur, qu’il plaça sous la protection de l’évêque
Tommaso Falcoia, et dont par la suite il devint lui-même le successeur. Ces
religieux, guidés par Alphonse, furent d’authentiques missionnaires itinérants,
qui atteignaient aussi les villages les plus reculés en exhortant à la
conversion et à la persévérance dans la vie chrétienne, en particulier au moyen
de la prière. Aujourd’hui encore les Rédemptoristes, présents dans de nombreux
pays du monde, avec de nouvelles formes d’apostolat, continuent cette mission
d’évangélisation. Je pense à eux avec reconnaissance, en les exhortant à être
toujours fidèles à l’exemple de leur saint fondateur.
Estimé pour sa bonté et pour son zèle pastoral, en
1762 Alphonse fut nommé évêque de Sant’Agata dei Goti, un ministère qu’il
quitta en 1775 avec l’autorisation du Pape Pie vi, à la suite des maladies dont
il était atteint. Ce même Pape, en 1787, en apprenant la nouvelle de sa mort,
qui eut lieu après de grandes souffrances, s’exclama: «C’était un saint!». Et
il ne se trompait pas: Alphonse fut canonisé en 1839, et en 1871 il fut déclaré
Docteur de l’Eglise. Ce titre lui convient pour de nombreuses raisons. Tout
d’abord parce qu’il a proposé un riche enseignement de théologie morale, qui
exprime de manière adaptée la doctrine catholique, au point qu’il fut proclamé
par le Pape Pie XII «Patron de tous les confesseurs et moralistes». A son
époque, s’était diffusée une interprétation très rigoriste de la vie morale
également en raison de la mentalité janséniste qui, au lieu d’alimenter la
confiance et l’espérance dans la miséricorde de Dieu, fomentait la peur et
présentait un visage de Dieu revêche et sévère, bien éloigné de celui que nous
a révélé Jésus. Saint Alphonse, en particulier dans son œuvre principale
intitulée Théologie morale, propose une synthèse équilibrée et convaincante entre
les exigences de la loi de Dieu, gravée dans nos cœurs, pleinement révélée par
le Christ et interprétée de manière faisant autorité par l’Eglise, et les
dynamismes de la conscience et de la liberté de l’homme, qui précisément dans
l’adhésion à la vérité et au bien permettent la maturation et la réalisation de
la personne. Alphonse recommandait aux pasteurs d’âmes et aux confesseurs
d’être fidèles à la doctrine morale catholique, en assumant, dans le même
temps, une attitude charitable, compréhensive, douce, pour que les pénitents
puissent se sentir accompagnés, soutenus, encouragés dans leur chemin de foi et
de vie chrétienne. Saint Alphonse ne se lassait jamais de répéter que les
prêtres sont un signe visible de la miséricorde infinie de Dieu, qui pardonne
et illumine l’esprit et le cœur du pécheur afin qu’il se convertisse et change
de vie. A notre époque, où on voit de clairs signes d’égarement de la
conscience morale et — il faut le reconnaître — un certain manque d’estime
envers le sacrement de la confession, l’enseignement de saint Alphonse est
encore de grande actualité.
A côté des œuvres de théologie, saint Alphonse rédigea
de très nombreux écrits, destinés à la formation religieuse du peuple. Le style
est simple et plaisant. Lues et traduites dans un grand nombre de langues, les
œuvres de saint Alphonse ont contribué à façonner la spiritualité populaire des
deux derniers siècles. Certaines d’entre elles sont des textes à lire avec un
grand intérêt encore aujourd’hui, comme Les Maximes éternelles, Les gloires de
Marie, La pratique d’amour envers Jésus Christ, une œuvre — cette dernière —
qui représente la synthèse de sa pensée et son chef-d’œuvre. Il insiste
beaucoup sur la nécessité de la prière, qui permet de s’ouvrir à la Grâce
divine pour accomplir quotidiennement la volonté de Dieu et poursuivre la
sanctification personnelle. Au sujet de la prière, il écrit: «Dieu ne refuse à
personne la grâce de la prière, par laquelle on obtient l’aide pour vaincre les
concupiscences et les tentations. Et je dis, et je réponds et je répondrai
toujours, tant que j’aurai vie, que tout notre salut réside dans la prière». De
là vient son célèbre axiome «Qui prie se sauve» (Grand moyen de la prière et
opuscules semblables. Œuvres ascétiques II, Rome 1962, p. 171). Il me revient à
l’esprit, à cet égard, l’exhortation de mon prédécesseur, le vénérable
serviteur de Dieu Jean-Paul II: «Nos communautés chrétiennes doivent devenir
d’authentiques “écoles” de prière... Il faut alors que l’éducation à la prière
devienne en quelque sorte un point déterminant de tout programme pastoral»
(Lett. ap. Novo Millennio ineunte, nn. 33.34).
Parmi les formes de prière conseillées avec ferveur
par saint Alphonse se détache la visite au Très Saint Sacrement ou, comme nous
l’appellerions aujourd’hui, l’adoration, brève ou prolongée, personnelle ou
communautaire, devant l’Eucharistie. «Assurément — écrit Alphonse — parmi
toutes les dévotions celle d’adorer Jésus sacrement est la première après les
sacrements, la plus chère à Dieu, et celle qui nous est la plus utile... Oh,
quel délice d’être devant un autel plein de foi... et lui présenter nos
nécessités, comme fait un ami avec un autre ami intime!» (Visites au Saint
Sacrement et à la Sainte Vierge pour chaque jour du mois. Introduction). La
spiritualité alphonsienne est en effet éminemment christologique, centrée sur
le Christ et son Evangile. La méditation du mystère de l’Incarnation et de la
Passion du Seigneur sont fréquemment l’objet de sa prédication. Dans ces
événements en effet la Rédemption est offerte «copieusement» à tous les hommes.
Et précisement parce qu’elle est christologique, la piété alphonsienne est
aussi absolument mariale. D’une grande dévotion pour Marie, il en illustre le
rôle dans l’histoire du salut: associée à la Rédemption et Médiatrice de grâce,
Mère, Avocate et Reine. En outre, saint Alphonse affirme que la dévotion à
Marie nous sera d’un grand réconfort au moment de notre mort. Il était
convaincu que la méditation sur notre destin éternel, sur notre appel à participer
pour toujours à la béatitude de Dieu, tout comme sur la tragique possibilité de
la damnation, contribue à vivre avec sérénité et engagement, et à affronter la
réalité de la mort en conservant toujours toute sa confiance dans la bonté de
Dieu.
Saint Alphonse de Liguori est un exemple de pasteur
zélé, qui a conquis les âmes en prêchant l’Evangile et en administrant les
sacrements, s’unissant à une façon d’agir marquée par une bonté sereine et
douce, qui naissait de l’intense rapport avec Dieu, qui est la Bonté infinie.
Il a eu une vision à la fois réaliste et optimiste des ressources de bien que
le Seigneur donne à chaque homme et il a donné importance aux élans et aux
sentiments du cœur, ainsi qu’à ceux de l’esprit, pour pouvoir aimer Dieu et son
prochain.
En conclusion, je voudrais rappeler que notre saint,
de manière analogue à saint François de Sales — dont j’ai parlé il y a quelques
semaines — insiste pour nous dire que la sainteté est accessible à chaque
chrétien: «Le religieux comme religieux, le séculier comme séculier, le prêtre
comme prêtre, le mari comme mari, le marchand comme marchand, le soldat comme
soldat, et ainsi de suite pour tout autre statut» (La pratique de l’amour
envers Jésus Christ. Œuvres ascétiques I, Rome 1933, p. 79). Rendons grâce au
Seigneur qui, avec sa Providence, suscite des saints et des docteurs en des
lieux et en des temps différents, qui parlent le même langage pour nous inviter
à croître dans la foi et à vivre avec amour et avec joie notre être chrétiens
dans les actions simples de chaque jour, pour avancer sur le chemin de la
sainteté, sur la route vers Dieu et vers la joie véritable. Merci.
* * *
Depuis longtemps, ma pensée va souvent aux populations
de la Côte d’Ivoire, traumatisées par de douloureuses luttes internes et de
graves tensions sociales et politiques.
Alors que j’exprime ma proximité à tous ceux qui ont perdu un être cher et souffrent de la violence, je lance un appel pressant afin que soit engagé le plus vite possible un processus de dialogue constructif pour le bien commun. L’opposition dramatique rend plus urgent le rétablissement du respect et de la cohabitation pacifique. Aucun effort ne doit être épargné dans ce sens.
Avec ces sentiments, j’ai décidé d’envoyer dans ce
noble Pays, le Cardinal Peter Kodwo Turkson, Président du Conseil pontifical “Justice
et Paix”, afin qu’il manifeste ma solidarité et celle de l’Église universelle
aux victimes du conflit, et encourage à la réconciliation et à la paix.
* * *
Je salue avec joie les pèlerins francophones venus de
Grèce, France et Suisse! Durant ce temps de carême, et toujours, tout chrétien
est appelé à la sainteté. Par la prière, par l’amour pour Jésus présent dans
l’Eucharistie et par la pratique du sacrement de la réconciliation, vous vous
sanctifierez et vous changerez le visage de l’humanité! Avec ma bénédiction!
© Copyright 2011 - Libreria Editrice Vaticana
1er août
Saint Alphonse-Marie de Ligori,
Le 29 septembre 1696, Alphonse, fils aîné de Don
Guiseppe de Ligori (issu d'une des plus vieilles familles de la noblesse
napolitaine et capitaine des galères) et de son épouse Dona Anna-Catarina
(issue de la noble famille espagnole des Caballero), venait à peine d'être
baptisé, le surlendemain de sa naissance, à Marianella, près de Naples, que
saint François de Hyeronimo, alors jeune jésuite, prophétisa : Cet enfant vivra
vieux, très vieux, il ne mourra pas avant ses quatre-vingt-dix ans. Il sera
évêque et fera de grandes choses pour Dieu. La famille est pieuse, le père suit
une retraite fermée annuelle, la mère lit chaque jour les heures canoniales ;
des neuf enfants qu'ils auront, en dehors de l'aîné, un garçon sera bénédictin
(Antonio) et un autre prêtre séculier (Gaetano), deux filles seront religieuses
(Barbara et Annella seront franciscaines). Saint Alphonse-Marie est inscrit, à
neuf ans, dans la congrégation des jeunes nobles, dirigée par les prêtres de
l'Oratoire, et, après voir reçu sa première communion (26 septembre 1705), il y
est inscrit comme novice (7 mars 1706).
Aussi pieux qu'intelligent, aussi curieux des sciences
que des lettres, Alphonse fait ses premières études avec des maîtres
particuliers avec lesquels, outre le latin, le grec, l'italien, l'espagnol et
le français, il se passionne pour les mathématiques et la philosophie, non sans
apprendre la musique avec Gaetano Greco, et la peinture avec Solimena ; à
douze ans, il entre à l'université royale de Naples où, à seize ans, il reçoit
le titre de docteur en droit civil et en droit ecclésiastique (21 janvier
1713).
Déjà, depuis l'âge de quatorze ans, après avoir reçu
l'épée d'argent des chevaliers, il participe à la gestion des affaires de la
ville qui, l'année de ses vingt ans, le choisit pour juge. L'année de ses
dix-huit ans, il suit régulièrement des retraites fermées annuelles à quoi son
père l'a initié, et, chaque jour, il visite le Saint-Sacrement dans une église
et la Sainte Vierge dans une autre. Puis, ce jeune homme qui ne songe guère à
devenir prêtre, prenant au sérieux l'invitation de Jésus au jeune homme riche,
fait, en 1716, voeu de célibat (il renonce à épouser sa cousine, Teresina de
Ligori, fille du prince de Presiccio, qui entrera chez les soeurs du
Saint-Sacrement et mourra en odeur de sainteté). Membre de la confrérie des
jeunes nobles, puis, après avoir terminé ses stages d'avocat, à partir de 1715,
des docteurs, il aide plusieurs fois par semaine à l'Hôpital des Incurables et
il rassemble autour de lui quelques amis pour l'adoration quotidienne du
Saint-Sacrement et pour une récollection mensuelle.
Avocat célèbre au-delà du royaume de Naples, il n'a
encore perdu aucune cause lorsque, en 1723, le duc Orsini di Gravina lui confie
ses intérêts contre Cosme III de Médicis, grand duc de Toscane. La cause
d'Orsini est juste, le dossier est solide, mais les pressions politiques et les
pots de vin font pencher le verdict en faveur du Médicis et Alphonse, dégoûté,
quitte le barreau, refuse de se rendre à la cour où il est invité pour l'anniversaire
de l'Impératrice, pour se réfugier à l'Hôpital des Incurables. Alors qu'il
achève son service auprès des malades, il entend une voix lui dire : Quitte le
monde ! Donne-toi tout à moi ! Comprenant d'où vient l'appel, il répond : Me
voici, Seigneur ! Trop longtemps j'ai résisté à votre grâce. Faites de moi ce
qu'il vous plaira. Quelques minutes plus tard, il est aux pieds de Notre-Dame
de la Merci pour se donner tout entier au Seigneur : il pose son épée de
gentilhomme sur l'autel de la Vierge (29 août 1723).
Alphonse prend l'habit ecclésiastique (23 octobre
1723) et suit les cours du séminaire de Naples où il choisit de s'initier aux
missions apostoliques. Tonsuré le 23 septembre 1724, sous-diacre le 22
septembre 1725, il est ordonné diacre le 6 avril 1726 et prononce son premier
sermon en l'église paroissiale de San Giovanni in Porta ; il est prêtre le 21
décembre 1726. Une fois prêtre, Alphonse dépensait le plus clair de son
activité dans le quartier où vit la lie du peuple napolitain. C'était sa joie
de se trouver ainsi au milieu de la racaille, de ceux qu'on nomme les
lazzaroni, et des pauvres petites gens des mêmes métiers de misère. Plus qu'aux
autres, il leur avait donné son coeur. Et bien sûr, il les instruisait par ses
prédications et les réconciliait avec Dieu par la confession. De bouche à
oreille, dans le milieu, on se le dit bientôt jusqu'au bout de la ville ; et
l'on arrivait de partout. Et venaient les scélérats, tant, et tant encore...
Puis ils revenaient. Et non seulement ils quittaient leurs vices, mais ils
s'engageaient dans l'oraison, la contemplation, et n'avaient bientôt plus rien
d'autre en tête que d'aimer Jésus-Christ. Membre des Missions Apostoliques,
après avoir découvert les misères de la ville, il découvre celles des campagnes
pour l'évangélisation desquelles il fonde, le 9 novembre 1732, à Scala, la
congrégation du Saint-Sauveur qui s'appellera plus tard la congrégation du
Saint-Rédempteur, les Rédemptoristes.
Alors qu'il a déjà refusé par deux fois l'archevêché
de Palerme, Clément XII l'oblige d'accepter celui de Sainte-Agathe des Goths
(province de Bénévent) ; nommé en mars, il est sacré à Rome, dans l'église de
la Minerve, le 14 juin 1762, il est intronisé le 18 juillet 1762. Sans lâcher
la direction de son Institut, il oeuvre à la réforme de son diocèse : le plus
grand bien qu'un évêque puisse procurer à son diocèse, écrit-il, c'est d'y
faire prêcher la mission immanquablement tous les trois ans ; il rappelle à ses
curés l'obligation qui leur incombe de prêcher tous les dimanches et à toutes
les fêtes solennelles, selon la prescription du concile de Trente, et de
prêcher d'une manière simple et populaire, adaptée à la qualité de leur
auditoire ; il rénove et veille avec soin sur son séminaire ; il fait de
nombreuses visites pastorales ; il donne l'exemple de la pauvreté et s'élève
contre toute forme d'injustice. Cependant, outre une très large correspondance,
il continue à rédiger de nombreux ouvrages (il en a écrit cinquante-et-un avant
son élévation à l'épiscopat, il en écrit encore soixante-et-un après) faits
pour être compris par tous de sorte d'atteindre par ses écrits ceux que sa
prédication ne pouvait rejoindre ; Jean-Paul II, le 1 août 1987, écrivait aux
Rédemptoristes : Ce qui fit son succès, et le charme de ses écrits, c'est la
concision, la clarté, la simplicité, l'optimisme, l'affabilité qui va jusqu'à
la tendresse. Alphonse n'exclut absolument personne du champ de son action
pastorale : il écrit à tous, il écrit pour tous (lettre apostolique Spiritus
Domini à l'occasion du deuxième centenaire de la mort de saint Alphonse-Marie
de Ligori). Les Visites au Très-Saint-Sacrement et à la Très-Sainte Vierge,
rédigées en des temps différents et publiées ensemble en 1744 ou 1745,
connaîtront plus de deux mille éditions ; Les Gloires de Marie, le plus fort
tirage des ouvrages marials de tous les temps, paru en 1750, après seize années
de travail, auront plus de mille éditions ; La Pratique de l'amour envers
Jésus-Christ qu'il considérait comme le plus pieux et le plus utile de tous ses
ouvrages, sera édité cinq cent trente-cinq fois ; Le grand moyen de la prière
aura deux cent trente-huit éditions.
O Verbe Incarné,
vous avez donné votre sang et votre vie,
pour conférer à nos prières, selon votre promesse,
une valeur capable d'obtenir tout ce qu'elles implorent.
Et nous, Grand Dieu !
nous sommes négligents pour notre salut
au point de ne pas vouloir demander les grâces requises
pour nous sauver.
Vous, avec ce moyen de la prière,
vous nous avez remis la clef de tous vos divins trésors,
et nous, en ne priant pas,
nous nous obstinons à rester dans notre misère.
Ah ! Seigneur,
éclairez-nous et faites-nous connaître
le pouvoir auprès de votre Père,
des requêtes adressées en votre nom et par vos mérites.
Saint Alphone Marie de Ligori
Lettre de Saint Alphonse-Marie de Liguori à ses religieuses Rédemptoristes
Chacun sait que, pour une bonne confession, trois
choses sont nécessaires : un examen de conscience, la douleur et la
résolution d'éviter le péché. Les âmes spirituelles qui se confessent souvent
et se gardent des péchés véniels délibérés n'ont pas besoin de passer beaucoup
de temps à l'examen de conscience, et si elles avaient commis quelque péché
mortel elles le sauraient sans examen. Elles seraient également conscientes des
péchés véniels s'ils étaient véritablement intentionnels, par le remords qui en
serait la conséquence. En outre il n'y a aucune obligation de confesser toutes
nos trangressions vénielles, c'est pourquoi nous ne sommes point forcés d'en
faire une exacte recherche et encore moins du nombre, des circonstances, de la
manière, des causes de celles-ci. Il est suffisant de confesser les plus graves
et de mentionner le reste en termes généraux. Saint François de Sales est si
consolant sur ce point : « Ne vous sentez pas tourmentés si vous ne
vous rappelez pas toutes vos petites pécadilles en confession, dit-il, car
comme vous tombez souvent imperceptiblement, vous êtes souvent relevés
imperceptiblement » ; c'est-à-dire par des actes d'amour ou autres bonnes
actions que les âmes vertueuses ont coutume d'accomplir.
En second lieu l'affliction est essentielle ;
c'est la principale condition nécessaire pour obtenir le pardon. Les
confessions les plus douloureuses, non les plus longues, sont les meilleures. La
preuve de l'excellence d'une confession est fondée, dit saint Grégoire, non sur
la multitude des paroles du pénitent, mais sur la componction de son c½ur.
Certaines personnes sont troublées parce qu'elles ne sentent pas
daffliction ; elles désirent verser des larmes et sentir une tendre
contrition, chaque fois qu'elles reçoivent le sacrement ; et parce que, en
dépit de tous leurs efforts, elles sont incapables de provoquer cette
affliction, elles se sentent toujours mal à l'aise au sujet de leurs confessions.
Mais vous devez vous rendre compte que la véritable affliction ne consiste pas
à la ressentir mais à en éprouver le désir. Tout le mérite de la vertu réside
dans la volonté. Ainsi, parlant de la foi, Gerson a déclaré que parfois celui
qui désire croire a plus de mérite que tel autre qui croit. Et saint Thomas dit
que la douleur essentielle necessaire pour le sacrement de pénitence est un
déplaisir d'avoir commis le péché, fondé non sur la partie sensible de l'âme,
mais sur la volonté. Prenez soin de ne pas faire des efforts exagérés pour
éveiller la douleur ; souvenez-vous que les actes intérieurs les meilleurs
sont ceux que l'on accomplit avec le moins de violence et avec la plus grande
douceur, car le Saint-Esprit règle toute chose doucement et paisiblement. C'est
pourquoi Ezéchiel a décrit sa douleur en ces mots: « Voici que dans la
paix mon amertume est plus amère ».
En troisième lieu, le propos de ne plus pécher est
essentiel, et ce propos doit être ferme, universel et efficace. Certaines
personnes disent : Je désire ne plus jamais commettre ce péché, je désire ne
plus jamais offenser Dieu. Pourquoi se contenter du mot « désirer » ? Un
ferme propos d'amendement dit avec une volonté résolue : Je veux ne plus
jamais commettre ce péché ; je veux ne plus jamais offenser Dieu
délibérément.
Deuxièmement, ce propos doit être universel. Le
pénitent doit se résoudre à éviter tous les péchés sans exception, c'est-à-dire
tous les péchés mortels. Les âmes spirituelles doivent être déterminées à
éviter tous les péchés véniels intentionnels ; pour ceux qui ne sont pas
intentionnels, il faut simplement se garder d'eux autant qu'on en est
capable ; il est tout à fait impossible d'éviter tous les péchés non
intentionnels.
Troisièmement, il doit être efficace. Il n'est pas
suffisant que les pénitents prennent la décision de renoncer au péché, il faut
aussi qu'ils évitent les occasions de le commettre ; autrement toutes
leurs confessions, quand bien même elles recevraient un millier d'absolutions,
seraient de nul effet. Ne pas écarter l'occasion prochaine d'un péché mortel
est en soi-même un péché mortel. Et comme je l'ai déjà montré dans ma Théologie
morale, celui qui reçoit l'absolution sans le ferme propos d'écarter les
occasions prochaines de péché mortel, commet un nouveau péché mortel et est
coupable de sacrilège.
Mais il peut arriver qu'on soit tenté de cacher un
péché en confession. Certains chrétiens, par respect humain et par crainte de
perdre l'estime d'autrui, continuent facilement pendant des mois et des années
à faire des confessions et des communions sacrilèges. Mais comment un chrétien
qui a été assez téméraire pour pécher gravement contre la divine Majesté
peut-il trouver une excuse devant Dieu pour cacher un péché en confession afin
d'éviter la confusion passagère et sans importance qui proviendrait de l'aveu
fait à un prêtre ? Ce n'est que juste que celui qui a méprisé Dieu
shumilie et soit confus. Cependant le démon tentera de remplir l'esprit de tels
pécheurs de beaucoup d'illusions et de vaines craintes. L'un dira : Mon
confesseur me réprimandera sévèrement si je lui révèle ce péché. Pourquoi vous
réprimanderait-il ? Dites-moi, si vous étiez confesseur, parleriez-vous
durement à un pauvre pénitent qui serait venu vous avouer ses misères dans
l'espoir d'être relevé de l'état dans lequel il est tombé ? Un autre
arguera : Mais le confesseur va être sûrement scandalisé par mon péché et
éprouvera de l'aversion pour moi. Tout cela est faux ! Loin d'être scandalisé
il sera édifié quand il verra dans quelles bonnes dispositions et avec quelle
sincérité le pécheur se confesse en dépit de la honte qui l'accable. Le prêtre
n'a-t-il pas entendu d'autres bouches l'aveu de péchés semblables et peut-être
même beaucoup plus graves encore ? Dieu veuille que vous soyez le seul
pécheur au monde ! Quant à l'aversion que pourrait éprouver le confesseur, il
estimera au contraire d'autant plus son pénitent qu'il verra la confiance que
celui-ci place en lui et il essaiera avec encore plus de zèle de l'aider.
Prenez donc courage et dominez par votre générosité la
honte que le démon amplifie tant dans votre esprit. A peine aurez-vous commencé
à exprimer le péché que vous avez commis que toutes vos appréhensions
s'évanouiront sur le champ. Et croyez-moi si je vous dis qu'ensuite vous vous
sentirez plus heureuses d'avoir confessé vos péchés que si vous aviez été
choisies comme souveraines de la terre entière. Recommandez-vous à la
Bienheureuse Vierge Marie et elle obtiendra pour vous la force de surmonter
toute répugnance. Et si vous manquez du courage nécessaire pour dévoiler
immédiatement vos péchés au confesseur, dites-lui : « Mon Père, j'ai
besoin de votre aide. J'ai commis un péché que je ne puis me résoudre à
confesser. » Celui-ci trouvera alors un moyen facile d'arracher à son repaire
la bête féroce qui voudrait vous dévorer. Tout ce que vous aurez a faire sera
de répondre oui ou non à ses questions. Et voyez, l'enfer temporel aussi bien
que l'enfer éternel ont disparu, la grâce de Dieu est retrouvée et la paix de
la conscience règne, suprême.
Examen de conscience
« Consiste à faire une exacte recherche des
péchés commis depuis la dernière confession bien faite. Or, il en est qui
sexaminent trop et dautres pas assez » (Saint Alphonse-Marie de Liguori)
« Pour les personnes timorées, qui fréquentent
les Sacrements, cet examen doit être court et fait sans anxiété ou
scrupule ; il suffit qu'elles jettent un coup d'½il sur les fautes dans
lesquelles elles tombent ordinairement, afin qu'elles s'appliquent davantage
dans la réception du Sacrement de Pénitence, à produire des actes utiles à leur
avancement spirituel, actes dont elles sont souvent distraites par des craintes
et des inquiétudes vaines... ou aura soin d'examiner spécialement le défaut
auquel on est le plus enclin, et les moyens à prendre pour se corriger »
(Saint Alphonse-Marie de Liguori).
« Pour se bien préparer à la Confession, on doit
se retirer à l'écart, soit dans l'Eglise, soit dans son oratoire, se mettre
sérieusement en la présence de Dieu, et faire l'acte suivant : Supréme et
adorable Majesté, que je crois ici présente, me regardant et m'écoutant. Je
vous adore du plus profond de mon c½ur ; je vous reconnais pour mon Dieu,
mon Créateur, et mon souverain Maître, pour celui qui seul, étant l'unique et
la véritable Vie, ne peut ne pas étre ; c'est pourquoi je vous rends le
culte de l'adoration, qui n'est dû qu'à vous, et je me prosterne en toute
humilité devant le trône de votre suprême grandeur. On doit ensuite se
représenter la confession qu'on va faire, comme la dernière de sa vie, et s'y
disposer comme une personne qui se trouve sur le point de mourir. On demandera
donc à Dieu, la grace de bien faire son Examen de conscience, et la lumière
dont on a besoin pour bien connaître ses péchés, en récitant le Veni Creator
Spiritus. (Puis on dira :) O Dieu, Père des lumières, qui éclairez tout
homme, venant en ce monde, percez mon c½ur d'un trait de lumière, d'armour et
de douleur, afin que je puisse bien connaître les péchés que j'ai commis contre
vous, en concevoir un vrai repentir, et les déclarer comme il faut, pour en
obtenir la remission. Auguste Mère de Dieu, qui êtes si miséricordieuse envers
les pécheurs, désireux de se convertir, vous êtes ma plus chère espérance,
assistez-moi. Mon ange gardien, prêtez-moi votre secours ; aidez-moi à
connaître les offenses dont je suis coupable envers mon Dieu. Saints et saintes
du Paradis, priez pour moi, afin que je fasse de dignes fruits de pénitence.
Amen. Mon Dieu et mon Sauveur, doux Jésus, je vous offre mon Examen pour
glorifier votre divine Justice ; j'espère que vous me ferez la grâce de me
bien disposer et de ne plus vous offenser à lavenir ; je l'entreprends
donc en esprit de charité, pour vous plaire et pour accomplir votre sainte
volonté et avec toutes les intentions qui peuvent vous procurer plus d'honneur
et de gloire » (Saint Alphonse-Marie de Liguori).
L'attrition et la contrition
« L'Attrition est aussi une douleur d'avoir
offensé Dieu, mais provenant, d'un motif moins parfait, comme la laideur du
péché, ou le dommage qu'il cause, soit l'enfer mérité, soit le paradis perdu»
(Saint Alphonse-Marie de Liguori).
« Mais dans l'acte d'attrition, il ne suffit pas
seulement d'avoir mérité l'enfer; on doit aussi se repentir d'avoir offensé
Dieu en méritant l'enfer » (Saint Alphonse-Marie de Liguori).
« On se demande si pour recevoir l'absolution, il
est nécessaire que l'attrition soit unie à l'amour initial, c'est-à-dire, à un
commencement d'amour. Personne ne doute que pour la justification, un
commencement d'amour ne soit requis; car le méme Concile enseigne, qu'une des
dispositions que doivent avoir les pécheurs pour étre justifiés c'est qu'ils
commencent à aimer Dieu » (Saint Alphonse-Marie de Liguori).
L'accusation
« Il y a des personnes, qui en se confessant,
répètent toujours la méme chanson, qu'elles ont apprise par c½ur, et cela dure
au moins un demi quart d'heure ; elles disent, par exemple : je
m'accuse du peu d'amour que j'ai eu pour Dieu ; je m'accuse de n'avoir pas
rempli mon devoir ; de n'avoir pas aimé le prochain comme je le dois, etc.
N'est-ce pas là du temps perdu ? » (Saint Alphonse-Marie de Liguori).
La contrition
« La Contrition est la douleur qu'on a du péché,
parce qu'il a offensé la bonté de Dieu... La Contrition est un acte formel du
parfait amour envers Dieu » (Saint Alphonse-Marie de Liguori).
« Voici donc comment doit se faire l'acte
d'attrition : Mon Dieu parce que, par mes péchés, j'ai perdu le paradis et
mérité l'enfer pour toute l'éternité, je me repens plus que de tout autre mal,
de vous avoir offensé. Quant à l'acte de contrition, on le fait de la manière
suivante. Mon Dieu ! parce que vous êtes une bonté infinie, je vous aime
par-dessus toutes choses ; et parce je vous aime, je me repens
souverainement de toutes les offenses que j'ai commises contre vous, qui êtes
le souverain bien. Mon Dieu, je ne veux plus vous offenser ; je suis
résolu de mourir, plutôt que de vous offenser encore » (Saint
Alphonse-Marie de Liguori).
« Par la contrition, on reçoit à l'instant la
grâce avant de recevoir l'absolution du confesseur, pourru qu'on ait
l'intention, au moins implicite, de recevoir le sacrement ; c'est ce qu'enseigne
le Concile de Trente » (Saint Alphonse-Marie de Liguori).
Le ferme propos
« On ne peut avoir une douleur sincère de ses
péchés si l'on a pas, en même temps, un vrai bon-propos de ne plus offenser
Dieu ; et pour que ce bon-propos soit sincère et véritable, il doit avoir
trois conditions, savoir: il doit étre ferme, universel et efficace »
(Saint Alphonse-Marie de Liguori).
« Prendre les moyens d'éviter le péché à
l'avenir, fuir les occasions, fréquentation des sacrements et la prière »
(Saint Alphonse-Marie de Liguori).
« Le bon-propos doit étre universel ou d'éviter
tous les péchés mortels. Quant aux péchés véniels, on peut se proposer d'en
éviter un, sans vouloir en éviter un autre, et cependant faire une bonne
confession. Mais, les âmes qui craignent et aiment Dieu, prennent la résolution
de s'absternir de tout péché véniel déliberé ; et quant aux fautes
vénielles indélibérées, c'est-à-dire, qui se commettent sans un plein
consentement de la volonté, elles se proposent d'en commettre le moins qu'elles
pourront » (Saint Alphonse-Marie de Liguori).
La satisfaction
« 1l faut savoir que celui qui pèche, se rend
coupable, de la faute commise, et devient passible de la peine due à cette
faute... Plut à Dieu que chacun sût satisfaire à toute la pénitence due pour
ses péchés ! Ordinairement on doit y suppléer après la mort. On sait que
plusieurs, après avoir mené une vie sainte sur la terre, ont du passer
néanmoins en purgatoire. Ainsi, outre la pénitence imposée par le confesseur,
ayons soin de pratiquer d'autres bonnes ½uvres, comme des aumônes, des prières,
des jeûnes, des mortifications. Tâchons aussi de gagner toutes les indulgences
que nous pouvons ; elles diminuent les peines que nous devrions souffrir
en purgatoire » (Saint Alphonse-Marie de Liguori).
SOURCE : http://missel.free.fr/Sanctoral/08/01.php
Regarde la croix
Voilà un Dieu anéanti ; il s’est anéanti, en
effet, s’abaissant, lui, le Maître du monde, jusqu’à prendre la condition
de serviteur : il se fait reconnaître pour homme par tout ce qui
paraît de lui, il s’assujettit à toutes les misères que subissent les autres
hommes. Voici qui nous comble de stupeur. Il pouvait nous sauver sans mourir,
sans même souffrir. Mais non : il s’est choisi une vie de peines et
d’humiliations, une mort pleine d’amertume et de honte, jusqu’à mourir sur la
croix, gibet d’infamie réservé aux scélérats. Il s’est abaissé, se faisant
obéissant jusqu’à la mort et à la mort de la croix. Pourquoi donc, notre rachat
n’exigeant point la souffrance, ce choix délibéré de la mort, et de la mort en
croix ? Pour nous prouver l’amour qu’il nous portait : Il nous a
aimés, et il s’est livré pour nous (Ep 5, 2). Il s’est livré en
proie aux douleurs, aux mépris, à la mort, et à quelle mort ! Ah ! si
les hommes, fixant leur regard sur Jésus en croix, s’arrêtaient à considérer
l’affection qu’il a portée à chacun d’eux ! Ainsi que le disait saint François
de Sales, « de quel amour ne serions-nous pas embrasés à la vue des
flammes qui ne se trouvent qu’en la poitrine du Sauveur ! Oh ! quel
heureux sort de pouvoir être consumés du même feu dont brûle notre Dieu !
Et quelle joie de lui être unis par les chaînes de l’amour ! »
St Alphonse-Marie de Liguori
Alphonse-Marie de Liguori († 1787), évangélisateur des
pauvres des campagnes de la région de Naples, est le fondateur de l’ordre des
Rédemptoristes. / « L’art d’aimer Jésus Christ, ch. 1 », dans L’expérience de
Dieu avec Alphonse de Liguori, Québec, Fides, 1999, p. 63-64. 66-67.
Saint Alphonse de Liguori
Mort le 1er août 1787. Béatifié en 1816. Canonisé par Grégoire XVI en 1839, immédiatement inscrit au calendrier le 2 août (en raison de la fête de St Pierre aux Liens sous le rite double et doté d’une messe propre. Proclamé Docteur en 1871 par le Bhx Pie IX.
Leçons des Matines avant 1960.
Au deuxième nocturne.
Quatrième leçon. Alphonse-Marie de Liguori naquit à Naples, de parents nobles, et donna dès son bas âge des marques évidentes de sa future sainteté. Ses parents l’offrirent jeune encore à saint François de Hiéronimo, de la société de Jésus ; celui-ci, après avoir bien prié, déclara que l’enfant deviendrait nonagénaire, qu’il serait élevé à la dignité épiscopale, et qu’il ferait un bien considérable dans l’Église. Dès l’enfance, Alphonse s’éloignait des jeux et formait, par sa parole et son exemple, de nobles adolescents à la modestie chrétienne. Devenu jeune homme, il se fit inscrire dans de pieuses confréries et mit son bonheur à servir les malades dans les hôpitaux publics, à vaquer longuement à l’oraison dans les églises et à fréquenter les sacrements. A la piété il unit si bien l’étude des lettres que, à peine âgé de seize ans, il fut reçu Docteur dans l’un et l’autre droit à l’université de son pays. Pour obéir à son père, il embrassa la carrière d’avocat, mais quoiqu’il obtînt de grands succès, il l’abandonna de lui-même, après avoir reconnu les périls du barreau. Il renonça ensuite à un très brillant mariage que son père lui proposait, abdiqua son droit d’aînesse et suspendit son épée à l’autel de Notre-Dame de la Merci, pour se consacrer au divin ministère. Devenu prêtre, il s’attaqua aux vices avec tant de zèle et remplit si bien l’office d’apôtre, en se portant rapidement ça et là au secours des pécheurs, que beaucoup se convertirent. Plein de compassion pour les pauvres et les paysans en particulier, il institua la Congrégation des Prêtres du très saint Rédempteur, qui, marchant sur les traces du Rédempteur lui-même, s’emploieraient à évangéliser les pauvres dans les campagnes, les bourgs et les villages.
Cinquième leçon. Pour que rien ne l’écartât de son but, il s’obligea par un vœu perpétuel à ne jamais perdre un instant. Et par suite, enflammé de zèle, il mit toute son application à gagner des âmes à Jésus-Christ et à les amener à une vie plus parfaite, soit en prêchant la parole divine, soit en écrivant des ouvrages remplis d’érudition sacrée et de piété. C’est chose vraiment merveilleuse de voir combien il a étouffé de haines et ramené de gens au droit chemin du salut dont ils s’étaient écartés. Serviteur dévoué de la Mère de Dieu, il publia un livre pour la glorifier ; et plusieurs fois, lorsqu’en prêchant il mettait plus de chaleur à ses louanges, tout l’auditoire observa que son visage resplendissait d’un éclat merveilleux projeté sur lui par la Vierge, et qu’il était ravi en extase. Il propagea admirablement le culte de la Passion du Seigneur et celui de la sainte Eucharistie, dont il était un contemplateur assidu. Pendant qu’il priait devant l’autel ou qu’il célébrait le saint Sacrifice, ce qu’il n’omit jamais, la véhémence de son amour le faisait se fondre en ardeurs séraphiques, ou l’agitait de mouvements extraordinaires, ou encore lui enlevait le sentiment des choses extérieures. Dans tout le cours de sa vie, il ne commit aucune faute mortelle, et joignit une admirable innocence à une égale pénitence. Il châtiait son corps par l’abstinence, les chaînes de fer, les cilices et de sanglantes flagellations. Entre autres dons, il reçut celui de prophétie, le double privilège de scruter les cœurs et d’être en deux endroits à la fois, ainsi que le pouvoir des miracles.
Sixième leçon. Les dignités ecclésiastiques qui lui furent offertes ne le tentèrent jamais. Toutefois l’autorité du Pape Clément XIII lui imposa la charge de gouverner l’Église de Sainte-Agathe-des-Goths. Si, devenu Évêque, il changea d’habit, il ne modifia en rien la sévérité de son genre de vie. Ce fut la même frugalité, le même zèle incomparable pour la discipline chrétienne, la même application à réprimer le vice et à détruire l’erreur, le même soin à s’acquitter des obligations pastorales. Libéral à l’égard des pauvres, il leur distribuait tous les revenus de son Église ; sa charité l’amena même à vendre, pendant une famine, le mobilier de sa maison, pour nourrir les affamés. Se faisant tout à tous, il ramena les religieuses à une forme de vie plus parfaite et prit soin de fonder un monastère de religieuses de sa congrégation. Des maladies graves et habituelles le déterminèrent à abandonner la charge de l’épiscopat : pauvre en quittant ses disciples, il revint pauvre au milieu d’eux. Enfin tout brisé qu’il était par la vieillesse, les fatigues, les longues souffrances de la goutte et d’autres maladies encore, son esprit continua d’être très lucide, et il ne cessa de parler et d’écrire sur les choses du ciel, que le jour où il expira paisiblement, âgé de quatre-vingt-dix ans aux calendes d’août, l’an mil sept cent quatre-vingt-sept, à Nocera degli Pagani, au milieu des larmes des religieux ses enfants. Ses vertus et ses miracles l’ayant illustré, le souverain Pontife Pie VII l’inscrivit aux fastes des Bienheureux ; et de nouveaux miracles ayant ajouté à sa gloire terrestre, Grégoire XVI le mit solennellement au catalogue des Saints, en la fête de la très sainte Trinité, l’an mil huit cent trente-neuf. Enfin le souverain Pontife Pie IX, de l’avis de la Sacrée Congrégation des Rites, le déclara Docteur de l’Église universelle.
Au troisième nocturne.
Au troisième nocturne. [1]
Lecture du saint Évangile selon saint Luc. Cap. 10, 1-9.
En ce temps-là : Le Seigneur désigna encore soixante-douze autres disciples, et les envoya deux à deux devant lui dans toutes les villes et tous les lieux où lui-même devait venir. Et le reste.
Homélie de saint Grégoire, Pape. Homilía 17 in Evangelia
Septième leçon. Notre Seigneur et Sauveur nous instruit, mes bien-aimés frères, tantôt par ses paroles, et tantôt par ses œuvres. Ses œuvres elles-mêmes sont des préceptes, et quand il agit, même sans rien dire, il nous apprend ce que nous avons à faire. Voilà donc que le Seigneur envoie ses disciples prêcher ; il les envoie deux à deux, parce qu’il y a deux préceptes de la charité : l’amour de Dieu et l’amour du prochain, et qu’il faut être au moins deux pour qu’il y ait lieu de pratiquer la charité. Car, à proprement parler, on n’exerce pas la chanté envers soi-même ; mais l’amour, pour devenir charité, doit avoir pour objet une autre personne.
Huitième leçon. Voilà donc que le Seigneur envoie ses disciples deux à deux pour prêcher ; il nous fait ainsi tacitement comprendre que celui qui n’a point de charité envers le prochain ne doit en aucune manière se charger du ministère de la prédication. C’est avec raison que le Seigneur dit qu’il a envoyé ses disciples devant lui, dans toutes les villes et tous les lieux où il devait venir lui-même. Le Seigneur suit ceux qui l’annoncent. La prédication a lieu d’abord ; et le Seigneur vient établir sa demeure dans nos âmes, quand les paroles de ceux qui nous exhortent l’ont devancé, et qu’ainsi la vérité a été reçue par notre esprit.
Neuvième leçon. Voilà pourquoi Isaïe a dit aux mêmes
prédicateurs : « Préparez la voie du Seigneur ; rendez droits les sentiers de
notre Dieu » [2]. A son tour le Psalmiste dit aux enfants de Dieu : « Faites un
chemin à celui qui monte au-dessus du couchant » [3]. Le Seigneur est en effet
monté au-dessus du couchant ; car plus il s’est abaissé dans sa passion, plus
il a manifesté sa gloire en sa résurrection. Il est vraiment monté au-dessus du
couchant : car, en ressuscitant, il a foulé aux pieds la mort qu’il avait
endurée [4]. Nous préparons donc le chemin à Celui qui est monté au-dessus du
couchant quand nous vous prêchons sa gloire, afin que lui-même, venant ensuite,
éclaire vos âmes par sa présence et son amour.
1] L’évangile de la Messe reprenant celui des Messes
des Évangélistes, les lectures du 3ème nocturne sont celles de ce Commun.
[2] Is. 40, 3.
[3] Ps 67, 5.
[4] La passion du Christ peut être comparée au couchant
parce que la gloire de cet astre divin y a comme disparu et la mort du Sauveur
également puisqu’elle l’a couché inanimé dans le tombeau.
Dom Guéranger, l’Année Liturgique
Hier, avec Pierre et les Machabées, nous admirions les
substructions du palais que l’éternelle Sagesse se construit dans le temps pour
durer toujours [7]. Aujourd’hui, nous conformant aux divines mœurs de cette
Sagesse qui atteint en se jouant d’une extrémité à l’autre [8], c’est au sommet
de l’œuvre, à la dernière des assises actuellement posées, qu’il nous est donné
de contempler le progrès du glorieux édifice. Or, au sommet comme dans les
fondations, l’œuvre est une, les matériaux restent sans prix : témoin la pierre
d’une eau si pure qui, à cette heure, envoie sur nous ses feux.
Alphonse de Liguori est, à la fois comme Docteur et
comme Saint, le plus récent des bienheureux auxquels s’adresse l’hommage
universel du monde. Grand par ses œuvres et sa doctrine [9], à lui s’applique
directement l’oracle de l’Esprit-Saint : Ceux qui enseignent la justice à
plusieurs brilleront comme des étoiles dans les éternités sans fin [10].
Quand il parut, une secte odieuse voulait enlever au
Père qui est aux cieux sa miséricorde et sa douceur ; elle triomphait, dans la
conduite pratique des âmes, auprès de ceux-là même que rebutaient ses
calvinistes théories. Sous couleur de réaction contre une école imaginaire de
relâchement, dénonçant à grand bruit les propositions effectivement
condamnables de quelques personnages isolés, les nouveaux pharisiens s’étaient
posés en zélateurs de la Loi. Outrant le précepte, exagérant la sanction, ils
chargeaient les consciences des mêmes intolérables fardeaux dont l’Homme-Dieu
reprochait à leurs devanciers d’écraser les épaules humaines [11] ; mais le cri
d’alarme jeté par eux, au nom de la morale en péril, n’en avait pas moins
trompé les simples et fini par égarer les meilleurs. Grâce à l’ostentation
d’austérité de ses adhérents, le jansénisme, habile du reste à prudemment
voiler ses dogmes, n’était que trop parvenu, selon son programme, à s’imposer à
l’Église malgré l’Église ; d’inconscients alliés lui livraient dans la cité
sainte les sources du salut. Bientôt, en trop de lieux, les Clefs sacrées
n’eurent plus d’usage que pour ouvrir l’enfer ; la table sainte, dressée pour
entretenir et développer en tous la vie, ne fut plus accessible qu’aux parfaits
: et ceux-ci n’étaient jugés tels que dans la mesure où, par un renversement
étrange des paroles de l’Apôtre [12], ils soumettaient l’esprit d’adoption des
enfants à l’esprit de servitude et de crainte ; quant aux fidèles qui ne
s’élevaient pas à la hauteur du nouvel ascétisme, ne trouvant au tribunal de la
pénitence, en place de pères et de médecins, que des exacteurs et des bourreaux
[13], ils n’avaient plus devant eux que l’abandon du désespoir ou de
l’indifférence. Partout cependant légistes et parlements prêtaient main forte
aux réformateurs, sans se soucier du flot d’incrédulité haineuse qui montait
autour d’eux, sans voir la tempête amoncelant ses nuages.
Malheur à vous, scribes et pharisiens hypocrites, qui
fermez aux hommes le royaume des deux ; car vous n’y entrez point, et ne
laissez pas les autres y entrer. Malheur à vous, scribes et pharisiens
hypocrites, qui parcourez la mer et la terre pour faire un prosélyte, et
lorsqu’il est fait, le rendez fils d’enfer deux fois plus que vous [14]. Ce
n’est point de vos conventicules qu’il est dit que les fils de la Sagesse sont
l’assemblée des justes [15] ; car il est dit aussi que ce peuple des justes est
tout obéissance et amour [16]. Ce n’est point de la crainte dont vous êtes les
apôtres, que le Psalmiste a chanté : La crainte du Seigneur est le commencement
de la sagesse [17] ; car de cette crainte salutaire, sous la loi même du Sinaï,
l’Esprit-Saint disait : « Vous qui craignez le Seigneur, croyez en lui, et vous
ne perdrez pas votre récompense ; vous qui craignez le Seigneur, espérez en
lui, et sa miséricorde viendra sur vous dans la joie ; vous qui craignez le
Seigneur, aimez-le, et vos cœurs seront remplis de lumière » [18]. Tout écart,
qu’il provienne de rigueur aussi bien que de faiblesse, heurte la justice en sa
rectitude ; mais, depuis surtout Bethléhem et le Calvaire, il n’est point de
péché qui atteigne plus le cœur divin que celui de défiance ; il n’est de faute
irrémissible que dans la désespérance de Judas disant comme Caïn : « Mon crime
est trop grand pour en obtenir le pardon » [19].
Qui donc cependant, dans l’impasse ténébreuse où les
docteurs en vogue avaient amené les plus fermes esprits, retrouverait la clef
de la science [20] ! Mais la Sagesse gardait en ses trésors, dit
l’Esprit-Saint, les formules des mœurs [21]. De même qu’en d’autres temps à
chaque dogme attaqué elle avait suscité des vengeurs nouveaux : en face d’une
hérésie qui, malgré les prétentions spéculatives de ses débuts, n’eut
véritablement que là de portée durable, elle produisit Alphonse de Liguori
comme le redresseur de la loi faussée et le Docteur par excellence de la morale
chrétienne. Également éloigné d’un rigorisme fatal et d’une pernicieuse
indulgence, il sut rendre aux justices du Seigneur, pour parler comme le
Psaume, leur droiture en même temps que leur don de réjouir les cœurs [22], à
ses commandements leur lumineuse clarté qui les fait se justifier par eux-mêmes
[23] à ses oracles la pureté qui attire les âmes et conduit fidèlement les
petits et les simples des commencements de la Sagesse à ses sommets [24].
Ce ne fut point en effet seulement sur le terrain de
la casuistique que saint Alphonse parvint, dans sa Théologie morale, à conjurer
le virus qui menaçait d’infecter toute vie chrétienne. Tandis que, par
ailleurs, sa plume vaillante ne laissait sans réponse aucune des attaques du
temps contre la vérité révélée, ses œuvres ascétiques et mystiques ramenaient
la piété aux sources traditionnelles de la fréquentation des Sacrements, de
l’amour du Seigneur et de sa divine Mère. La Sacrée Congrégation des Rites, qui
dut examiner au nom du Saint-Siège les œuvres de notre Saint, et déclara n’y
rien trouver qui fût digne de censure [25], a rangé sous quarante titres
différents ses innombrables écrits. Alphonse pourtant ne s’était résolu que
bien tard à communiquer au public, par la voie de la presse, les lumières dont
son âme était inondée ; son premier ouvrage, qui fut le livre d’or des Visites
au Saint Sacrement et à la sainte Vierge, ne parut que vers la cinquantième
année de l’auteur. Or, si Dieu prolongea il est vrai son existence au delà des
limites ordinaires, il ne lui épargna ni la double charge de l’épiscopat et du
gouvernement delà congrégation qu’il avait fondée, ni les plus pénibles
infirmités, ni les souffrances morales plus douloureuses encore.
Je n’ai point caché votre justice dans mon cœur : j’ai
publié de vous la vérité et le salut [26]. Ainsi en votre nom l’Église
chante-t-elle aujourd’hui, reconnaissante pour le service insigne que vous lui
avez rendu dans ces jours des pécheurs où la piété semblait perdue [27]. En
butte aux assauts d’un pharisaïsme outré, sous le regard sceptique de la
philosophie railleuse, les bons eux-mêmes hésitaient sur la direction des
sentiers du Seigneur. Tandis que les moralistes du temps ne savaient plus que
forger pour les consciences d’absurdes entraves [28], l’ennemi avait beau jeu
de crier : Brisons leurs chaînes, et rejetons loin leur joug [29] Compromise
par ces docteurs insensés, l’antique sagesse révérée des aïeux n’était plus,
pour les peuples avides d’émancipation, qu’un édifice en ruines [30]. Dans
cette extrémité sans précédents, vous fûtes, ô Alphonse, l’homme prudent désiré
de l’Église, et dont la bouche énonce les paroles qui raffermissent les cœurs
[31].
Longtemps avant votre naissance, un grand Pape avait
dit que le propre des Docteurs est « d’éclairer l’Église, de l’orner des
vertus, de former ses mœurs ; par eux, ajoutait-il, elle brille au milieu des
ténèbres comme l’astre du matin ; leur parole fécondée d’en haut résout les
énigmes des Écritures, dénoue les difficultés, éclaircit les obscurités,
interprète ce qui est douteux ; leurs œuvres profondes, et relevées par
l’éloquence du discours, sont autant de perles précieuses ennoblissant la
maison de Dieu non moins qu’elles la font resplendir ». Ainsi s’exprimait au
XIIIe siècle Boniface VIII, lorsqu’il élevait à la solennité du rit double les
fêtes des Apôtres, des Évangélistes, et des quatre Docteurs reconnus alors,
Grégoire Pape, Augustin, Ambroise et Jérôme [32]. Mais n’est-ce pas là,
frappante comme une prophétie, fidèle autant qu’un portrait, la description
surtout de ce qu’il vous fut donné d’être ?
Gloire donc à vous qui, dans nos temps de déclin,
renouvelez la jeunesse de l’Église, à vous par qui s’embrassent derechef
ici-bas la justice et la paix dans la rencontre de la miséricorde et de la
vérité [33]. C’est bien à la lettre que vous avez donné sans réserve pour un
tel résultat votre temps et vos forces. « L’amour de Dieu n’est jamais oisif,
disait saint Grégoire : s’il existe, il fait de grandes choses ; s’il refuse
d’agir, ce n’est point l’amour » [34]. Or quelle fidélité ne fut pas la vôtre
dans l’accomplissement du vœu redoutable par lequel vous vous étiez enlevé la
possibilité même d’un instant de relâche ! Lorsque d’intolérables douleurs
eussent paru pour tout autre justifier, sinon commander le repos, on vous
voyait soutenant d’une main à votre front le marbre qui semblait tempérer
quelque peu la souffrance, et de la droite écrivant vos précieux ouvrages.
Mais plus grand encore fut l’exemple que Dieu voulut
donner au monde, lorsqu’il permit qu’accablé d’années, la trahison d’un de vos
fils amenât sur vous la disgrâce de ce Siège apostolique pour lequel s’était
consumée votre vie, et qui en retour vous retranchait, comme indigne, de
l’institut que vous aviez fondé ! L’enfer alors eut licence de joindre ses
coups à ceux du ciel ; et vous, le Docteur de la paix, connûtes d’épouvantables
assauts contre la foi et la sainte espérance. Ainsi votre œuvre s’achevait-elle
dans l’infirmité plus puissante que tout [35] ; ainsi méritiez-vous aux âmes
troublées l’appui de la vertu du Christ. Cependant, redevenu enfant par
l’obéissance aveugle nécessaire dans ces pénibles épreuves, vous étiez plus
près à la fois et du royaume des cieux [36] et de la crèche chantée par vous
dans des accents si doux [37] ; et la vertu que l’Homme-Dieu sentait sortir de
lui durant sa vie mortelle s’échappait de vous avec une telle abondance sur les
petits enfants malades, présentés par leurs mères à votre bénédiction, qu’elle
les guérissait tous [38] !
Maintenant qu’ont pris fin les larmes et le labeur,
veillez pourtant sur nous toujours. Conservez les fruits de vos œuvres dans
l’Église. La famille religieuse qui vous doit l’existence n’a point dégénéré ;
plus d’une fois, dans les persécutions de ce siècle, l’ennemi l’a honorée des
spéciales manifestations de sa haine ; déjà aussi l’auréole des bienheureux a
été vue passant du père à ses fils : puissent-ils garder chèrement toujours ces
nobles traditions ! Puisse le Père souverain qui, au baptême, nous a tous
également faits dignes d’avoir part au sort des saints dans la lumière [39],
nous conduire heureusement par vos exemples et vos enseignements [40], à la
suite du très saint Rédempteur, dans le royaume de ce Fils de son amour [41].
[7] Prov. IX, 1.
[8] Sap. VIII, 1.
[9] Matth. V, 19.
[10] Dan. XII, 3.
[11] Matth. XXIII, 4.
[12] Rom. VIII, 15.
[13] Supplices litterae Episcopatus pro concessione
tituli Doctoris S. Alphonso Mariae.
[14] Matth. XXIII, 13, 15.
[15] Eccli. III, 1.
[16] Ibid.
[17] Psalm. CX, 10.
[18] Eccli. II, 8-10.
[19] Gen. IV, 13.
[20] Luc. XI, 52.
[21] Eccli. I, 31.
[22] Psalm. XVIII, 9.
[23] Ibid. 9-10.
[24] Ibid. 8.
[25] Decretum 14
et 18 maii 1803.
[26] Verset du Graduel de la Messe, ex Psalm. XXXIX.
[27] Verset alléluiatique, ex Eccli. XLIX.
[28] Eccli. XXI, 22.
[29] Psalm. II, 3.
[30] Eccli. XXI, 21.
[31] Ibid. 20.
[32] Sexti Décret. Lib. III, tit. XXII, De reliqu. et
veneratione Sanctorum.
[33] Psalm. LXXXIV, II.
[34] Greg. in Ev. hom. XXX.
[35] II Cor. XII, 9-10.
[36] Matth. XVIII, 3.
[37] Le Temps de Noël, T I, p. 353. Cf. ici.
[38] Luc. VI, 19.
[39] Col. I, 12.
[40] Collecta
diei.
[41] Col. I, 13.
Statue de Saint Alphonse de Liguori (1696-1787),
jardin de l’église Saint-Alphonse, Luxembourg
Bhx cardinal Schuster, Liber Sacramentorum
Pour comprendre toute la grandeur de cette belle
figure de docteur, d’évêque et de fondateur d’une famille religieuse, il faut
la placer dans son cadre historique.
Alors que les moralistes laxistes et jansénistes, par
leurs exagérations en faveur du probabilisme ou contre lui, avaient contribué à
faire perdre jusqu’au sens moral à la classe la plus cultivée et la plus aisée,
les Ordres religieux, dans le royaume de Naples, s’étaient comme repliés sur
eux-mêmes, attentifs à conserver leur patrimoine et à défendre contre l’État,
les évêques et les barons, leurs immunités et leurs exemptions. Quant à la
Cour, elle regardait l’Église comme ayant confisqué à son avantage les droits
de la couronne ; et, par l’intermédiaire de Tannucci elle préparait déjà un système
de lois éversives, pour substituer au pouvoir pontifical le pouvoir royal
jusque dans les intimes retraites du sanctuaire. Le clergé du royaume de Naples
était nombreux, mais la vocation ecclésiastique était considérée fort souvent
comme une simple carrière, assurant au candidat les revenus d’un bénéfice. Il
ne faut donc pas s’étonner si, en un tel état de choses, le peuple des
campagnes était abandonné à lui-même, plongé dans l’ignorance et dans le vice.
A de si grands maux, saint Alphonse vint enfin
apporter remède, revêtu de la triple mission de docteur, d’évêque et de
fondateur d’une nouvelle famille religieuse. Comme docteur, il traça la voie
moyenne entre les excès des laxistes et ceux des rigoristes ; il popularisa
dans ses livres ascétiques la piété catholique, la dévotion à Marie, à Jésus au
Saint-Sacrement, à la Passion, et défendit contre les disciples de Tannucci les
droits suprêmes de l’Église et du Pape. Pour cela il fut parfois obligé de
faire imprimer ses œuvres en cachette et hors du territoire napolitain.
Comme apôtre et évêque, saint Alphonse se proposa
d’imiter le Divin Rédempteur dans ses courses évangéliques à travers les
villages de la Galilée et de la Judée, et il fonda une congrégation de
missionnaires qu’il destina spécialement, non aux cités populeuses, mais aux
pauvres paysans et aux montagnards.
Enfin, fondateur d’une nouvelle famille religieuse, le
Saint a le mérite d’en avoir adapté les buts aux besoins du temps, et d’avoir
mené à bonne fin son édifice spirituel à travers mille contradictions. Au lieu
de fonder de nouveaux ordres réguliers, le pouvoir royal voulait alors
supprimer les anciens, et allait jusqu’à exiger de Clément XIV la suppression
de la Compagnie de Jésus.
Que la congrégation fondée par Alphonse ait pu demeurer
pendant un si grand nombre d’années flottant en pleine mer orageuse, ce fut un
vrai miracle. Le roi de Naples refusa jusqu’à la fin d’accorder l’exsequatur au
décret pontifical d’approbation. Cet état illégal ne pouvait pas ne pas
décourager les disciples mêmes du Saint ; aussi plusieurs d’entre eux
désertèrent-ils ; les maisons de la Congrégation du Très-Saint-Rédempteur
ouvertes dans l’État Pontifical finirent par proclamer un schisme, et exclurent
de l’Institut le Fondateur lui-même, avec les maisons du royaume de Naples.
Alphonse supporta tout avec sérénité ; il succomba bien au déchirement
intérieur, mais confiant en Dieu il comprit quand il mourut (le Ier août 1787)
que son sacrifice mettrait fin à l’épreuve. Après la mort de saint Alphonse la
scène change : le Fondateur expulsé est élevé sur les autels, et sa
congrégation étend ses frontières au delà de l’Italie et de l’Europe.
La messe est de facture récente, et le rédacteur, bien
qu’habile, oublie souvent les règles de l’antique psalmodie liturgique et le
style du Sacramentaire Grégorien. Sa composition est donc comme une chose
détachée, une page indépendante, sans liens de style et de couleurs avec le
fond antique du Missel.
L’introït (Luc., IV, 18) donne d’emblée le vrai
caractère de saint Alphonse. C’est un missionnaire pour les pauvres
campagnards, auquel s’adapte fort bien ce que le Sauveur s’appliqua à lui-même
(Is., LXI, 1) dans la synagogue de Nazareth : « L’esprit du Seigneur est sur
moi. C’est pourquoi il me consacra, me destinant à annoncer la bonne nouvelle,
aux pauvres ».
Prière. — « Seigneur qui avez embrasé d’un saint zèle
pour les âmes le bienheureux pontife Alphonse-Marie, et qui, par lui, avez
donné une nouvelle famille à votre Église ; faites que, instruits par ses saints
enseignements, et animés par ses exemples, nous puissions heureusement arriver
jusqu’à vous ». Saint Philippe Néri disait gracieusement que les livres qu’on
lit avec le plus de sécurité sont ceux dont la première lettre est une S,
c’est-à-dire qui commencent par le nom et par le titre de l’auteur : Saint N...
Cela est surtout vrai pour les œuvres des saints Docteurs, où l’Église nous
assure que se trouve la seconde source de notre foi, après celle des Divines
Écritures, c’est-à-dire la tradition catholique.
La lecture est tirée de l’Épître à Timothée (II, II,
1-7). L’Apôtre exhorte son disciple à se former des successeurs dans la
prédication évangélique. — Voilà un des buts des Ordres religieux. — Pour
annoncer avec efficacité la parole divine, la vie intérieure est nécessaire,
car l’agriculteur, avant de vendre aux autres les fruits de son champ, s’en
nourrit lui-même.
Le répons est tiré en partie du psaume 118 (52-53) et
en partie du 39e (11). « Je me souviens de vos maximes éternelles, Seigneur, et
je m’en trouve consolé ». — C’est une allusion au titre d’un des manuels de
piété les plus populaires écrits par le Saint. — « Je me suis irrité contre
ceux qui manquaient à votre loi. Je n’ai pas caché dans mon cœur votre justice
; j’ai annoncé vos vérités et votre salut ». Les saints brûlent d’un zèle
ardent, et il est dans la nature du feu d’enflammer aussi les autres corps.
Cependant les saints, tout en s’irritant contre le vice, sont pleins de
compassion pour la personne du pauvre pécheur.
« Alléluia (Eccli., XLIX, 3-4). Dieu le destina à
appeler les peuples à la pénitence. Il éloigna les scandales de l’impiété et
dirigea son cœur vers le Seigneur. En des temps de corruption, il affermit la
piété ». Cet éloge du roi Josias s’applique avec beaucoup de vérité à saint
Alphonse, car le secret de son activité réformatrice, sa vie intérieure, est
contenu dans ces mots : et gubernavit ad Dominum cor ipsius.
La lecture évangélique est la même que pour saint
François Xavier le 3 décembre. Il ne faut pas se décourager dans le ministère
apostolique, lequel ne peut jamais être vraiment stérile. La moisson est
toujours abondante, sans proportion avec le petit nombre des ouvriers, parce
que la grâce a une telle efficacité qu’elle surmonte facilement toutes les difficultés
qui lui sont opposées.
L’antienne pour l’offertoire est tirée du Livre des
Proverbes (III, 9, 27). « Honore de tes biens le Seigneur, et offre-lui les
prémices de tes moissons. N’empêche pas de bien faire celui qui le peut ; et si
cela t’est possible, toi-même fais le bien ». Autrefois, c’était à ce moment de
la messe qu’on offrait à l’autel les dîmes et les prémices qui servaient à
couvrir les dépenses du culte divin et à faire vivre le clergé et les pauvres.
En général, les fidèles n’ont plus aujourd’hui une notion très exacte de
l’obligation qu’ils ont de faire l’aumône aux indigents et de contribuer, dans
la mesure du possible, aux besoins de l’Église.
Sur les oblations. — « O Seigneur, enflammez nos cœurs
par le feu céleste du divin Sacrifice ; Vous qui avez accordé au bienheureux
Alphonse-Marie non seulement le mérite de célébrer ces mêmes mystères, mais
aussi de s’offrir lui-même comme une hostie sainte ». Voilà en effet ce que
veut dire l’Église, quand elle adresse aux nouveaux prêtres les paroles du
Pontifical romain : agnoscite quod agitis, imitamini quod tractatis.
L’antienne pour la Communion des fidèles est tirée de
l’éloge de Simon, fils d’Onias, dans l’Ecclésiastique (L, I, 9). « Voici le
grand prêtre qui, de son vivant, consolida le sanctuaire et fortifia l’édifice
du temple, semblable à un feu étincelant ou à l’encens jeté pour brûler sur un
brasier ». Ce feu dans lequel doit brûler l’encens de notre dévotion, c’est le
Cœur très saint de Jésus, qui est semblable à un encensoir d’or brûlant sans
cesse pour nous devant le trône de Dieu.
Après la Communion. — « Seigneur qui avez fait de
votre bienheureux pontife Alphonse-Marie un fidèle ministre du Mystère
Eucharistique et le prédicateur de sa gloire ; par ses mérites et par ses
prières, faites que vos fidèles participent souvent au divin banquet afin que,
grâce à la fréquente Communion, ils puissent en publier éternellement les
gloires dans le ciel ». Cette collecte se rapporte d’une manière particulière à
la mission eucharistique de saint Alphonse, et à son petit livre d’une haute
inspiration, des Visites au Très Saint Sacrement.
Par cette pieuse pratique, le Saint transforma peu à
peu son diocèse de Sainte-Agathe-des-Goths, nous disent ses historiens.
Dom Pius Parsch, Le guide dans l’année liturgique
« En Dieu, il y a une surabondante rédemption » [42].
1. Saint Alphonse de Liguori. — « Évangéliser les
pauvres » fut le programme du Christ sur la terre. Le simple peuple,
remarquait-il dans ses pérégrinations, est animé de bonne volonté, mais il erre
comme un troupeau sans pasteur. « La moisson est grande, les ouvriers peu
nombreux ». Au cours de l’histoire de l’Église, bien des saints, témoins du
même spectacle, entreprirent de grouper autour d’eux des disciples pour l’œuvre
des missions populaires : au moyen âge, saint François d’Assise et saint
Dominique ; dans les temps modernes, saint Alphonse de Liguori, entre autres,
fondateur de la congrégation du Très Saint Rédempteur, qui a pour tâche, à
l’exemple du Sauveur, de parcourir villes et campagnes « pour annoncer aux
pauvres le message joyeux ».
Jour de mort : 1er août 1787. Tombeau : à Nocera, en
Campanie. Image : on le représente en habits d’évêque, la tête inclinée et le
rosaire à la main. Vie : Alphonse de Liguori, fondateur des Rédemptoristes,
appartenait à une honorable famille. Né en 1696, il suivit d’abord la carrière
d’avocat. Un échec à la barre lui fit comprendre la vanité du monde et les
dangers de sa carrière. Il se démit de sa charge, fut ordonné prêtre en 1726,
et établit sa congrégation en 732. Remarquablement zélé, il se livra à la
prédication et écrivit de nombreux ouvrages de théologie et d’ascétisme. Il fit
vœu de ne jamais laisser inemployée la moindre parcelle de son temps. Grande
fut sa dévotion envers la Très Sainte Vierge, à la louange de qui il composa
son célèbre opuscule ; « Les Gloires de Marie ». Il travailla beaucoup à
répandre la dévotion à la Passion et au Très Saint Sacrement. Il conserva toute
sa vie une admirable innocence que ne souilla jamais une seule faute mortelle.
Il pratiqua en même temps d’austères pénitences. N’ayant accepté que par
obéissance l’évêché de Sainte-Agathe-des-Goths en 1762, il rentra en sa
communauté en 1775 aussi pauvre qu’à son départ. Il mourut très âgé, à
quatre-vingt-onze ans.
2. La messe (Spiritus Domini). — Cette messe, de
composition récente, souligne avec précision les traits saillants de la
physionomie du saint. L’Introït énonce le but de sa congrégation : «
Évangéliser les pauvres ». A l’Épître, le vénérable fondateur encourage ses
fils à combattre sous l’étendard du Christ et à travailler dans la vigne du
Seigneur. Les versets du Graduel et de l’Alléluia célèbrent son zèle à
convertir les pécheurs. L’Évangile, récit de la mission des soixante-douze
disciples, est d’une application facile aux ouvriers apostoliques ; saint
Alphonse et ses fils suivent fidèlement leurs traces. Le Grand-Prêtre, le
Christ, apparaît dans notre saint homme une lumière ardente, étincelante
(Communion). A l’Offertoire, nous sommes invités à prendre part aux anciens rites
de l’Offrande.
[42] Ps. CXXIX : Origine du nom de Rédemptoriste.
SOURCE : http://www.introibo.fr/02-08-St-Alphonse-Marie-eveque
BENEDICT XVI
GENERAL AUDIENCE
St. Peter's Square
Saint Alphonsus Liguori
Dear Brothers and Sisters,
Today I would like to present to you the figure of a
holy Doctor of the Church to whom we are deeply indebted because he was an
outstanding moral theologian and a teacher of spiritual life for all,
especially simple people. He is the author of the words and music of one of the
most popular Christmas carols in Italy and not only Italy: Tu scendi dalle
stelle [You come down from the stars].
Belonging to a rich noble family of Naples, Alfonso
Maria de’ Liguori [known in English as Alphonsus Liguori] was born in 1696.
Endowed with outstanding intellectual qualities, when he was only 16 years old
he obtained a degree in civil and canon law. He was the most brilliant lawyer
in the tribunal of Naples: for eight years he won all the cases he defended.
However, in his soul thirsting for God and desirous of perfection, the Lord led
Alphonsus to understand that he was calling him to a different vocation. In
fact, in 1723, indignant at the corruption and injustice that was ruining the
legal milieu, he abandoned his profession — and with it riches and success —
and decided to become a priest despite the opposition of his father.
He had excellent teachers who introduced him to the
study of Sacred Scripture, of the Church history and of mysticism. He acquired
a vast theological culture which he put to good use when, after a few years, he
embarked on his work as a writer.
He was ordained a priest in 1726 and, for the exercise
of his ministry entered the diocesan Congregation of Apostolic Missions.
Alphonsus began an activity of evangelization and catechesis among the humblest
classes of Neapolitan society, to whom he liked preaching, and whom he
instructed in the basic truths of the faith. Many of these people, poor and
modest, to whom he addressed himself, were very often prone to vice and
involved in crime. He patiently taught them to pray, encouraging them to
improve their way of life.
Alphonsus obtained excellent results: in the most
wretched districts of the city there were an increasing number of groups that
would meet in the evenings in private houses and workshops to pray and meditate
on the word of God, under the guidance of several catechists trained by
Alphonsus and by other priests, who regularly visited these groups of the
faithful. When at the wish of the Archbishop of Naples, these meetings were
held in the chapels of the city, they came to be known as “evening chapels”.
They were a true and proper source of moral education, of social improvement
and of reciprocal help among the poor: thefts, duels, prostitution ended by
almost disappearing.
Even though the social and religious context of the
time of St Alphonsus was very different from our own, the “evening chapels”
appear as a model of missionary action from which we may draw inspiration today
too, for a “new evangelization”, particularly of the poorest people, and for
building a more just, fraternal and supportive coexistence. Priests were
entrusted with a task of spiritual ministry, while well-trained lay people
could be effective Christian animators, an authentic Gospel leaven in the midst
of society.
After having considered leaving to evangelize the
pagan peoples, when Alphonsus was 35 years old, he came into contact with the
peasants and shepherds of the hinterland of the Kingdom of Naples. Struck by
their ignorance of religion and the state of neglect in which they were living,
he decided to leave the capital and to dedicate himself to these people, poor
both spiritually and materially. In 1732 he founded the religious Congregation
of the Most Holy Redeemer, which he put under the protection of Bishop Tommaso
Falcoia, and of which he subsequently became the superior.
These religious, guided by Alphonsus, were authentic
itinerant missionaries, who also reached the most remote villages, exhorting
people to convert and to persevere in the Christian life, especially through
prayer. Still today the Redemptorists, scattered in so many of the world’s
countries, with new forms of apostolate continue this mission of
evangelization. I think of them with gratitude, urging them to be ever faithful
to the example of their holy Founder.
Esteemed for his goodness and for his pastoral zeal,
in 1762 Alphonsus was appointed Bishop of Sant’Agata dei Goti, a ministry which
he left, following the illness which debilitated him, in 1775, through a
concession of Pope Pius VI. On learning of his death in 1787, which occurred
after great suffering, the Pontiff exclaimed: “he was a saint!”. And he was not
mistaken: Alphonsus was canonized in 1839 and in 1871 he was declared a Doctor
of the Church. This title suited him for many reason. First of all, because he
offered a rich teaching of moral theology, which expressed adequately the
Catholic doctrine, to the point that Pope Pius
XII proclaimed him “Patron of all confessors and moral theologians”.
In his day, there was a very strict and widespread
interpretation of moral life because of the Jansenist mentality which, instead
of fostering trust and hope in God’s mercy, fomented fear and presented a grim
and severe face of God, very remote from the face revealed to us by Jesus.
Especially in his main work entitled Moral Theology, St Alphonsus proposed
a balanced and convincing synthesis of the requirements of God’s law, engraved
on our hearts, fully revealed by Christ and interpreted authoritatively by the
Church, and of the dynamics of the conscience and of human freedom, which
precisely in adherence to truth and goodness permit the person’s development
and fulfilment.
Alphonsus recommended to pastors of souls and
confessors that they be faithful to the Catholic moral doctrine, assuming at
the same time a charitable, understanding and gentle attitude so that penitents
might feel accompanied, supported and encouraged on their journey of faith and
of Christian life.
St Alphonsus never tired of repeating that priests are
a visible sign of the infinite mercy of God who forgives and enlightens the
mind and heart of the sinner so that he may convert and change his life. In our
epoch, in which there are clear signs of the loss of the moral conscience and —
it must be recognized — of a certain lack of esteem for the sacrament of
Confession, St Alphonsus’ teaching is still very timely.
Together with theological works, St Alphonsus wrote
many other works, destined for the religious formation of the people. His style
is simple and pleasing. Read and translated into many languages, the works of
St Alphonsus have contributed to molding the popular spirituality of the last
two centuries. Some of the texts can be read with profit today too, such
as The Eternal Maxims, the Glories of Mary, The Practice of
Loving Jesus Christ, which latter work is the synthesis of his thought and his
masterpiece.
He stressed the need for prayer, which enables one to
open oneself to divine Grace in order to do God’s will every day and to obtain
one’s own sanctification. With regard to prayer he writes: “God does not deny
anyone the grace of prayer, with which one obtains help to overcome every form
of concupiscence and every temptation. And I say, and I will always repeat as
long as I live, that the whole of our salvation lies in prayer”. Hence his
famous axiom: “He who prays is saved” (Del gran mezzo della preghiera e
opuscoli affini. Opere ascetiche II, Rome 1962, p. 171).
In this regard, an exhortation of my Predecessor, the
Venerable Servant of God John
Paul II comes to mind. “our Christian communities must become genuine
‘schools’ of prayer…. It is therefore essential that education in prayer should
become in some way a key-point of all pastoral planning” (Apostolic
Letter Novo
Millennio Ineunte, nn. 33, 34).
Among the forms of prayer fervently recommended by St
Alphonsus, stands out the visit to the Blessed Sacrament, or as we would call
it today, “adoration”, brief or extended, personal or as a community, before
the Eucharist. “Certainly”, St Alphonsus writes, “amongst all devotions, after
that of receiving the sacraments, that of adoring Jesus in the Blessed
Sacrament takes the first place, is the most pleasing to God, and the most
useful to ourselves…. Oh, what a beautiful delight to be before an altar with
faith… to represent our wants to him, as a friend does to a friend in whom he
places all his trust” (Visits to the Most Blessed Sacrament and to the Blessed
Virgin Mary for Each Day of the Month. Introduction).
Alphonsian spirituality is in fact eminently
Christological, centred on Christ and on his Gospel. Meditation on the mystery
of the Incarnation and on the Lord’s Passion were often the subject of St
Alphonsus’ preaching. In these events, in fact, Redemption is offered to all
human beings “in abundance”. And precisely because it is Christological,
Alphonsian piety is also exquisitely Marian. Deeply devoted to Mary he
illustrates her role in the history of salvation: an associate in the
Redemption and Mediatrix of grace, Mother, Advocate and Queen.
In addition, St Alphonsus states that devotion to Mary
will be of great comfort to us at the moment of our death. He was convinced
that meditation on our eternal destiny, on our call to participate for ever in
the beatitude of God, as well as on the tragic possibility of damnation,
contributes to living with serenity and dedication and to facing the reality of
death, ever preserving full trust in God’s goodness.
St Alphonsus Maria Liguori is an example of a zealous
Pastor who conquered souls by preaching the Gospel and administering the
sacraments combined with behaviour impressed with gentle and merciful goodness
that was born from his intense relationship with God, who is infinite Goodness.
He had a realistically optimistic vision of the resources of good that the Lord
gives to every person and gave importance to the affections and sentiments of
the heart, as well as to the mind, to be able to love God and neighbour.
To conclude, I would like to recall that our Saint,
like St Francis de Sales — of whom I spoke a few weeks ago — insists that
holiness is accessible to every Christian: “the religious as a religious; the
secular as a secular; the priest as a priest; the married as married; the man
of business as a man of business; the soldier as a soldier; and so of every
other state of life” (Practica di amare Gesù Cristo. Opere ascetiche [The
Practice of the Love of Jesus Christ] Ascetic Works 1, Rome 1933, p. 79).
Let us thank the Lord who, with his Providence
inspired saints and doctors in different times and places, who speak the same
language to invite us to grow in faith and to live with love and with joy our
being Christians in the simple everyday actions, to walk on the path of
holiness, on the path towards God and towards true joy. Thank you.
To special groups:
I greet all the English-speaking pilgrims present at
today’s Audience, especially those from England, Norway, Japan, the Philippines
and the United States. To the choirs I express my gratitude for their praise of
God in song. Upon all of you I cordially invoke the Lord’s blessings of joy and
peace.
Finally, my thoughts go to the young people,
the sick and the newlyweds. May the Lenten Season, with its
repeated invitations to conversion, lead you dear young people, to a love
which is increasingly aware of Christ and his Church. Dear sick people may
it increase in you the certainty that the crucified Lord sustains you in
trials. Dear newlyweds may you make in your conjugal life, a journey
of constant growth in faithful and generous love.
* * *
APPEAL
For a long time my thoughts have been with the people
of the Côte d’Ivoire, traumatized by the painful internal fighting and serious
social and political tensions. While I express my closeness to all those who
have lost someone dear and have been subjected to violence, I launch a pressing
appeal so that a process of constructive dialogue for the common good may begin
as soon as possible. The dramatic opposition makes restoration of respect and
peaceful coexistence more urgent. No effort should be spared in this sense.
With these sentiments, I have decided to send Cardinal Peter Kodwo Turkson,
President of the Pontifical
Council Iustitia et Pax, to this noble country in order to express my
solidarity and that of the universal Church to the victims of the hostilities
and as well as encourage reconciliation and peace.
© Copyright 2011 - Libreria Editrice Vaticana
SOURCE : http://w2.vatican.va/content/benedict-xvi/en/audiences/2011/documents/hf_ben-xvi_aud_20110330.html
St. Alphonsus Liguori
Born at Marianella, near Naples,
27 September, 1696; died at Nocera de'
Pagani, 1 August, 1787. The eighteenth century was not an age remarkable for
depth of spiritual life, yet it produced three of the
greatest missionaries of the Church, St.
Leonard of Port Maurice, St.
Paul of the Cross, and St. Alphonsus
Liguori. Alphonsus Mary Antony John Cosmas Damian Michael Gaspard
de' Liguori was born in his father's country
house at Marianella near Naples,
on Tuesday, 27 September, 1696. He was baptized two
days later in the church of Our Lady of the Virgins,
in Naples.
The family was
an old and noble one, though the branch to which the Saint belonged
had become somewhat impoverished. Alphonsus's father,
Don Joseph de' Liguori was a naval officer and Captain of the
Royal Galleys. The Saint's mother was
of Spanish descent, and if, as there can be little doubt,
race is an element in individual character, we may see
in Alphonsus's Spanish blood some explanation of the enormous
tenacity of purpose which distinguished him from his earliest years.
"I know his obstinacy", his father said
of him as a young man; "when he once makes up his mind he is
inflexible". Not many details have come down to us
of Alphonsus's childhood. He was the eldest of seven children and
the hope of his house. The boy was bright and quick beyond his years,
and made great progress in all kinds of learning. In addition his father made
him practice the harpsichord for three hours a day, and at the age of thirteen
he played with the perfection of a master. Riding and fencing were
his recreations, and an evening game of cards; he tells us that he was debarred
from being a good shot by his bad sight. In early manhood he became
very fond of the opera, but only that he might listen to the music, for when
the curtain went up he took his glasses off, so as not to see the players
distinctly. The Neapolitan stage
at this time was in a good state, but the Saint had from
his earliest years an ascetic repugnance to theatres, a repugnance
which he never lost. The childish fault for which he most reproached himself in
after-life was resisting his father too
strongly when he was told to take part in a drawing-room
play. Alphonsus was not sent to school but
was educated by
tutors under his father's eye.
At the age of sixteen, on 21 January, 1713, he took his degree
as Doctor of Laws, although twenty was the age fixed by
the statutes.
He said himself that he was so small at the time as to be
almost buried in his doctor's gown and that all the
spectators laughed. Soon after this the boy began his studies for the Bar,
and about the age of nineteen practised his profession in the courts. In the
eight years of his career as advocate, years crowded with work, he is said
never to have lost a case. Even if there be some exaggeration in this, for it
is not in an advocate's power always to be on the winning side,
the tradition shows that he was extraordinarily able and successful.
In fact, despite his youth, he seems at the age of twenty-seven to have been
one of the leaders of the Neapolitan Bar.
Alphonsus, like so many saints,
had an excellent father and a saintly mother.
Don Joseph de' Liguori had his faults. He was somewhat worldly
and ambitious, at any rate for his son, and was rough tempered when
opposed. But he was a man of genuine faith and piety and
stainless life, and he meant his son to be the same. Even when taking him
into society in
order to arrange a good marriage for him, he
wished Alphonsus to put God first,
and every year father and son would make a retreat together in
some religious house. Alphonsus, assisted by divine grace,
did not disappoint his father's care.
A pure and modest boyhood passed into a manhood without reproach. A
companion, Balthasar Cito, who afterwards became a distinguished judge,
was asked in later years if Alphonsus had ever
shown signs of levity in his youth. He answered emphatically:
"Never! It would be a sacrilege to
say otherwise." The Saint's confessor declared that he
preserved his baptismal innocence
till death. Still there was a time of danger.
There can be little doubt but
that the young Alphonsus with his high spirits and
strong character was ardently attached to his profession, and on the
way to be spoilt by the success and popularity which it brought.
About the year 1722, when he was twenty-six years old, he began to go
constantly into society,
to neglect prayer and
the practices of piety which
had been an integral part of his life, and to take pleasure in the attention
with which he was everywhere received.
"Banquets, entertainments, theatres," he wrote later on--"these
are the pleasures of the world, but pleasures which are filled with the
bitterness of gall and sharp thorns. Believe me who have experienced
it, and now weep over it." In all this there was no serious sin,
but there was no high sanctity either,
and God,
Who wished His servant to be a saint and a great saint, was now
to make him take the road to Damascus. In 1723 there was a lawsuit in the
courts between a Neapolitan nobleman,
whose name has not come down to us, and the Grand Duke of Tuscany,
in which property valued
at 500,000 ducats, that to say, $500,000 or 100,000 pounds, was at
stake. Alphonsus was one of the leading counsel; we do not know on
which side. When the day came the future Saint made a brilliant
opening speech and sat down confident of victory. But before he called
a witness the opposing counsel said to him in chilling tones:
"Your arguments are wasted breath. You have overlooked a document which
destroys your whole case." "What document is that?"
said Alphonsus somewhat piqued. "Let us have it." A
piece of evidence was handed to him which he had read
and re-read many times, but always in a sense the exact contrary of
that which he now saw it to have. The poor advocate turned pale. He
remained thunderstruck for a moment; then said in a broken voice: "You
are right. I have been mistaken. This document gives you the case."
In vain those around him and even the judge on the bench tried to console him.
He was crushed to the earth. He thought his mistake would be ascribed not to
oversight but to deliberate deceit. He felt as if his career was ruined,
and left the court almost beside himself, saying: "World, I know you
now. Courts, you shall never see me more." For three days he
refused all food. Then the storm subsided, and he began to see that his
humiliation had been sent him by God to
break down his pride and
wean him from the world. Confident that some
special sacrifice was required of him, though he did not yet know what,
he did not return to his profession, but spent his days in prayer,
seeking to know God's will.
After a short interval--we do not know exactly
how long--the answer came. On 28 August, 1723, the young advocate had gone to
perform a favourite act of charity by visiting the sick in
the Hospital for Incurables. Suddenly he found himself
surrounded by a mysterious light; the house seemed to rock, and an
interior voice said: "Leave the world and give thyself to Me." This
occurred twice. Alphonsus left the Hospital and went to
the church of the Redemption of Captives. Here he laid
his sword before the statue of Our
Lady, and made a solemn resolution to enter the ecclesiastical
state, and furthermore to offer himself as a novice to
the Fathers of the Oratory. He knew that
trials were before him. His father, already displeased at the failure of two
plans for his son's marriage, and exasperated at Alphonsus's present
neglect of his profession, was likely to offer a strenuous opposition
to his leaving the world. So indeed it proved.
He had to endure a real persecution for
two months. In the end a compromise was arrived at. Don Joseph agreed
to allow his son to become a priest,
provided he would give up his proposal joining the Oratory, and would
continue to live at home. To this Alphonsus by the advice of his
director, Father Thomas Pagano, himself an Oratorian, agreed.
Thus was he left free for his real work, the founding of a
new religious congregation. On 23 October of the same year, 1723,
the Saint put on the clerical dress.
In September of the next year he received the tonsure and
soon after joined the association of missionary secular
priests called the "Neapolitan Propaganda", membership of
which did not entail residence in common. In December, 1724, he received minor
orders, and the subdiaconate in
September, 1725. On 6 April, 1726, he was ordained deacon,
and soon after preached his first sermon. On 21 December of the same year,
at the age of thirty, he was ordained priest.
For six years he laboured in and around Naples,
giving missions for the Propaganda and
preaching to the lazzaroni of the capital. With the aid of two laymen,
Peter Barbarese, a schoolmaster, and Nardone, an old soldier, both of whom
he converted from an evil life,
he enrolled thousands of lazzaroni in a sort
of confraternity called the "Association of
the Chapels", which exists to this day. Then God called
him to his life work.
In April 1729, the Apostle of China, Matthew Ripa,
founded a missionary college in Naples,
which became known colloquially as the "Chinese College". A
few months later Alphonsus left his father's house
and went to live with Ripa, without, however, becoming a member of
his society.
In his new abode he met a friend of his host's, Father Thomas Falcoia, of
the Congregation of the "Pii Operarii"
(Pious Workers), and formed with him the great friendship of his life.
There was a considerable difference in age between the two men, for Falcoia,
born in 1663, was now sixty-six, and Alphonsus only thirty-three, but
the old priest and
the young had kindred souls.
Many years before, in Rome,
Falcoia had been shown a vision of a new religious family of
men and women whose
particular aim should be the perfect imitation of
the virtues of Our
Lord. He had even tried to form a branch of the Institute by
uniting twelve priests in
a common life at Tarentum,
but the community soon broke up. In 1719, together with a
Father Filangieri, also one of the "Pii Operarii", he had
refounded a Conservatorium of religious women at Scala on
the mountains behind Amalfi.
But as he drew up a rule for them, formed from that of
the Visitation nuns,
he does not seem to have had any clear idea of
establishing the new institute of his vision. God,
however, intended the new institute to begin with these nuns of Scala.
In 1724, soon after Alphonsus left the world, a postulant, Julia Crostarosa,
born in Naples on
31 October, 1696, and hence almost the same age as the Saint, entered
the convent of Scala.
She became known in religion as Sister Maria Celeste.
In 1725, while still a novice,
she had a series of visions in which she saw a new order (apparently
of nuns only)
similar to that revealed to Falcoia many years before. Even
its Rule was made known to her. She was told to write it down and
show it to the director of the convent,
that is to Falcoia himself. While affecting to treat the novice with
severity and to take no notice of her visions, the director was surprised
to find that the Rule which she had written down was a realization of
what had been so long in his mind. He submitted the new Rule to
a number of theologians,
who approved of it, and said it might be adopted in the convent of Scala,
provided the community would accept it. But when the question was put to the
community, opposition began. Most were in favour of accepting, but the superior
objected
and appealed to Filangieri, Falcoia's colleague in
establishing the convent,
and now, as General of the "Pii Operarii", his
superior. Filangieri forbade any change of rule and removed Falcoia
from all communication with the convent.
Matters remained thus for some years. About 1729,
however, Filangieri died, and on 8 October, 1730, Falcoia was consecrated Bishop of Castellamare.
He was now free, subject to the approval of the Bishop of Scala,
to act with regard to the convent as
he thought best. It happened that Alphonsus, ill and overworked, had gone
with some companions to Scala in the early summer of 1730. Unable to
be idle, he had preached to the goatherds of the mountains with such
success that Nicolas Guerriero, Bishop of Scala,
begged him to return and give a retreat in his cathedral.
Falcoia, hearing of this, begged his friend to give a retreat to
the nuns of
his Conservatorium at the same time. Alphonsus agreed to
both requests and set out with his two friends, John Mazzini
and Vincent Mannarini, in September, 1730. The result of
the retreat to the nuns was
that the young priest,
who before had been prejudiced by reports in Naples against
the proposed new Rule, became its firm supporter, and even obtained permission
from the Bishop of Scala for
the change. In 1731, the convent unanimously adopted the
new Rule, together with a habit of red and blue,
the traditional colours of Our
Lord's own dress. One branch of the new Institute seen by
Falcoia in vision was thus established. The other was not to be long
delayed. No doubt Thomas Falcoia
had for some time hoped that the ardent young priest,
who was so devoted to him, might, under his direction, be the founder of the
new Order he had at heart. a
fresh vision of Sister Maria Celeste seemed to
show that such was the will of God.
On 3 October, 1731, the eve of the feast of St.
Francis, she saw Our
Lord with St.
Francis on His right hand and a priest on
His left. A voice said "This is he whom I have chosen to be head of
My Institute, the Prefect General of a
new Congregation of men who shall work for
My glory." The priest was Alphonsus.
Soon after, Falcoia made known to the latter his vocation to
leave Naples and
establish an order of missionaries at Scala, who should work
above all for the neglected goatherds of the mountains. A year of
trouble and anxiety followed.
The Superior of the Propaganda and
even Falcoia's friend, Matthew Ripa, opposed the project
with all their might. But Alphonsus's director, Father Pagano;
Father Fiorillo, a great Dominican preacher;
Father Manulio, Provincial of the Jesuits;
and Vincent Cutica, Superior of the Vincentians,
supported the young priest,
and, 9 November, 1732, the "Congregation of the
Most Holy Redeemer", or as it was called for seventeen years,
"of the Most Holy Saviour", was begun in a
little hospice belonging to the nuns of Scala.
Though St. Alphonsus was founder and de facto head of
the Institute, its general direction in the beginning, as well as the
direction of Alphonsus's conscience,
was undertaken by the Bishop of Castellamare and
it was not till the latter's death, 20 April, 1743, that a general
chapter was held and the Saint was
formally elected Superior-General. In fact, in the beginning, the
young priest in
his humility would
not be Superior even of the house, judging one of his
companions, John Baptist Donato, better fitted for the post because
he had already had some experience of community life in another institute.
The early years, following the founding of the new order, were not promising.
Dissensions arose, the Saint's former friend and chief
companion, Vincent Mannarini, opposing him and Falcoia in everything.
On 1 April, 1733, all the companions of Alphonsus except one lay
brother, Vitus Curtius, abandoned him, and founded
the Congregation
of the Blessed Sacrament, which, confined to the Kingdom
of Naples, was extinguished in 1860 by the Italian Revolution.
The dissensions even spread to the nuns,
and Sister Maria Celeste herself left Scala and
founded a convent at Foggia,
where she died in the odour of sanctity,
14 September, 1755. She was declared Venerable 11 August, 1901. Alphonsus,
however, stood firm; soon other companions arrived, and
though Scala itself was given up by the Fathers in 1738, by
1746 the new Congregation had four houses at Nocera de'
Pagani, Ciorani, Iliceto (now Deliceto), and Caposele, all
in the Kingdom
of Naples. In 1749,
the Rule and Institute of men were approved
by Pope
Benedict XIV, and in 1750, the Rule and Institute of
the nuns. Alphonsus was
lawyer, founder, religious superior, bishop, theologian,
and mystic, but he was above all a missionary, and no true biography
of the Saint will neglect to give this due prominence. From 1726
to 1752, first as a member of the Neapolitan "Propaganda",
and then as a leader of his own Fathers, he traversed the provinces
of Naples for
the greater part of each year giving missions even in the smallest villages
and saving many souls.
a special feature of his method was the return of the missionaries, after
an interval of some months, to the scene of their labours to consolidate their
work by what was called the "renewal of a mission."
After 1752 Alphonsus gave fewer missions. His infirmities were
increasing, and he was occupied a good deal with his writings. His promotion to
the episcopate in 1762 led to a renewal of his missionary activity,
but in a slightly different form. The Saint had four houses, but
during his lifetime it not only became impossible in the Kingdom
of Naples to get any more, but even the
barest toleration for those he had could scarcely be obtained.
The cause of this was "regalism", the omnipotence of
kings even in matters spiritual, which was the system of government
in Naples as
in all the Bourbon States. The immediate author of what was practically a
lifelong persecution of
the Saint was the Marquis
Tanucci, who entered Naples in
1734. Naples had
been part of the dominions of Spain since
1503, but in 1708 when Alphonsus was twelve years old, it was
conquered by Austria during
the war of
the Spanish Succession. In 1734, however, it was reconquered by
Don Carlos, the young Duke of Parma,
great-grandson of Louis
XIV, and the independent Bourbon Kingdom of the Two Sicilies was
established. With Don Carlos, or as he is generally called, Charles III,
from his later title as King of Spain,
came the lawyer, Bernard
Tanucci, who governed Naples as Prime Minister and
regent for the next forty-two years. This was to be a momentous revolution
for Alphonsus. Had it happened a few years later, the new Government might
have found the Redemptorist Congregation already
authorized, and as Tanucci's anti-clerical
policy rather showed itself in forbidding new Orders than, with the
exception of the Society
of Jesus, in suppressing old ones, the Saint might have been free
to develop his work in comparative peace. As it was, he was refused the
royal exequatur to
the Brief of Benedict
XIV, and State recognition of his Institute as
a religious congregation till the day of his death. There were whole
years, indeed, in which the Institute seemed on the verge of summary
suppression. The suffering which this brought on Alphonsus, with his
sensitive and high-strung disposition, was very great, besides what was worse,
the relaxation of discipline and
loss of vocations which it caused in
the Order itself. Alphonsus, however, was unflagging in his
efforts with the Court. It may be he was even too anxious, and on one
occasion when he was over-whelmed by a fresh refusal, his friend the Marquis
Brancone, Minister for Ecclesiastical Affairs and a man of
deep piety,
said to him gently: "It would seem as if you placed all
your trust here below"; on which the Saint recovered
his peace of mind. A final attempt to gain the royal approval, which
seemed as if at last it had been successful, led to
the crowning sorrow of Alphonsus's life: the division and
apparent ruin of his Congregation and the displeasure of the Holy
See. This was in 1780, when Alphonsus was eighty-three years old.
But, before relating the episode of the "Regolamento", as it is
called, we must speak of the period of
the Saint's episcopate which intervened.
In the year 1747, King Charles of Naples wished
to make Alphonsus Archbishop of Palermo,
and it was only by the most earnest entreaties that he was able to escape. In
1762, there was no escape and he was constrained by
formal obedience to the Pope to accept
the Bishopric of St. Agatha of the Goths,
a very small Neapolitan diocese lying a
few miles off the road from Naples to Capua.
Here with 30,000 uninstructed people, 400 mostly indifferent and
sometimes scandalous secular
clergy, and seventeen more or less relaxed religious
houses to look after, in a field so overgrown with weeds that they
seemed the only crop, he wept and prayed and
spent days and nights in unremitting labour for thirteen years. More than once
he faced assassination unmoved. In a riot which took place during the
terrible famine that fell upon Southern Italy in
1764, he saved the life of the syndic of St.
Agatha by offering his own to the mob. He fed the poor,
instructed the ignorant,
reorganized his seminary,
reformed his convents, created a
new spirit in his clergy,
banished scandalous noblemen
and women of evil life with
equal impartiality, brought the study of theology and
especially of moral
theology into honour,
and all the time was begging pope after pope to
let him resign his office because he was doing nothing for his diocese.
To all his administrative work we must add his
continual literary labours, his many hours of daily prayer,
his terrible austerities, and a stress of illness which made his life
a martyrdom.
Eight times during his long life, without counting his last sickness,
the Saint received the sacraments of
the dying, but the worst of all his illnesses was a terrible attack of
rheumatic fever during his episcopate, an attack which lasted from May,
1768, to June, 1769, and left him paralyzed to the end of his days. It was this
which gave St. Alphonsus the bent head which we notice in the portraits of him.
So bent was it in the beginning, that the pressure of his chin produced a
dangerous wound in the chest. Although the doctors succeeded
in straightening the neck a little, the Saint for the rest
of his life had to drink at meals through a tube. He could never have
said Mass again
had not an Augustinian prior shown him how to support himself on
a chair so that with the assistance of an acolyte he
could raise the chalice to
his lips. But in spite of his infirmities both Clement
XIII (1758-69) and Clement
XIV (1769-74) obliged Alphonsus to
remain at his post. In February, 1775, however, Pius
VI was elected Pope, and the following May he permitted
the Saint to resign his see.
Alphonsus returned to his little cell at Nocera in
July, 1775, to prepare, as he thought, for a speedy and happy
death. Twelve years, however, still separated him from his reward, years
for the most part not of peace but of greater afflictions than any which had
yet befallen him. By 1777, the Saint, in addition to four houses in Naples and
one in Sicily,
had four others at Scifelli, Frosinone, St.
Angelo a Cupolo, and Beneventum, in the States
of the Church. In case things became hopeless in Naples,
he looked to these houses to maintain the Rule and Institute. In
1780, a crisis arose in which they did this, yet in such a way as to bring
division in the Congregation and extreme suffering and disgrace upon
its founder.
The crisis arose in this way. From the year 1759 two former benefactors of
the Congregation, Baron
Sarnelli and Francis Maffei, by one of those changes not uncommon
in Naples,
had become its bitter enemies, and waged a vendetta against it in the law courts
which lasted for twenty-four years. Sarnelli was almost openly
supported by the all-powerful Tanucci,
and the suppression of the Congregation at last seemed a matter of
days, when on 26 October, 1776, Tanucci,
who had offended Queen Maria Carolina, suddenly fell from power.
Under the government of the Marquis della Sambuca, who, though a great
regalist, was a personal friend of the Saint's, there was promise of
better times, and in August, 1779, Alphonsus's hopes were raised by the
publication of a royal decree allowing him to appoint superiors in
his Congregation and to have a novitiate and
house of studies. The Government throughout had recognized
the good effect of his missions, but it wished
the missionaries to be secular
priests and not a religious order.
The Decree of
1779, however, seemed a great step in advance.
Alphonsus, having got so much, hoped to get a little more, and through his
friend, Mgr. Testa, the Grand Almoner, even to have
his Rule approved. He did not, as in the past, ask for an exequatur to
the Brief of Benedict
XIV, for relations at the time were more strained than ever between the
Courts of Rome and Naples;
but he hoped the king might give an independent sanction to
his Rule, provided he waived all legal right to hold property in
common, which he was quite prepared to do. It was all-important to
the Fathers to be able to rebut the charge of being an
illegal religious congregation, which was one of the chief allegations
in the ever-adjourned and ever-impending action by Baron Sarnelli.
Perhaps in any case the submission of their Rule to a suspicious and
even hostile civil
power was a mistake. At all events, it proved disastrous
in the result. Alphonsus being so old and so inform — he was eighty-five,
crippled, deaf, and nearly blind — his one chance of success was to
be faithfully served by friends and subordinates, and he was betrayed
at every turn. His friend the Grand Almoner betrayed him; his two envoys for
negotiating with the Grand Almoner, Fathers Majone and Cimino, betrayed him, consultors general
though they were. His very confessor and vicar
general in the government of his Order, Father Andrew Villani,
joined in the conspiracy. In the end the Rule was so altered as to be
hardly recognizable, the very vows of religion being
abolished. To this altered Rule or "Regolamento", as it
came to be called, the unsuspecting Saint was induced to put his
signature. It was approved by the king and forced upon the
stupefied Congregation by the whole power of the State.
A fearful commotion arose. Alphonsus himself was not
spared. Vague rumours of impending treachery had got about and had been made
known to him, but he had refused to believe them. "You have
founded the Congregation and you have destroyed it", said one
Father to him. The Saint only wept in silence and tried in
vain to devise some means by which his Order might be saved. His best
plan would have been to consult the Holy
See, but in this he had been forestalled. The Fathers in
the Papal
States, with too precipitate zeal,
in the very beginning denounced the change of Rule to Rome. Pius
VI, already deeply displeased with the Neapolitan Government,
took the fathers in his own dominions under his special protection, forbade all
change of rule in their houses, and even withdrew them from obedience to
the Neapolitan superiors,
that is to St. Alphonsus, till an inquiry could be held.
A long process followed in the Court of Rome,
and on 22 September, 1780, a provisional Decree,
which on 24 August, 1781, was made absolute, recognized the houses in the Papal
States as alone constituting the Redemptorist Congregation.
Father Francis de Paula, one of the chief appellants, was appointed their
Superior General, "in place of those", so the brief ran,
"who being higher superiors of the said Congregation have with
their followers adopted a new system essentially different
from the old, and have deserted the Institute in which they
were professed, and have thereby ceased to be members of the Congregation."
So the Saint was cut off from his own Order by the Pope who
was to declare him "Venerable". In this state of exclusion he lived
for seven years more and in it he died. It was only after his death, as he
had prophesied, that the Neapolitan Government
at last recognized the original Rule, and that the Redemptorist Congregation was
reunited under one head (1793).
Alphonsus had still one final storm to meet, and then the end. About three
years before his death he went through a veritable "Night of
the Soul". Fearful temptations against
every virtue crowded upon him, together
with diabolical apparitions and illusions, and
terrible scruples and impulses to despair which
made life a hell.
at last came peace, and on 1 August, 1787, as the midday Angelus was
ringing, the Saint passed peacefully to his reward. He had nearly
completed his ninety-first year. He was declared
"Venerable", 4 May, 1796; was beatified in
1816, and canonized in
1839. In 1871, he was declared a Doctor
of the Church.
"Alphonsus was of middle height", says his first
biographer, Tannoia; "his head was rather large, his hair black,
and beard well-grown."
He had a pleasant smile, and his conversation was very agreeable, yet he had
great dignity of manner. He was a born leader of men.
His devotion to the Blessed
Sacrament and to Our
Lady was extraordinary. He had a tender charity towards all
who were in trouble; he would go to any length to try
to save a vocation; he would expose himself to death to
prevent sin.
He had a love for
the lower animals, and wild creatures who fled from all else would come to
him as to a friend. Psychologically, Alphonsus may be classed
among twice-born souls;
that is to say, there was a definitely marked break or conversion, in his
life, in which he turned, not from serious sin,
for that he never committed, but from comparative worldliness, to thorough
self-sacrifice for God. Alphonsus's temperament
was very ardent. He was a man of strong passions, using the term in
the philosophic sense, and tremendous energy, but from childhood
his passions were under control. Yet, to take anger alone,
though comparatively early in life he seemed dead to insult or injury
which affected himself, in cases of cruelty, or of injustice to
others, or of dishonour to God,
he showed a prophet's indignation
even in old age. Ultimately, however, anything merely human in this
had disappeared. At the worst, it was only the scaffolding by which
the temple of perfection was raised. Indeed, apart from
those who become saints by
the altogether special grace of martyrdom,
it may be doubted if
many men and women of
phlegmatic temperament have been canonized.
The differentia of saints is
not faultlessness but driving-power, a driving-power exerted in generous
self-sacrifice and ardent love of God.
The impulse to this passionate service of God comes
from Divine grace, but the soul must
correspond (which is also a grace
of God), and the soul of
strong will and strong passions corresponds best. The
difficulty about strong wills and strong passions is that
they are hard to tame, but when they are tamed they are the raw material
of sanctity.
Not less remarkable than the intensity with which Alphonsus worked is
the amount of work he did. His perseverance was indomitable. He both
made and kept a vow not
to lose a single moment of time. He was helped in this by his turn
of mind which was extremely practical. Though a good dogmatic
theologian--a fact which has not been sufficiently recognized--he was not a
metaphysician like the great scholastics. He was a lawyer, not only during
his years at the Bar, but throughout his whole life--a lawyer, who to
skilled advocacy and an enormous knowledge of
practical detail added a wide and luminous hold of underlying principles. It
was this which made him the prince of moral theologians,
and gained him, when canonization made
it possible, the title of "Doctor of the Church". This combination of
practical common sense with extraordinary energy in administrative
work ought to make Alphonsus, if he were better known, particularly
attractive to the English-speaking nations, especially as he is so modern
a saint. But we must not push resemblances too far. If in some
things Alphonsus was an Anglo-Saxon, in others he was a Neapolitan of
the Neapolitans,
though always a saint. He often writes as a Neapolitan to Neapolitans.
Were the vehement things in his letters and writings, especially in
the matter of rebuke or complaint, to appraised as if uttered by
an Anglo-Saxon in cold blood, we might be surprised and even
shocked. Neapolitan students,
in an animated but amicable discussion, seem to foreign eyes to be taking part
in a violent quarrel. St. Alphonsus appeared a miracle of
calm to Tannoia. Could he have been what an Anglo-Saxon would
consider a miracle of
calm, he would have seemed to his companions absolutely inhuman. The saints are
not inhuman but real men of flesh and blood, however much
some hagiographers may ignore the fact.
While the continual intensity of
reiterated acts of virtue which we have called
driving-power is what really creates sanctity,
there is another indispensable quality. The extreme difficulty of the
lifelong work of fashioning a saint consists precisely in this, that
every act of virtue the saint performs
goes to strengthen his character, that is, his will. On the other
hand, ever since the Fall of Man,
the will of man has been his greatest danger. It has a
tendency at every moment to deflect, and if it does deflect from the right
path, the greater the momentum the more terrible the final crash. Now the saint has
a very great momentum indeed, and a spoiled saint is often a great
villain.
To prevent the ship going to pieces on the rocks, it has need of a very
responsive rudder, answering to the slightest pressure of Divine guidance. The
rudder is humility,
which, in the intellect,
is a realization of our own unworthiness, and in the will, docility
to right guidance. But how was Alphonsus to grow in this
so necessary virtue when
he was in authority nearly all his life? The answer is that God kept
him humble by
interior trials. From his earliest years he had an anxious fear about
committing sin which
passed at times into scruple.
He who ruled and directed others so wisely, had, where his own soul was
concerned, to depend on obedience like a little child. To supplement
this, God allowed
him in the last years of his life to fall into disgrace with the pope,
and to find himself deprived of all external authority, trembling at times even
for his eternal salvation.
St. Alphonsus does not offer as much directly to the student of mystical
theology as do some contemplative saints who
have led more retired lives. Unfortunately, he was not obliged by
his confessor, in virtue of holy obedience,
as St.
Teresa was, to write down his states of prayer;
so we do not know precisely
what they were. The prayer he
recommended to his Congregation, of which we have beautiful examples in
his ascetical works,
is affective; the use of short aspirations, petitions,
and acts of love,
rather than discursive meditation with long reflection. His own prayer was
perhaps for the most part what some call "active", others
"ordinary", contemplation. Of extraordinary passive states, such
as rapture, there are not many instances recorded in his life, though there are
some. At three different times in his missions, while preaching, a ray of light
from a picture of Our
Lady darted towards him, and he fell into an ecstasy before
the people. In old age he was more than once raised in the air when speaking
of God.
His intercession healed the sick; he read the secrets of hearts, and
foretold the future. He fell into a clairvoyant trance at Arienzo on
21 September, 1774, and was present in spirit at the death-bed
in Rome of Pope
Clement XIV.
It was comparatively late in life that Alphonsus became a
writer. If we except a few poems published in 1733 (the Saint was
born in 1696), his first work, a tiny volume called "Visits to
the Blessed Sacrament", only appeared in 1744 or 1745, when he was
nearly fifty years old. Three years later he published the first sketch of his
"Moral Theology" in a single quarto volume called "Annotations
to Busembaum", a celebrated Jesuit moral
theologian. He spent the next few years in recasting this work, and in 1753
appeared the first volume of the "Theologia Moralis", the second
volume, dedicated to Benedict
XIV, following in 1755. Nine editions of the "Moral Theology"
appeared in the Saint's life-time, those of 1748, 1753-1755, 1757,
1760, 1763, 1767, 1773, 1779, and 1785, the "Annotations to
Busembaum" counting as the first. In the second edition the work received
the definite form it has since retained, though in later issues
the Saint retracted a number of opinions, corrected minor ones,
and worked at the statement of his theory of Equiprobabilism till at
last he considered it complete. In addition, he published many editions of
compendiums of his larger work, such as the "Homo Apostolicus", made
in 1759. The "Moral Theology", after a historical introduction
by the Saint's friend, P. Zaccaria, S.J., which was omitted,
however, from the eighth and ninth editions, begins with a treatise "De
Conscientia", followed by one "De Legibus".
These form the first book of the work, while the second contains the
treatises on Faith, Hope, and Charity. The third book deals with
the Ten
Commandments, the fourth with the monastic and clerical states,
and the duties of judges,
advocates, doctors,
merchants, and others. The fifth book has two treatises "De Actibus
Humanis" and "De Peccatis"; the sixth is on the sacraments,
the seventh and last on the censures of the Church.
St. Alphonsus as a moral
theologian occupies the golden mean between the schools tending
either to laxity or to rigour which divided the theological world
of his time. When he was preparing for the priesthood in Naples,
his masters were of the rigid school,
for though the center of Jansenistic disturbance
was in northern Europe,
no shore was so remote as not to feel the ripple of its waves. When
the Saint began to hear confessions,
however, he soon saw the harm done by rigorism, and for the rest of his life he
inclined more to the mild school of
the Jesuit theologians,
whom he calls "the masters of morals".
St. Alphonsus, however, did not in all things follow their teaching, especially
on one point much debated in the schools;
namely, whether we may in practice follow an opinion which denies
a moral obligation,
when the opinion which affirms a moral obligation seems
to us to be altogether more probable. This is the great question of
"Probabilism". St. Alphonsus, after publishing anonymously (in 1749
and 1755) two treatises advocating the right to
follow the less probable opinion, in the end decided against that lawfulness,
and in case of doubt only
allowed freedom from obligation where
the opinions for and against the law were
equal or nearly equal. He called his system Equiprobabilism. It is true that theologians even
of the broadest school are
agreed that, when an opinion in favour of the law is
so much more probable as to amount practically to moral certainty,
the less probable opinion cannot be followed, and some have supposed that St.
Alphonsus meant no more than this by his terminology. According to this view he
chose a different formula from the Jesuit writers,
partly because he thought his own terms more exact, and, partly
to save his teaching and his congregation as far as possible from the
State persecution which
after 1764 had already fallen so heavily on the Society
of Jesus, and in 1773 was formally to suppress it. It is
a matter for friendly controversy, but it seems there was a real
difference, though not as great in practice as is supposed, between
the Saint's later teaching and that current in the Society. Alphonsus was
a lawyer, and as a lawyer he attached much importance to the weight of
evidence. In a civil action a serious preponderance of evidence gives
one side the case. If civil courts could not decide against a defendant on
greater probability, but had to wait, as a criminal court must wait,
for moral certainty,
many actions would never be decided at all. St. Alphonsus likened the
conflict between law and liberty to a civil action in which
the law has
the onus probandi, although greater probabilities give it a
verdict. Pure probabilism likens
it to a criminal trial, in which the jury must find in favour of liberty
(the prisoner at
the bar) if any single reasonable doubt whatever
remain in its favour. Furthermore, St. Alphonsus was a great theologian,
and so attached much weight to intrinsic probability. He was
not afraid of making up his mind. "I follow
my conscience", he wrote in 1764, "and when reason persuades
me I make little account of moralists."
To follow an opinion in favour of liberty without weighing it, merely because
it is held by someone else, would have seemed
to Alphonsus an abdication of the judicial office with
which as a confessor he was invested. Still it must in fairness be
admitted that all priests are
not great theologians able
to estimate intrinsic probability at its true worth,
and the Church herself
might be held to have conceded something to pure probabilism by
the unprecedented honours she paid to the Saint in
her Decree of
22 July, 1831, which allows confessors to follow any of St.
Alphonsus's own opinions without weighing the reasons on which they were
based.
Besides his Moral Theology, the Saint wrote a large number
of dogmatic and ascetical works
nearly all in the vernacular. The "Glories of Mary", "The
Selva", "The True Spouse of Christ", "The Great Means
of Prayer", "The Way of Salvation",
"Opera Dogmatica, or History of the Council of
Trent", and "Sermons for all the Sundays in the Year", are
the best known. He was also a poet and musician. His hymns are justly celebrated
in Italy.
Quite recently, a duet composed by him, between
the Soul and God,
was found in the British Museum bearing the date 1760 and containing
a correction in his own handwriting.
Finally, St. Alphonsus was a wonderful letter-writer, and the
mere salvage of his correspondence amounts to 1,451 letters, filling
three large volumes. It is not necessary to
notice certain non-Catholic attacks on Alphonsus as
a patron of lying. St. Alphonsus was
so scrupulous about truth that
when, in 1776, the regalist, Mgr. Filingeri, was made Archbishop of Naples,
the Saint would not write to congratulate the new primate,
even at the risk of making another powerful enemy for his persecuted Congregation,
because he thought he could not honestly say he "was glad to hear of the
appointment." It will be remembered that even as a young man his
chief distress at his breakdown in court was the fear that his
mistake might be ascribed to deceit. The question as to what does or does
not constitute a lie is not an easy one, but it is a subject in
itself. Alphonsus said nothing in his "Moral Theology"
which is not the common teaching of Catholic theologians.
Very few remarks upon his own times occur in the Saint's letters. The
eighteenth century was one series of great wars;
that of the Spanish, Polish, and Austrian Succession; the
Seven Years' War, and the War of American Independence,
ending with the still more gigantic struggles in Europe,
which arose out of the events of 1789. Except in '45, in all of these, down to
the first shot fired at Lexington, the English-speaking world was on one side
and the Bourbon States, including Naples,
on the other. But to all this secular history about the only
reference in the Saint's correspondence which has come down to us is
a sentence in a letter of April, 1744, which speaks of the passage of
the Spanish troops who had come to defend Naples against
the Austrians. He was more concerned with the spiritual conflict
which was going on at the same time. The days were indeed evil. Infidelity and
impiety were gaining ground; Voltaire and Rousseau were
the idols of society;
and the ancien régime, by undermining religion, its one support, was
tottering to its fall. Alphonsus was a devoted friend of the Society
of Jesus and its long persecution by
the Bourbon Courts, ending in its suppression in 1773, filled him with
grief. He died on the very eve of the great Revolution which
was to sweep the persecutors away,
having seen in vision the woes which the French invasion of
1798 was to bring on Naples.
An interesting series of portraits might be painted of
those who play a part in the Saint's history: Charles III and his minister Tanucci;
Charle's son Ferdinand, and Ferdinand's strange and unhappy
Queen, Maria Carolina, daughter of Maria
Teresa and sister of Marie
Antoinette. Cardinals Spinelli, Sersale,
and Orsini; Popes Benedict
XIV, Clement
XIII, Clement
XIV, and Pius
VI, to each of whom Alphonsus dedicated a volume of his
works. Even the baleful shadow of Voltaire falls across
the Saint's life, for Alphonsus wrote to congratulate him
on a conversion, which alas, never took place! Again, we have a friendship
of thirty years with the great Venetian publishing
house of Remondini, whose letters from the Saint, carefully preserved as
became business men, fill a quarto volume. Other personal friends
of Alphonsus were the Jesuit
Fathers de Matteis, Zaccaria, and Nonnotte.
A respected opponent was the redoubtable Dominican controversialist,
P. Vincenzo Patuzzi, while to make up for hard blows we have
another Dominican,
P. Caputo, President of Alphonsus's seminary and
a devoted helper in his work of reform. To come to saints,
the great Jesuit missionary St.
Francis di Geronimo took the little Alphonsus in his
arms, blessed him, and prophesied that he would do great
work for God;
while a Franciscan, St.
John Joseph of the Cross, was well known to Alphonsus in later
life. Both of them were canonized on
the same day as the Holy Doctor, 26 May, 1839. St.
Paul of the Cross (1694-1775) and St. Alphonsus, who were altogether
contemporaries, seem never to have met on earth, though the founder of
the Passionists was
a great friend of Alphonsus's uncle, Mgr. Cavalieri, himself a
great servant of God.
Other saints and
servants of God were
those of Alphonsus's own household, the lay
brother, St.
Gerard Majella, who died in 1755, and Januarius
Sarnelli, Cæsar
Sportelli, Dominic Blasucci, and Maria Celeste, all of whom have
been declared "Venerable" by the Church.
Blessed
Clement Hofbauer joined the Redemptorist congregation
in the aged Saint's lifetime, though Alphonsus never saw in
the flesh the man whom he knew would
be the second founder of his Order. Except for the chances of European war, England and Naples were
then in different worlds, but Alphonsus may have seen at the side of
Don Carlos when he conquered Naples in
1734, an English boy of fourteen who had already shown
great gallantry under fire and was to play a romantic part
in history, Prince Charles Edward Stuart. But one may
easily overcrowd a narrow canvas and it is better in so slight a sketch to
leave the central figure in solitary relief. If any reader of this
article will go to original sources and study
the Saint's life at greater length, he will not find his labour
thrown away.
Sources
Much of the material for a complete life of St.
Alphonsus is still in manuscript in the Roman archives of the Redemptorist
Congregation and in the archives of the Sacred Congregation of Bishops and
Regulars. The foundation of all subsequent lives is the Della vita ed
istituto del venerabile Alfonso Maria Liguori, of ANTONY TANNOIA, one of the
great biographies of literature. Tannoia was born about 1724 and entered the
Redemptorist Congregation in 1746. As he did not die till 1808 (his work
appeared in 1799) he was a companion of the Saint for over forty years and an
eyewitness of much that he relates. Even where he is not that, he may generally
be trusted, as he was a Boswell in collecting facts. His life contains a number
of minor inaccuracies, however, and is seriously defective in its account of
the founding of his Congregation and of the troubles which fell on it in 1780.
Tannoia, also, through some mental idiosyncrasy, manages to give the misleading
impression that St. Alphonsus was severe. There is a somewhat unsatisfactory
French translation of Tannoia's work. Mémoires sur la vie et la
congrégation de St. Alphonse de Liguori (Paris, 1842, 3 vols.). The
English translation in the Oratory Series is also rather inadequate. A justly
celebrated life is the Vie et Institut de Saint Alphonse-Marie de Liguori,
in four volumes, by CARDINAL VILLECOURT, (Tournai, 1893). The German life,
DILGSKRON, Leben des heiligen Bischofs und Kirchenlehrers, Alfonsus Maria
de Liguori (New York, 1887), is scholarly and accurate. CARDINAL
CAPECELATRO has also written a life of the Saint, La Vita di Sant' Alfonso
Maria de Liguori (Rome, 2 vols.). The latest life, BERTHE, Saint
Alphonse de Liguori (Paris, 1900, 2 vols. SVO), gives an extremely full
and picturesque account of the Saint's life and times. This has recently been
translated into English with additions and corrections (Dublin, 2 vols., royal
SVO); DUMORTIER, Les premièrs Rédemptoristines (Lille, 1886),
and Le Père Antoine-Marie Tannoia (Paris, 1902), contain some useful
information; as does BERRUTI, Lo Spirito di S. Alfonso Maria de Liguori, 3
ed. (Rome, 1896). The Saint's own letters are of extreme value in supplementing
Tannoia. A centenary edition, Lettere di S. Alfonso Maria de'Liguori (ROME,
1887, 3 vols.), was published by P. KUNTZ, C.SS.R., director of the Roman
archives of his Congregation. An English translation in five volumes is
included in the 22 volumes of the American centenary edition of St. Alphonsus's
ascetical works (New York). There are many editions of the Saint's Moral
Theology; the best and latest is that of P. GAUDI, C.SS.R. (Rome, 1905). The
Saint's complete dogmatic works have been translated into Latin by P. WALTER,
C.SS.R., S. Alphonsi Mariae de Liguori Ecclesiae Doctoris Opera Dogmatica,
(New York, 1903, 2 vols., 4to). See also HASSALL, The Balance of Power (1715-1789)
(London, 1901); COLLETTA, History of the Kingdom of Naples, 1734-1825, 2
vols., tr. by S. HORNER (Edinburgh, 1858); VON REUMONT, Die Carafa von
Maddaloni (Berlin, 1851, 2 vols.); JOHNSTON, The Napoleonic Empire in
South Italy, 2 vols. (London, 1904). Colletta's book gives the best general
picture of the time, but is marred by anti-clerical bias.
Castle, Harold. "St. Alphonsus
Liguori." The Catholic Encyclopedia. Vol. 1. New York:
Robert Appleton Company, 1907. 1 Apr.
2015 <http://www.newadvent.org/cathen/01334a.htm>.
Transcription. This article was transcribed for
New Advent by Paul T. Crowley. Dedicated to Fr. Clarence F. Galli.
Ecclesiastical approbation. Nihil Obstat. March
1, 1907. Remy Lafort, S.T.D., Censor. Imprimatur. +John Cardinal
Farley, Archbishop of New York.
Copyright © 2020 by Kevin Knight. Dedicated to the Immaculate Heart of Mary.
SOURCE : http://www.newadvent.org/cathen/01334a.htm
.jpg)
Chiesa di Santa Maria della Mercede e Sant'Alfonso Maria de' Liguori in Napoli
Chiesa di Santa Maria della Mercede e Sant'Alfonso Maria de' Liguori in Napoli
Saint Alphonsus Liguori
Bishop and Doctor of the Church
(1696-1787)
Saint Alphonsus was born of noble parents near Naples,
in 1696. His spiritual formation was entrusted to the Oratorian Fathers of that
city, and from his boyhood Alphonsus was known as a very devout little Brother
of the Minor Oratory. At the early age of sixteen he became a doctor in civil
law; and entering this career with ardor, he met great success and renown. A
mistake, however, by which he lost an important case, showed him the vanity of
human fame and glory. He decided to abandon the legal profession at the age of
twenty-seven, to labor for the glory of God alone. Alphonsus' father long
opposed his decision, but as a man of virtue consented at last.
Saint Alphonsus
was ordained a priest in 1726, and he soon became as renowned a preacher as he
had been a lawyer. His father stopped in a church to pray one
day, and amazed, heard his son preaching; he suddenly saw clearly how God had
marvelously elevated his son, and was filled with joy, saying: My son has made
God known to me! As for Alphonsus, he loved and devoted himself to the most
neglected souls in the region of Naples. He was a very perfect confessor, and
wrote a manual which has been used ever since for the instruction of those who
administer the sacrament of Penance. A musician of the first rank, Saint
Alphonsus gave up his instruments to devote himself more perfectly to his
apostolic labors; he nonetheless composed joyous religious hymns for the poor
folk he heard singing in the streets, that they might glorify God and not waste
their voices and efforts in vain and worldly songs.
To extend and continue his work, he later founded the
missionary Congregation of the Most Holy Redeemer, for the evangelization of
the poor. At the age of sixty-six he became Bishop of Saint Agatha, a suffragan
diocese of Naples, and undertook the reform of his diocese with the zeal of a
Saint. He made a vow never to waste a moment of time, and, though his life was
spent in prayer and work, he also composed a vast number of books. These
volumes were filled with such great science, unction, and wisdom that in 1871
he was declared by Pius IX a Doctor of the Church. Saint Alphonsus wrote his
first book at the age of forty-nine, and in his eighty-third year had published
about sixty volumes; at that time his director forbade him to continue writing.
The best known of his books is his volume entitled The Glories of Mary, by
which he exalts the graces and narrates the wondrous deeds of mercy of the
Mother of God for those who invoke Her.
Very many of these books were written in the half
hours snatched from his labors as a missionary, as a religious Superior, and
finally as a Bishop, often in the midst of unrelenting bodily and mental
sufferings. With his left hand he would hold a piece of marble against his
aching head, while his right hand wrote. Yet he counted no time lost which was
spent in charity. He did not refuse to maintain a long correspondence with a
simple soldier who asked for his advice, or to play the harpsichord in his
declining years, while he taught his novices to sing spiritual canticles. He
lived in times of religious laxity, and met with many persecutions and
disappointments. During his last seven years he was prevented by constant
sickness from offering the adorable Sacrifice, but he received Holy Communion
daily, and his love for Jesus Christ and his trust in Mary's prayers sustained
him to the end. He died in 1787, in his ninety-first year.
Reflection: Let us do with all our heart and
attention the duty of each day, leaving to God the result as well as the care
of the future.
Little Pictorial Lives of the Saints, a
compilation based on Butler's Lives of the Saints and other
sources by John Gilmary Shea (Benziger Brothers: New York, 1894).
SOURCE : https://magnificat.ca/cal/en/saints/saint_alphonsus_liguori.html
Alphonsus Liguori
The founder of the Redemptorists, St. Alphonsus, was
born near Naples on September 27, 1696. Alphonsus studied in the University of
Naples and graduated as a Doctor of Civil and Church Law. He practiced with
outstanding success in the Neapolitan courts for ten years but he abandoned his
legal career owing to a grievous disappointment over an important case that he
lost, probably due to a bribed judge.
He fell into a depression and, at his recovery, he
spent his time caring for prisoners and the incurably sick. During one hospital
visit, he had a profound religious experience that led to his decision to
become a priest. While still a seminarian, he became a member of a society of
secular priests and seminarians dedicated to preaching missions (revivals) in
parishes. After his ordination he continued this work and also began to form
small communities of laity in the poorest districts of Naples who regularly
gathered for mutual spiritual support.
At the earnest request of his spiritual director,
Bishop Tommaso Falcoia, Alphonsus helped and encouraged Sister Maria Celeste
Crostarosa and the other nuns of a convent in Scala (a town overlooking the
Amalfi coast) in inaugurating the Order of the Most Holy Redeemer, an institute
of contemplative nuns devoted to the perfect following of Christ the Redeemer.
This Order has grown to 48 convents throughout the world.
In his work with the nuns he began to feel a call to
gather a group of men to bring the Gospel message to the neglected peasants in
the hills of southern Italy. On November 9, 1732 with five companions and under
Falcoia as Director, he established, also at Scala, the Congregation of the
Most Holy Savior. When the pope approved the group in 1749 as a new religious
order, the title was changed to Most Holy Redeemer (Redemptorists). The new
Institute, devoted to the care of the most neglected, pursued its objectives by
means of founding its residences in areas with no churches from which the
members could spend most of the year conducting missions and catechetical
programs throughout wide regions where the poor folk were spiritually
abandoned.
In spite of his reluctance, Alphonsus was ordained
Bishop of Sant'Agata dei Goti, a poor diocese in the hills of southern Italy
where poverty and famine made physical care of the people as necessary as
spiritual. From 1768 a disabling illness made pastoral work extremely
difficult, but it was not until 1775 that the Holy See accepted his resignation
from the bishopric.
The closing years of his life were clouded by great
sorrow in addition to his illness. In an attempt to gain royal approbation for
the Congregation he found his community presented by the court of Naples with a
revised rule that Alphonsus accepted, either because he did not understand it
because of his age and illness or because he considered it an empty formality
since the Congregation would continue following the papal rule. But the Holy
See, which was in conflict with the King over its rights, reacted by rejecting
the revision. It divided the institute, placing the houses in the Papal States
under an autonomous major superior and withdrawing its recognition from the
houses in the Kingdom of Naples where Alphonsus lived. Alphonsus was greatly
wounded by this political action and died in Pagani near Salerno on August 1,
1787 before the Congregation he had founded could be reunited.
Though he wrote much about prayer and union with God
with an assurance that could only have come from personal experience, Alphonsus
has been honored principally for his pastoral spirit. His own life and that of
his Congregation were dedicated to bringing to the poor the redemption won by
Christ. To that he devoted a long life of extraordinary activity. In addition
to his duties as leader of the Redemptorists for almost forty-five years and to
the care of his diocese, he was actively engaged in missions for thirty-four
years, and consecrated his outstanding literary, artistic, and musical skills
to the same pastoral purpose. His hymn Tu scendi dalle stelle is to Italy what
Silent Night is to an American Christmas.
It is impossible to give a full account of his
enormous literary production. Between 1728 and 1778 he p?blished no fewer than
111 works. A researcher in 1933 identified 4110 editions of his original texts
and 12,925 editions of translations in 61 languages. Since that date the
numbers have continued to increase.
The most important of his writings is his textbook Theologia
Moralis (Moral Theology), the first edition of which appeared in 1748. Nine
editions appeared in his lifetime.
Alphonsus developed an approach to conscience and to
moral decision making that successfully avoids the extremes of rigor and
laxity. It is an excellent expression of his pastoral prudence, a compassionate
understanding of the redeemed person as he or she actually lives. This work led
to his being declared a Doctor of the Church (1871) and the Patron of
Confessors and Moral Theologians (1950).
His understanding of God's mercy and human dependence
on it made him the inexorable foe of Jansenism, a movement toward moral
rigorism that was prevalent in the Church of his time. These themes are
elaborated in his spiritual writings. He taught that with the help of grace,
given especially in answer to prayer, anyone could attain to a love of God that
results in conformity to the Divine Will.
Alphonsus was the most decisive influence on the
development of Catholic moral theology in the nineteenth and twentieth
centuries. His views on the primacy of conscience have led to the renewal of
moral theology in the post-Vatican II era. In other fields, too, he has left
his mark: in the theology of the Blessed Virgin Mary, in the treatment of papal
authority, in the appreciation of the interaction of prayer and grace, and in
spiritual guidance. Many of his works, notably The Visits to the Blessed
Sacrament, the Glories of Mary, and Prayer, the Great Means of Salvation, are
classics of Catholic spirituality.
--Webmaster's Note:
The preceding biography is provided courtesy of
the Sacred
Heart of Jesus Catholic Church in Seattle, Washington, which is
administered by the Redemptorists.
SOURCE : http://www.saintpatrickdc.org/ss/0801.shtml
Pagani-s.alfonso-dipinto dal santo
Christ at the Cross, painted by saint Alphonsus Maria de Liguori (1696–1787),
circa 1718
Saint Alphonsus Maria de Liguori
Also known as
Alfonso….
Alfons….
Alfontso….
Alphonse….
Alfonsu….
Afonso….
Profile
Born to the nobility, Alphonsus was a child prodigy;
he became extremely well-educated,
and received his doctorate in law from
the University of Naples at
age 16. He had his own legal practice
by age 21, and was soon one of the leading lawyers in Naples,
though he never attended court without having attended Mass first.
He loved music,
could play the
harpsichord, and often attended the opera, though he frequently listened
without bothering to watch the over-done staging. As he matured and learned
more and more of the world, he liked it less and less, and finally felt a call
to religious
life. He declined an arranged marriage, studied theology,
and was ordained at
age 29.
Preacher and home
missioner around Naples.
Noted for his simple, clear, direct style of preaching,
and his gentle, understanding way in the confessional. Writer on asceticism, theology,
and history; master theologian.
He was often opposed by Church officials
for a perceived laxity toward sinners, and by government officials who opposed
anything religious. Founded the Redemptoristines women‘s
order in Scala in 1730.
Founded the Congregation
of the Most Holy Redeemer (Liguorians; Redemptorists)
at Scala, Italy in 1732.
Appointed bishop of
the diocese of Sant’Agata
de’ Goti, Italy by Pope Clement
XIII in 1762.
Worked to reform the clergy and
revitalize the faithful in
a diocese with
a bad reputation. He was afflicted with severe rheumatism,
and often could barely move or raise his chin from his chest. In 1775 he
resigned his see due
to ill
health, and went into what he thought would be a prayerful retirement.
In 1777 the
royal government threatened to disband his Redemptorists,
claiming that they were covertly carrying on the work of the Jesuits,
who had been suppressed in 1773.
Calling on his knowledge of the Congregation,
his background in thelogy,
and his skills as a lawyer,
Alphonsus defended the Redemptorists so
well that they obtained the king‘s
approval. However, by this point Alphonsus was nearly blind,
and was tricked into giving his approval to a revised Rule for the Congregation,
one that suited the king and
the anti-clerical
government. When Pope Pius
VI saw the changes, he condemned it, and removed Alphonsus from his
position as leader of the Order.
This caused Alphonsus a crisis in confidence and faith that took years to
overcome. However, by the time of his death he
had returned to faith and peace.
Alphonsus vowed early to never to waste a moment of
his life, and he lived that way for over 90 years. Declared a Doctor
of the Church by Pope Pius
IX in 1871.
When he was bishop,
one of Alphonsus’s priests led
a worldly life, and resisted all attempts to change. He was summoned to
Alphonsus, and at the entrance to the bishop‘s
study he found a large crucifix laid
on the threshold. When the priest hesitated
to step in, Alphonsus quietly said, “Come along, and be sure to trample it
underfoot. It would not be the first time you have placed Our Lord beneath your
feet.”
Born
27
September 1696 at
Marianelli near Naples, Italy
1
August 1787 at Nocera, Italy of
natural causes
1796 by Pope Pius
VI (decree of heroic
virtues)
15
September 1816 by
Pope Pius
VII
26
May 1839 by Pope Gregory
XVI
confessors (given
on 26
February 1950 by Pope Pius
XII)
moralists (1950 by Pope Pius
XII)
—
—
praying with
a monstrance in
his hands
man writing
bishop with
his chin on his chest
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Sermons
Upon Various Subjects, by Saint Alphonsus
The Way of Salvation and of Perfection
The Incarnation, Birth and Infancy of Jesus Christ
Dignity and Duties of the Priest
Letters, volume 1
Letters, volume 2
Letters, volume 3
Letters, volume 4
Letters, volume 5
Abridged Sermons for All Sundays of the Year
Life of Saint Alphonsus Maria de Liguori
Sermons for All Sundays of the Year
The History of Heresies and Their Refutation
The Passion and the Death of Jesus Christ
The True Spouse of Jesus Christ
Vocation to the Religious State
sitios en español
Martirologio Romano, 2001 edición
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Abbé Christian-Philippe Chanut
fonti in italiano
Readings
The condition of the saints has been ordinarily one of
dryness, not of sensible consolations. – Saint Alphonsus Liguori,
from The Way of Salvation and Perfection
We must show charity towards the sick, who are in
greater need of help. Let us take them some small gift if they are poor, or, at
least, let us go and wait on them and comfort them. – Saint Alphonsus
Liguori
If we should be saved and become saints, we ought
always to stand at the gates of the Divine mercy to beg and pray for, as
an alms,
all that we need. – Saint Alphonsus Liguori
How pleasing to Him it will be if you sometimes forget
yourself and speak to Him of His own glory, of the miseries of others,
especially those who mourn in sorrow; of the souls in purgatory, His spouses,
who long to behold Him in Heaven; and of poor sinners who live deprived of His
grace. – Saint Alphonsus Liguori
He who does not acquire the love of God will scarcely
persevere in the grace of God, for it is very difficult to renounce sin merely
through fear of chastisement. – Saint Alphonsus Liguori
When we hear people talk of riches, honors and
amusements of the world, let us remember that all things have an end, and let
us then say: “My God, I wish for You alone and nothing more.” – Saint
Alphonsus Liguori
He who trusts himself is lost. He who trusts in God
can do all things. – Saint Alphonsus Liguori
He who communicates most frequently will be freest
from sin, and will make farthest progress in Divine Love. – Saint
Alphonsus Liguori
I love you, Jesus my love, I love you more than
myself. I repent with my whole heart for having offended you. Never permit me
to separate myself from you again. May I love you always, and then do with me
as you will. – Saint Alphonsus
Liguori
In the first place, we must have this uniformity as
regards those things of nature that come to us from without; as when there is
great heat, great cold, rain, scarcity, pestilence, and the like. We must take
care not to say, What intolerable heat! What horrible cold! What a misfortune!
How unlucky! What wretched weather! Or other words expressive of repugnance to
the will of God. We ought to will everything to be as it is, since God is he
who orders it all. – Saint Alphonsus
Liguori
Most Holy and Immaculate Virgin! O my Mother! Thou who
art the Mother of my Lord, the Queen of the world, the advocate, hope, and
refuge of sinners! I, the most wretched among them, now come to thee. I worship
thee, great Queen, and give thee thanks for the many favors thou hast bestowed
on my in the past; most of all do I thank thee for having saved me from hell,
which I had so often deserved. I love thee, Lady most worthy of all love, and,
by the love which I bear thee, I promise ever in the future to serve thee, and
to do what in me lies to win others to thy love. In thee I put all my trust,
all my hope of salvation. Receive me as thy servant, and cover me with the
mantle of thy protection, thou who art the Mother of mercy! And since thou hast
so much power with God, deliver me from all temptations, or at least obtain for
me the grace ever to overcome them. From thee I ask a true love of Jesus
Christ, and the grace of a happy death. O my Mother! By thy love for God I
beseech thee to be at all times my helper, but above all at the last moment of
my life. Leave me not until thou seest me safe in heaven, there for endless
ages to bless thee and sing thy praises. Such is my hope. Amen. – Saint
Alphonsus Liguori
What resources have we? We have God. And what work of
God was ever based on human support? Tell me what human support had the work of
Saint Francis, of Saint John of the Cross, of Saint Teresa? In proportion as a
work is great, so much the more does Jesus Christ make it begin from nothing
and surround it with contradictions so as to make it admired by all as a work
of God and not a work of human ingenuity. The only thing that can ruin this
institute is lack of confidence in God and placing one’s trust in human means.
Who has done what has been achieved up to now? Me or God? And that same God who
has begun the work can complete it. – Saint Alphonsus
Liguori
All holiness and perfection of soul lies in our love
for Jesus Christ our God, who is our redeemer and our supreme good. Has not God
in fact won for himself a claim on all our love? From all eternity he has loved
us. And it is in this vein that he speaks to us: “O man, consider carefully
that I first loved you. You had not yet appeared in the light of day, not did
the world yet exist, but already I loved you. From all eternity I have loved
you.” Since God knew that man is enticed by favors, he wished to bind him to his
love by means of his gifts: I want to catch men with the snares, those chains
of love in which they allow themselves to be entrapped, so that they will love
me. And all the gifts which he bestowed on man were given to this end. He gave
him a soul, made in his likeness. He endowed him with memory, intellect and
will; he gave him a body equipped with the senses. It was for him that he
created heaven and earth and such an abundance of things. He made all these
things out of love for man, so that all creation might serve man, and man in
turn might love God our of gratitude for so many gifts. But he did not wish to
give us only beautiful creatures; the truth is that to win for himself our
love, he went so far as to bestow upon us the fullness of himself. The eternal
Father went so far as to give us his only Son. When he saw that we were all
dead through sin and deprived of his grace, what did he do? He sent his beloved
Son to make reparation for us and to call us back to a sinless life. –
from a sermon by Saint Alphonsus Liguori
What folly it would be for travellers to think only of
acquiring dignities and possessions in the countries through which they had to
pass, and then to reduce themselves to the necessity of living miserably in
their native lands, where they must remain during their whole lives! And are
not they fools who seek after happiness in this world, where they will remain
only a few days, and expose themselves to the risk of being unhappy in the
next, where they must live for eternity? We do not fix our affections on
borrowed goods, because we know that they must soon be returned to the owner.
All earthly goods are lent to us: it is folly to set our heart on what we must
soon quit. Death shall strip us of all. The acquisitions and fortunes of this world
all terminate in a dying grasp, in a funeral, in a descent into the grave. The
house which you have built for yourself you must soon give up to others. Saint Alphonsus
Liguori, from The Redeeming Love of Christ
God says to each of us: “Give me your heart, that is,
your will.” We, in turn, cannot offer anything more precious than to say:
“Lord, take possession of us; we give our whole will to you; make us understand
what it is that you desire of us, and we will perform it.” If we would give
full satisfaction to the heart of God, we must bring our own will in everything
into conformity with his; and not only into conformity, but into uniformity
also, as regards all that God ordains.
Confirmity signifies the joining of our own will to the will of God; but
uniformity signifies, further, our making of the divine and our own will one
will only, so that we desire nothing but what God desires,
and his will becomes ours. This is the sum and substance of that perfection to
which we ought to be ever aspiring; this is what must be the aim of all we do,
and of all our desires, meditations and prayers. For this we must invoke the
assistance of all our patron saints and our guardian angels, and, above all, of
our divine mother Mary,
who was the most perfect saint, because she embraced most perfectly the divine
will. – Saint Alphonsus
Liguori, from The Redeeming Love of Christ
MLA Citation
“Saint Alphonsus Maria de Liguori“. CatholicSaints.Info.
28 May 2021. Web. 2 August 2021. <http://catholicsaints.info/saint-alphonsus-maria-de-liguori/>
SOURCE : http://catholicsaints.info/saint-alphonsus-maria-de-liguori/
Saint Alphonsus Liguori
St. Alphonsus Ligouri was born near Naples, Italy, in
1732. He was a hard-working student. He received his degree in law and became a
famous lawyer. A mistake he made in court convinced Alphonsus of what he had
already thought: he should give up his law practice and become a priest.
His father tried to persuade him not to do it.
However, Alphonsus had made up his mind. He became a priest. His life was
filled with activity. He preached and wrote books. He started a religious
congregation called “Redemptorists.”
St. Alphonsus offered wise spiritual direction and
brought peace to people through the sacrament of Reconciliation. He also wrote
hymns, played the organ and painted pictures. St. Alphonsus wrote sixty books.
This is incredible considering his many other responsibilities. He also was
often sick. He had frequent headaches, but would hold something cold against
his forehead and keep doing his work.
Although he was naturally inclined to be hasty,
Alphonsus tried to control himself. He became so humble that when Pope Pius VI
wanted to make him a bishop, he gently said “no.” When the pope’s messengers
had come in person to tell him of the pope’s choice, they called Alphonsus
“Most illustrious Lord.” Alphonsus said, “Please don’t call me that again. It
would kill me.”
The pope helped Alphonsus understand that he really
wanted him to be a bishop. Alphonsus sent many preachers all over his diocese.
The people needed to be reminded again of the love of God and the importance of
their religion. Alphonsus told the priests to preach simple sermons. “I never
preached a sermon that the simplest old woman in the church could not
understand,” he said.
As he got older, St. Alphonsus suffered from
illnesses. He had painful arthritis and became crippled. He grew deaf and almost
blind. He also had disappointments and temptations. But he had great devotion
to the Blessed Mother as we know from his famous book called the Glories of
Mary. The trials were followed by great peace and joy and a holy death.
St. Alphonsus died in 1787 at the age of ninety-one.
Pope Gregory XVI proclaimed him a saint in 1839. Pope Pius IX proclaimed him a
Doctor of the Church in 1871.
SOURCE : http://ucatholic.com/saints/alphonsus-liguori/
_-_St._Alphonsus_Liguori_icon.jpg){kind=icon}
The
Daily Prayer of Saint Alphonsus Liguori to the Blessed Virgin Mary
Most holy
immaculate Virgin and my Mother Mary, to thee, who art the Mother of my Lord,
the Queen of the world, the Advocate, the Hope and the Refuge of sinners, I
have recourse today, I who am the most miserable of all. I
render thee my most humble homages, O great Queen, and I thank thee for all the
graces thou hast conferred on me until now; particularly for having delivered
me from hell, which I have so often deserved. I love thee, O most amiable Lady,
and for the love which I bear thee, I promise to serve thee always, and to do
all in my power to make others love thee also. I place in thee all my hopes, I
confide my salvation to thy care. Accept me for thy servant, and receive me
under thy mantle, O Mother of mercy. And since thou art so powerful with God, deliver
me from all temptations, or rather obtain for me the strength to triumph over
them until death. Of thee I ask a perfect love for Jesus Christ. Through thee I
hope to die a good death. O my Mother, by the love which thou bear to God, I
beseech thee to help me at all times, but especially at the last moment of my
life. Leave me not, I beseech thee, until thou see me safe in heaven, blessing
thee and singing thy mercies for all eternity. Amen. So I hope. So may it be.
SOURCE : https://catholicsaints.info/the-daily-prayer-of-saint-alphonsus-liguori-to-the-blessed-virgin-mary/
Madonna painted by Saint Alphonsus Maria de Liguori (1696–1787),
circa 1718
Of the Birth of Mary, by Saint
Alphonsus de Liguori
Mary was born a Saint, and a great Saint; for the
grace with which God enriched her from the beginning was great, and the
fidelity with which she immediately corresponded with it was great.
Men usually celebrate the birth of their children with
great feasts and rejoicings; but they should rather pity them, and show signs
of mourning, and grief on reflecting that they are born, not only deprived of
grace and reason, but worse than this they are infected with sin and children
of wrath, and therefore condemned to misery and death. It is indeed right,
however, to celebrate with festivity and universal joy the birth of our infant
Mary; for she first saw the light of this world a baby, it is true, in point of
age, but great in merit and virtue. Mary was born a Saint, and a great Saint.
But to form an idea of the greatness of her sanctity, even at this early
period, we must consider, first, the greatness of the first grace with which
God enriched her; and secondly, the greatness of her fidelity in immediately
corresponding with it.
First point. – To begin with the first point, it is
certain that Mary’s soul was the most beautiful that God had ever created; nay
more, after the work of the Incarnation of the Eternal Word, this was the
greatest and most worthy of Himself that an omnipotent God ever did in the
world. Saint Peter Damian calls it ‘a work only surpassed by God.’ Hence it
follows that Divine grace did not come into Mary by drops as in other Saints,
“but like rain on the fleece,” as it was foretold by David. The soul of Mary
was like fleece, and imbibed the whole shower of grace, without losing a drop.
Saint Basil of Seleucia says, ‘that the holy Virgin was full of grace, because
she was elected and preelected by God, and the Holy Spirit was about to take
full possession of her.’ Hence she said, by the lips of Ecclesiasticus, “My
abode is in the full assembly of saints;” that is, as Saint Bonaventure
explains it, ‘I hold in plenitude all that other Saints have held in part.’ And
Saint Vincent Ferrer, speaking particularly of the sanctity of Mary before her
birth, says ‘that the Blessed Virgin was sanctified’ (surpassed in sanctity)
‘in her mother’s womb above all Saints and angels.’
The grace that the Blessed Virgin received exceeded
not only that of each particular Saint, but of all the angels and saints put
together, as the most learned Father Francis Pepe, of the Society of Jesus,
proves in his beautiful work on the greatness of Jesus and Mary. And he asserts
that this opinion, so glorious for our Queen, is now generally admitted, and
considered as beyond doubt by modern theologians (such as Carthagena, Suarez,
Spinelli, Recupito, and Guerra, who have professedly examined the question, and
this was never done by the more ancient theologians). And besides this he
relates, that the Divine Mother sent Father Martin Guttierez to thank Father
Suarez, on her part, for having so courageously defended this most probable
opinion, and which, according to Father Segneri, in his ‘Client of Mary,’ was
afterwards believed and defended by the University of Salamanca.
But if this opinion is general and certain, the other
is also very probable; namely, that Mary received this grace, exceeding that
all men and angels together, in the first instant of her Immaculate Conception.
Father Suarez strongly maintains this opinion, as do also Father Spinelli, Father
Recupito, and Father la Colombiere. But besides the authority of theologians,
there are two great and convincing, arguments, which sufficiently prove the
correctness of the above opinion. The first is, that Mary was chosen by God to
be the Mother of the Divine Word. Hence Denis the Carthusian says, ‘that as she was chosen to
an order superior to that of all other creatures (for in a certain sense the
dignity of Mother of God, as Father Suarez asserts, belongs to the order of
hypostatic union), it is reasonable to suppose that from the very beginning of
her life gifts of a superior order were conferred upon her, and such gifts,
that they must have incomparably surpassed those granted to all other
creatures. And indeed it cannot be doubted that when the Person of the Eternal
Word was, in the Divine decrees, predestined to make Himself man, a Mother was
also destined for Him, from whom He was to take His human nature; and this
Mother was our infant Mary. Now Saint Thomas teaches that ‘God gives everyone
grace proportioned to the dignity which He destines him.’ And Saint Paul
teaches us the same thing when he says, “Who also hath made us fit ministers of
the New Testament;” that is, the apostles received gifts from God, proportioned
to the greatness of the office with which they were charged. Saint Bernardine
of Sienna adds, ‘that it is an axiom in theology, that when a person is chosen
by God for any state, he receives not only the dispositions necessary for it,
but even the gifts which he needs to sustain that state with decorum.’ But as
Mary was chosen to be the Mother of God, it was quite becoming that God should
adorn her in the first Moment of her existence, with an immense grace, and one
of a superior order to that of all other men and angels, since it had to
correspond with the immense and high dignity to which God exalted her. And all
theologians come to this conclusion with Saint Thomas, who says, ‘the Blessed
Virgin was chosen to be the Mother of God; and therefore it is not to be
doubted but that God fitted her for it by His grace;’ so much so, that Mary,
before becoming Mother of God, was adorned with a sanctity so perfect that it
rendered her fit for this great dignity. The holy Doctor says, ‘that in the
Blessed Virgin there was a preparatory perfection, which rendered her fit to be
the Mother of Christ, and this was the perfection of sanctification.
And before making this last remark the Saint had said,
that Mary was called full of grace, not on the part of grace itself, for she
had it not in the highest possible degree, since even the habitual grace of
Jesus Christ (according to the same holy Doctor) was not such, that the absolute
power of God could not have made it greater, although it was a grace sufficient
for the end for which His humanity was ordained by the Divine Wisdom, that is,
for its union with the Person of the Eternal Word: ‘Although the Divine power
could make something greater and better than the habitual grace of Christ, it
could not fit it for anything greater than the personal union with the only
begotten Son of the Father, and with which union that measure of grace
sufficiently corresponds, according to the limit placed by Divine Wisdom.’ For
the same angelic Doctor teaches that the Divine power is so great, that,
however much it gives, it can always give more; and although the natural
capacity of creatures is in itself limited as to receiving, so that it can be entirely
filled, nevertheless its power to obey the Divine will is illimited, and God
can always fill it – more by increasing its capacity to receive.’ As far as its
natural capacity goes, it can be filled; but it cannot be filled as far as its
power of obeying goes.’ But now to return to our proposition, Saint Thomas
says, ‘that the Blessed Virgin was not filled with grace, as to grace itself;
nevertheless she is called full of grace as to herself, for she had an immense
grace, one which was sufficient, and corresponded with her immense dignity, so
much so that it fitted her to be the Mother of God: ‘ The Blessed Virgin is
full of grace, not with the fulness of grace itself, for she had not grace in
the highest degree of excellence in which it can be had, nor had she it as to
all its effects; but she was said to be full of grace as to herself, because
she had sufficient grace for that state to which she was chosen by God, that
is, to be the Mother of His only-begotten Son.’ Hence Benedict Fernandez says,
‘that the measure whereby we may know the greatness of the grace communicated
to Mary is her dignity of Mother of God.’
It was not without reason, then, that David said that
the foundations of this city of God, that is, Mary, are planted above the
summits of the mountains: “The foundations thereof are in the holy mountains.”
Whereby we are to understand that Mary, in the very beginning, of her life, was
to be more perfect than the united perfections of the entire lives of the
Saints could have made her. And the Prophet continues: ‘The Lord loveth the
gates of Sion above all the tabernacles of Jacob.” And the same King David tells
us why God thus loved her; it was because He was to become man in her virginal
womb: ” A man is born in her.” Hence it was becoming that God should give this
Blessed Virgin; in the very moment that He created her, a grace corresponding
with the dignity of Mother of God.
Isaias signified the same thing, when he said that, in
a time to come, a mountain of the house of the Lord (which was the Blessed
Virgin) was to be prepared on the top of all other mountains; and that, in
consequence, all nations would run to this mountain to receive the Divine
mercies. “And in the last days the mountain of the house of the Lord shall be
prepared on the top of mountains, and it shall be exalted above the hills, and
all nations shall flow unto it.” Saint Gregory, explaining this passage, says,
‘It is a mountain on the top of mountains; for the perfection of Mary is
resplendent above that of all the Saints.’ And Saint John Damascen, that it is
‘a mountain in which God was well pleased to dwell.’ Therefore Mary was called
a cypress, but a cypress of Mount Sion: she was called a cedar, but a cedar of
Libanus: an olive-tree, but a fair olive-tree; beautiful, but beautiful as the
sun; for as Saint Peter Damian says, ‘As the light of the sun so greatly
surpasses that of the stars, that in it they are no longer visible; it so
overwhelms them, that they are as if they were not;’ ‘so does the great Virgin
Mother surpass in sanctity the whole court of heaven.’ So much so that Saint
Bernard elegantly remarks, that the sanctity of Mary, as so sublime, that ‘no
other mother than Mary became a God, and no other Son than God became Mary.’
The second argument by which it is proved that Mary
was more holy in the first moment of her existence than all the Saints
together, is founded on the great office of mediatress of men, with which she
was charged from the beginning; and which made it necessary that she should
possess a greater treasure of grace from the beginning than all other men
together. It is well known with what unanimity theologians and holy fathers
give Mary this title of Mediatress, on account of her having obtained salvation
for all, by her powerful intercession and merit, so called of congruity,
thereby procuring the great benefit of redemption for the lost world. By her
merit of congruity, I say; for Jesus Christ alone is our Mediator by way of
justice and by merit, ‘de condigno’ as the scholastics say, He having offered
His merits to the Eternal Father, who accepted them for our salvation. Mary, on
the other hand, is a mediatress of grace, by way of simple intercession and
merit of congruity, she having offered to God, as theologians say, with Saint
Bonaventure, her merits, for the salvation of all men; and God, as a favour,
accepted them with the merits of Jesus Christ. On this account Arnold of
Chartres says that ‘she effected our salvation in common with Christ.’ And
Richard of Saint Victor says that ‘Mary desired, sought, and obtained the
salvation of all; nay, even she effected the salvation of all.’ So that
everything good, and every gift in the order of grace, which each of the Saints
received from God, Mary obtained for them.
And the holy Church wishes us to understand this, when
she honours the Divine Mother hy applying the following verses of
Ecclesiasticus to her: “In me is all grace of the way and the truth.” ‘Of the
way,’ because by Mary all graces are dispensed to wayfarers. ‘(Of the truth,’
because the light of truth is imparted by her. “In me is all hope of life and
of virtue.” ‘Of life,’ for by Mary we hope to obtain the life of grace in this
world, and that of glory in heaven; ‘And of virtue,’ for through her we acquire
virtues, and especially the theological virtues, which are the principal
virtues of the Saints. “I am the Mother of fair love, and of fear, and of knowledge,
and of holy hope.” Mary, by her intercession, obtains for her servants the
gifts of Divine love, holy fear, heavenly light, and holy perseverance. From
which Saint Bernard concludes that it is a doctrine of the Church, that Mary is
the universal mediatress of our salvation. He says: ‘Magnify the finder of
grace, the mediatress of salvation, the restorer of ages. This I am taught by
the Church proclaiming it; and thus also she teaches me to proclaim the same
thing to others.’
Saint Sophronius, Patriarch of Jerusalem, asserts that
the reason for which the Archangel Gabriel called her full of grace, “Hail,
full of grace!” was because only limited grace was given to others, but it was
given to Mary in all its plenitude: ‘Truly was she full; for grace is given to
other Saints partially, but the whole plenitude of grace poured itself into
Mary.’ Saint Basil of Seleucia declares that she received this plenitude, that
she might thus be a worthy mediatress between men and God: ‘Hail, full of
grace, mediatress between God and men, and by whom heaven and earth are brought
together and united.’ `Otherwise,’ says Saint Lawrence Justinian, ‘had not the
Blessed Virgin been full of Divine grace, how could she have become the ladder
to heaven, the advocate of the world, and the most true mediatress between men
and God?’
The second argument has now become clear and evident.
If Mary, as the already-destined Mother of our common Redeemer, received from
the very beginning the office of mediatress of all men, and consequently even
of the Saints, it was also requisite from the very beginning she should have a
grace exceeding that of all the Saints for whom she was to intercede. I will
explain myself more clearly. If, by the means of Mary, all men were to render
themselves dear to God, necessarily Mary was more holy and more dear to Him
than all men together. Otherwise, how could she have interceded for all others?
That an intercessor may obtain the favour of a prince for all his vassals, it
is absolutely necessary that he should be more dear to his prince than all the
other vassals. And therefore Saint Anselm concludes, that Mary deserved to be
made the worthy repairer of the lost world, because she was the most holy and
the most pure of all creatures. ‘The pure sanctity of her heart, surpassing the
purity and sanctity of all other creatures, merited for her that she should be
made the repairer of the lost world.
Mary, then, was the mediatress of men; it may be
asked, but how can she be called also the mediatress of angels? Many
theologians maintain that Jesus Christ merited the grace of perseverance for
the angels also; so that as Jesus was their mediator ‘de condigno,’ so Mary may
be said to be the mediatress even of the angels ‘de congruo,’ she having
hastened the coming of the Redeemer by her prayers. At least meriting ‘de
congruo’ to become the Mother of the Messiah, she merited for the angels that
the thrones lost by the devils should be filled up. Thus she at least merited
this accidental glory-for them; and therefore Richard of Saint Victor says, ‘By
her every creature is repaired; by her the ruin of the angels is remedied; and
by her human nature is reconciled.’ And before him Saint Anselm said, ‘All
things are recalled and reinstated in their primitive state by this Blessed
Virgin.’
So that our heavenly child, because she was appointed
mediatress of the world, as also because she was destined to be the Mother of
the Redeemer, received, at the very beginning of her existence, grace exceeding
in greatness that of all the Saints together. Hence, how delightful a sight
must the beautiful soul of this happy child have been to heaven and earth,
although still enclosed in her mother’s womb! She was the most amiable creature
in the eyes of God, because she was already loaded with grace and merit, and
could say, ‘When I was a little one I pleased the Most High.’ And she was at
the same time the creature of all others that had ever appeared in the world up
to that moment, who loved God the most; so much so that had Mary been born immediately
after her most pure conception, she would have come into the world richer in
merits, and more holy, than all the Saints united. ‘Then let us only reflect
how much greater her sanctity must have been at her nativity; coming into the
world after acquiring all the merits that she did acquire during the whole of
the nine months that she remained in the womb of her mother. And now let us
pass to the consideration of the second point, that is to say, the greatness of
the fidelity with which Mary immediately corresponded with Divine grace.
Second point. – It is not a private opinion only, says
a learned author, but it is the opinion of all, that the holy child, when she
received sanctifying grace in the womb of Saint Anne, received also the perfect
use of her reason, and was also divinely enlightened, in a degree corresponding
with the grace with which she was enriched. So that we may well believe, that
from the first moment that her beautiful soul was united to her most pure body,
she, by the light she had received from the Wisdom of God, knew well the
eternal truths, the beauty of virtue, and above all, the infinite goodness of
God; and how much He deserved to be loved by all, and particularly by himself,
on account of the singular gifts with which He had adorned and distinguished
her above all creatures, by preserving her from the stain of original sin, by
bestowing on her such immense grace, and destining her to be the Mother of the
Eternal Word, and Queen of the Universe.
Hence from that first moment Mary, grateful to God,
began to do all that she could do, by immediately and faithfully trafficking
with that great capital of grace which had been bestowed upon her; and applying
herself entirely to please and love the Divine goodness, from that moment she loved
Him with all her strength, and continued thus to love Him always, during the
whole of the nine months preceding her birth, during which she never ceased for
a moment to unite herself more and more closely with God by fervent acts of
love. She was already free from original sin, and hence was exempt from every
earthly affection, from every irregular movement, from every distraction, from
every opposition on the part of the senses, which could in any way have
hindered her from always advancing more and more in Divine love: her senses
also concurred with her blessed spirit in tending towards God. Hence her
beautiful soul, free from every impediment, never lingered, but always flew
towards God, always loved Him, and always increased in love towards Him. It was
for this reason that she called herself a plane-tree, planted by flowing
waters: “As a plane-tree by the waters … was I exalted.” For she was that noble
plant of God which always grew by the streams of Divine grace. And therefore
she also calls herself a vine. “As a vine I have brought forth a pleasant
odour.” Not only because she was so humble in the eyes of the world, but
because she was like the vine, which, according to the common proverb, never
ceases to grow.’ Other trees–the orange-tree, the mulberry, the pear-tree–have
a determined height, which they attain; but the vine always grows, and grows to
the height of the tree to which it is attached. And thus did the most Blessed
Virgin always grow in perfection. Hail, then, O vine, always growing!’ says
Saint Gregory Thaumaturgus; for she was always united to God, on whom alone she
depended. Hence it was of her that the Holy Ghost spoke, saying, “Who is this
that cometh up from the desert, flowing with delights, leaning upon her
beloved?” which Saint Ambrose thus paraphrases: She it is that cometh up,
clinging to the Eternal Word, as a vine to a vine-stock.’ Who is this
accompanied by the Divine Word, that grows as a vine planted against a great
tree?
Many learned theologians say that a soul which possesses
a habit of virtue, as long as she corresponds faithfully with the actual grace
which she receives from God, always produces an act equal in intensity to the
habit she possesses; so much so that she acquires each time a new and double
merit, equal to the sum of all the merits previously acquired. This kind of
augmentation was, it is said, granted to the angels in the time of their
probation; and if it was granted to the angels, who can ever deny that it was
granted to the Divine Mother when living in this world, and especially during
the time of which I speak, that she was in the womb of her mother, in which she
was certainly more faithful than the angels in corresponding with Divine grace?
Mary, then, during the whole of that time, in each moment, doubled that sublime
grace which she possessed from the first instant; for, corresponding with her
whole strength, and in the most perfect manner in her every act, she
subsequently doubled her merits in every instant. So that supposing she had a
thousand degrees of grace in the first instant, in the second she had two
thousand, in the third four thousand, in the fourth eight thousand, and in the
fifth sixteen thousand, in the sixth thirty-two thousand. And we are as yet
only at the sixth instant; but multiplied thus for an entire day, multiplied
for nine months, consider what treasures of grace, merit, and sanctity Mary had
already acquired at the moment of her birth!
Let us, then, rejoice with our beloved infant, who was
born so holy, so dear to God, and so full of grace. And let us rejoice, not
only on her account, but also on our own; for she came into the world full of
grace, not only for her own glory, but also for our good. Saint Thomas remarks,
in his eighth treatise, that the most Blessed Virgin was full of grace in three
ways: first, she was filled with grace as to her soul, so that from the
beginning her beautiful soul belonged all to God, Secondly, she was filled with
grace as to her body, so that she merited to clothe the Eternal Word with her
most pure flesh. Thirdly, she was filled with grace for the benefit of all, so
that all men might partake of it: She was also full of grace as to its
overflowing for the benefit of all men.’ The angelical Doctor adds, that some
Saints have so much grace that it is not only sufficient for themselves, but
also for the salvation of many, though not for all men.’ The angelical Doctor
adds, that some Saints have so much grace that it is not only sufficient for
themselves, but also for the salvation of many, though not for all men; only to
Jesus Christ and to Mary was such a grace given as sufficed to save all: should
anyone have as much as would suffice for the salvation of all, this would be
the greatest; and this was in Christ and in the Blessed Virgin.’ Thus far Saint
Thomas. So that what Saint John says of Jesus, “And of His fulness we all have
received,” the Saints say of Mary. Saint Thomas of Villanova calls her full of
grace, of whose plenitude all receive;’ so much so that Saint Anselm says, that
there is no one who does not partake of the grace of Mary.’ And who is there in
the world to whom Mary is not benign, and does not dispense some mercy? Who was
ever found to whom the Blessed Virgin was not propitious? Who is there whom her
mercy does not reach?’ From Jesus, however, it is (we must understand) that we
receive grace as the author of grace, from Mary as a mediatress; from Jesus as
a Saviour, from Mary as an advocate; from Jesus as a source, from Mary as a
channel.
Hence Saint Bernard says, that God established Mary as
the channel of the mercies that He wished to dispense to men; therefore He
filled her with grace, that each one’s part might be communicated to him from
her fulness: A full aqueduct, that others may receive of her fulness, but not
fulness itself.’ Therefore the Saint exhorts all to consider, with how much
love God wills that we should honour this great Virgin, since He has deposited
the whole treasure of His graces in her: so that whatever we possess of hope,
grace, and salvation, we may thank our most loving Queen for all, since all
comes to us from her hands and by her powerful intercession. He thus
beautifully expresses himself: Behold with what tender feelings of devotion He
wills that we should honour her! He who has placed the plenitude of all good in
Mary; that thus, if we have any hope, or anything salutary in us, we may know
that it was from her that it overflowed.’ Miserable is that soul which closes
this channel of grace against itself, by neglecting to recommend itself to
Mary! When Holofernes wished to gain possession of the city of Bethulia, he
took care to destroy the aqueducts: “He commanded their aqueduct to be cut
off.” And this the devil does when he wishes to become master of a soul; he
causes her to give up devotion to the most Blessed Virgin Mary; and when once
this channel is closed, she easily loses supernatural light, the fear of God,
and finally eternal salvation. Read the following example, in which may be seen
how great is the compassion of the heart of Mary, and the destruction that he
brings on himself who closes this channel against himself, by giving up
devotion to the Queen of Heaven.
EXAMPLE
Trithemius, Canisius, and others, relate that in
Magdeburg, a city of Saxony, there was a man called Udo, who from his youth was
so destitute of talent, that he was the laughing-stock of all his companions.
One day, more afflicted than usual at his own incapacity, he went to recommend
himself to the most Blessed Virgin, and for this purpose was kneeling before
her statue. Mary appeared to him in a vision, and said, Udo, I will console
thee, and not only will I obtain thee from God sufficient capacity to free thee
from the scoffs of others, but, moreover, such talents as to render thee an
object of wonder; and besides this, I promise thee, that after the death of the
bishop, thou shalt be chosen to fill his place.’ All that Mary said was
verified. Udo made rapid progress in the sciences, and obtained the bishopric
of that city. But Udo was to such a degree ungrateful to God and his benefactress,
as to give up every devotion, and became a scandal to all. One night, when in
bed, he heard a voice which said, Udo, cease thy wickedness; thou hast sinned
enough.’ The first time he was enraged at these words, thinking it was some one
who had concealed himself, and thus addressed him for his correction. Hearing
the same voice a second and a third night, he began to fear that it was a voice
from heaven. Yet with all this he continued his wicked life. After three months
which God gave him to repent, chastisement came, and it was this: a devout
canon named Frederic was one night in the church of Saint Maurice, praying that
God would apply a remedy to the scandal given by the prelate, when a violent
wind threw open the doors of the church, and two young men entered with lighted
torches in their hands, stationing themselves on either side of the high altar.
Two others followed, and extended a carpet before the altar, and placed two
golden chairs on it. After this another young man came dressed as a soldier,
with a sword in his hand, and standing in the midst of the church, cried out: O
ye Saints of heaven, whose sacred relics are in this church, come and witness
the great act of justice about to be executed by the Sovereign Judge.’ At this
cry many Saints appeared, and also the twelve Apostles as assessors of this
judgment; and finally Jesus Christ entered, and seated Himself on one of the
chairs that had been prepared. Mary then appeared, accompanied by many holy
virgins, and her Son seated her on the other chair. The Judge now commanded the
criminal to be brought, and it was the miserable Udo. Saint Maurice spoke, and
on the part of the scandalised people asked that justice should be executed on
the prelate for his infamous life. All raised their voices and exclaimed, Lord,
he deserves death.’ Let him die immediately,’ answered the Eternal Judge. But
before the execution of the sentence (see how great is the compassion of Mary!)
The compassionate Mother, that she might not assist at that tremendous act of justice,
left the church; and then the heavenly minister, who entered with a sword
amongst the first, approached Udo, and with one stroke cut off his head, and
all disappeared. All remained in darkness. The canon trembling went to get a
light from a lamp which was burning under the church, and found the decapitated
body of Udo and the pavement all covered with blood. On the following morning,
when the people had assembled in the church, the canon related the vision, and
the whole history of the horrible tragedy he had witnessed. On the same day,
the miserable Udo appeared, in the flames of hell, to one of his chaplains, who
knew nothing of what had taken place in the church. Udo’s dead body was thrown
into a marsh, and his blood remained on the pavement as a perpetual memorial,
and was always kept covered with a carpet. From that time forward it became the
custom to uncover it when a new bishop took possession of his see, that at the
sight of such a chastisement he might learn how to regulate his life, and not
be ungrateful for the graces of our Lord, and those of His most Holy Mother.
PRAYER
O holy and heavenly Infant, Thou who art the destined
Mother of my Redeemer and the great Mediatress of miserable sinners, pity me.
Behold at thy feet another ungrateful sinner who has recourse to thee and asks
thy compassion. It is true, that for my ingratitude to God and to thee, I
deserve that God and thou should abandon me; but I have heard, and believe it
to be so (knowing the greatness of thy mercy), that thou dost not refuse to
help any one who recommends himself to thee with confidence. O most exalted
creature in the world! Since this is the case, and since there is no one but
God above thee, so that compared with thee the greatest Saints of heaven are
little; O Saint of Saints, O Mary! Abyss of charity, and full of grace, succour
a miserable creature who by his own fault has lost the divine favour. I know
that thou art so dear to God that He denies thee nothing. I know also that thy
pleasure is to use thy greatness for the relief of miserable sinners. Ah, then,
show how great is the favour that thou enjoyest with God, by obtaining me a
divine light and flame so powerful that I may be changed from a sinner into a
Saint; and detaching myself from every earthly affection, divine love may be
enkindled in me. Do this, O Lady, for thou canst do it. Do it for the love of
God, who has made thee so great, so powerful, and so compassionate. This is my
hope. Amen.
SOURCE : https://catholicsaints.info/saint-alphonsus-de-liguori-of-the-birth-of-mary/
Obra (Vallarsa, Trentino), chiesa della Madonna della
Neve - Dipinto di Madonna con Sant'Alfonso di Andrea Pozzo
Obra (Vallarsa, Trentino, Italy), Our Lady of the Snow
church - Painting of Madonna con Sant'Alfonso by Andrea Pozzo
Of the Dolours of Mary, by Saint
Alphonsus de Liguori
Mary was the Queen of Martyrs, for her martyrdom was
longer and greater than that of all the Martyrs.
Who can ever have a heart so hard that it will not
melt on hearing the most lamentable event which once occurred in the world?
There was a noble and holy Mother Who had an only Son. This Son was the most
amiable that can be imagined–innocent, virtuous, beautiful, Who loved His
Mother most tenderly; so much so that He had never caused her the least
displeasure, but had ever shown her all respect, obedience, and affection:
hence this Mother had placed all her affections on earth in this Son. Hear,
then, what happened. This Son, through envy, was falsely accused by His
enemies; and though the judge knew, and himself confessed, that He was
innocent, yet, that he might not offend His enemies, he condemned Him to the
ignominious death that they had demanded. This poor Mother had to suffer the
grief of seeing that amiable and beloved Son unjustly snatched from her in the
flower of His age by a barbarous death; for, by dint of torments and drained of
all His blood, He was made to die on an infamous gibbet in a public place of
execution, and this before her own eyes.
Devout souls, what say you? Is not this event, and is
not this unhappy Mother worthy of compassion. You already understand of whom I
speak. This Son, so cruelly executed, was our loving Redeemer Jesus; and this
Mother was the Blessed Virgin Mary; Who, for the love she bore us, was willing
to see Him sacrificed to Divine Justice by the barbarity of men. This great
torment, then, which Mary endured for us-a torment which was more than a
thousand deaths deserves both our compassion and our gratitude. If we can make
no other return for so much love, at least let us give a few moments this day
to consider the greatness of the sufferings by which Mary became the Queen of
martyrs; for the sufferings of her great martyrdom exceeded those of all the
martyrs; being, in the first place, the longest in point of duration; and, in
the second place, the greatest in point of intensity.
First point. – As Jesus is called the King of sorrows
and the King of martyrs, because He suffered during, His life more than all
other martyrs; so also is Mary with reason called the Queen of martyrs, having
merited this title by suffering the most cruel martyrdom possible after that of
her Son. Hence, with reason, was she called by Richard of Saint Lawrence, “the
Martyr of martyrs”; and of her can the words of Isaias with all truth be said,
“He will crown thee with a crown of tribulation;” that is to say, that that
suffering itself, which exceeded the suffering of all the other martyrs united,
was the crown by which she was shown to be the Queen of martyrs. That Mary was
a true martyr cannot be doubted, as Denis the Carthusian,
Pelbart, Catharinus, and others prove; for it is an undoubted opinion that
suffering sufficient to cause death is martyrdom, even though death does not
ensue from it. Saint John the Evangelist is revered as a martyr, though he did
not die in the caldron of boiling oil, but he came out more vigorous than he
went in. Saint Thomas says, “that to have the glory of martyrdom, it is
sufficient to exercise obedience in its highest degree, that is to say, to be
obedient unto death.” “Mary was a martyr,” says Saint Bernard, “not by the
sword of the executioner, but by bitter sorrow of heart.” If her body was not
wounded by the hand of the executioner, her blessed heart was transfixed by a
sword of grief at the passion of her Son; grief which was sufficient to have
caused her death, not once, but a thousand times. From this we shall see that
Mary was not only a real martyr, but that her martyrdom surpassed all others;
for it was longer than that of all others, and her whole life may be said to
have been a prolonged death.
“The passion of Jesus,” as Saint Bernard says,
“commenced with His birth”. So also did Mary, in all things like unto her Son,
endure her martyrdom throughout her life. Amongst other significations of the
name of Mary, as Blessed Albert the Great asserts, is that of “a bitter sea.”9
Hence to her is applicable the text of Jeremias : “great as the sea is thy
destruction.” For as the sea is all bitter and salt, so also was the life of
Mary always full of bitterness at the sight of the passion of the Redeemer,
which was ever present to her mind. “There can be no doubt, that, enlightened
by the Holy Ghost in a far higher degree than all the prophets, she, far better
than they, understood the predictions recorded by them in the sacred Scriptures
concerning the Messias.” This is precisely what the angel revealed to Saint
Bridget; and he also added, `that the Blessed Virgin, even before she became
His Mother, knowing how much the Incarnate Word was to suffer for the salvation
of men, and compassionating this innocent Saviour, who was to be so cruelly put
to death for crimes not His own, even then began her great martyrdom.”
Her grief was immeasurably increased when she became
the Mother of this Saviour; so that at the sad sight of the many torments which
were to be endured by her poor Son, she indeed suffered a long martyrdom, a
martyrdom which lasted her whole life. This was signified with great exactitude
to Saint Bridget in a vision which she had in Rome, in the church of Saint Mary
Major, where the Blessed Virgin with Saint Simeon, and an angel bearing a very
long sword, reddened with blood, appeared to her, denoting thereby the long,
and bitter grief which transpierced the heart of Mary during her whole life. When
the above named Rupert supposes Mary thus speaking: `Redeemed souls, and my
beloved children, do not pity me only for the hour in which I beheld my dear
Jesus expiring before my eyes; for the sword of sorrow predicted by Simeon
pierced my soul during the whole of my life: when I was giving suck to my Son,
when I was warming Him in my arms, I already foresaw the bitter death that
awaited Him. Consider, then, what long and bitter sorrows I must have endured.”
Wherefore Mary might well say, in the words of David,
“My life is wasted with grief, and my years in sighs.” “My sorrow is
continually before me.” “My whole life was spent in sorrow and in tears; for my
sorrow, which was compassion for my beloved Son, never departed from before my
eyes, as I always foresaw the sufferings and death which He was one day to
endure.” The Divine Mother herself revealed to Saint Bridget, that “even after
the death and ascension of her Son, whether she ate, or worked, the remembrance
of His passion was ever deeply impressed on her mind, and fresh in her tender
heart”.
Hence Tauler says, “that the most Blessed Virgin spent
her whole life in continual sorrow;” for her heart was always occupied with
sadness and with suffering.
Therefore time, which usually mitigates the sorrows of
the afflicted, did not relieve Mary; nay, even it increased her sorrow; for, as
Jesus, on the one hand, advanced in age, and always appeared more and more
beautiful and amiable; so also, on the other hand, the time of His death always
drew nearer, and grief always increased in the heart of Mary, at the thought of
having to lose Him on earth. So that, in the words addressed by the angel to
Saint Bridget: “As the rose grows up amongst thorns, so the Mother of God
advanced in years in the midst of sufferings; and as the thorns increase with
the growth of the rose, so also did the thorns of her sorrows increase in Mary,
the chosen rose of the Lord, as she advanced in age; and so much the more
deeply did they pierce her heart. Having now considered the tenth of this
sorrow in point of duration, let us pass to the second point-its greatness in
point of intensity.
Second point. – Ah, Mary was not only Queen of martyrs
because her martyrdom, was longer than that of all others, but also because it
was the greatest of all martyrdoms. Who, however, can measure its greatness?
Jeremias seems unable to find any one with whom be can compare this Mother of
Sorrows, when he considers her great sufferings at the death of her Son. “To
what shall I compare thee or to what shall I liken thee, O daughter of
Jerusalem “… for great as the sea is thy destruction: who shall heal thee?”
Wherefore Cardinal Hugo,
in a commentary on these words, says, “0 Blessed Virgin, as the sea in
bitterness exceeds all other bitterness, so does thy grief exceed all other
grief. Hence Saint Anselm asserts, that “had not God by a special miracle
preserved the life of Mary in each moment of her life, her grief was such that
it would have caused her death. Saint Bernardine of Siena goes so far as to
say, “that the grief of Mary was so great that, were it divided amongst all
men, it would suffice to cause their immediate death.
But let us consider the reasons for which Mary’s
martyrdom was greater than that of all martyrs. In the first place, we must
remember that the martyrs endured their torments, which were the effect of fire
and other material agencies, in their bodies; Mary suffered hers in her soul,
as Saint Simeon foretold: “And my own soul a sword shall pierce.” As if the
holy old man had said: “0 most sacred Virgin, the bodies of other martyrs will
be torn with iron, but thou wilt be transfixed, and martyred in thy soul by the
Passion of thine own Son.” Now, as the soul is more noble than the body, so
much greater were Mary’s sufferings than those of all the martyrs, as Jesus
Christ Himself said to Saint Catherine of Siena: “Between the sufferings of the
soul and those of the body there is no comparisons.” Whence the holy Abbot
Arnold of Chartres says, “that whoever had been present on Mount Calvary, to
witness the great sacrifice of the Immaculate Lamb, would there have beheld two
great altars, the one in the body of Jesus, the other in the heart of Mary;
for, on that mount, at the same time that the Son sacrificed His body by death,
Mary sacrificed her soul by compassion.”
Moreover, says Saint Antoninus, “while other martyrs
suffered by sacrificing their own lives, the Blessed Virgin suffered by
sacrificing her Son’s life, a life that she loved far more than her own; so
that she not only suffered in her soul all that her Son endured in His body,
but moreover the sight of her Son’s torments brought more grief to her heart
than if she had endured them all in her own person. No one can doubt that Mary
suffered in her heart all the outrages which she saw inflicted on her beloved
Jesus. Any one can understand that the sufferings of children are also those of
their mothers who witness them. Saint Augustine, considering the anguish
endured by the mother of the Maccabees in witnessing the tortures of her sons,
says, “she, seeing their sufferings, suffered in each one; because she loved
them all, she endured in her soul what they endured in their flesh.” Thus also
did Mary suffer all those torments, scourges, thorns, nails, and the cross,
which tortured the innocent flesh of Jesus, all entered at the same time into
the heart of this Blessed Virgin, to complete her martyrdom. “He suffered in
“the flesh, and she in her heart,” writes that Blessed Amadeus. “So much so,”
says Saint Lawrence Justinian, “that the heart of Mary became, as it were, a
mirror of the Passion of the Son, in which might be seen, faithfully reflected,
the spitting, the blows and wounds, and all that Jesus suffered.” Saint
Bonaventure also remarks that “those wounds –which were scattered over the body
of our Lord were all united in the single heart of Mary.”
Thus was our Blessed Lady, through the compassion of
her loving heart for her Son, scourged, crowned with thorns, insulted, and
nailed to the cross. Whence the same Saint, considering Mary on Mount Calvary,
present at the death of her Son, questions her in these words: “0 Lady, tell me
where didst thou stand? Was it only at the foot of the cross? Ah, much more
than this, thou wast on the cross itself, crucified with thy Son.” Richard of
Saint Lawrence, on the words of the Redeemer, spoken by Isaias the prophet, “I
have trodden the wine-press alone, and of the Gentiles there is not a man with
me,” says, “It is true, O Lord, that in the work of human redemption Thou didst
suffer alone, and that there was not a man who sufficiently pitied Thee; but
there was a woman with Thee, and she was Thine own Mother; she suffered in her
heart all that Thou didst endure in Thy body.”
But all this is saying too little of Mary’s sorrows,
since, as I have already observed, she suffered more in witnessing the
sufferings of her beloved Jesus than if she had herself endured all the
outrages and death of her Son. Erasmus, speaking of parents in general, says,
that “they are more cruelly tormented by their children’s sufferings than by
their own.” This is not always true, but in Mary it evidently was so; for it is
certain that she loved her Son and His life beyond all comparison more than
herself or a thousand lives of her own. Therefore Blessed Amadeus rightly
affirms, that “the afflicted Mother, at the sorrowful sight of the torments of
her beloved Jesus, suffered far more than she would have done had she herself
endured His whole Passion.” The reason is evident, for, as Saint Bernard says,
“the soul is more where it loves than where it lives.” Our Lord Himself had
already said the same thing: “where our treasure is, there also is our heart.”
If Mary, then, by love, lived more in her Son than in herself, she must have
endured far greater torments in the sufferings and death of her Son than she
would have done, had the most cruel death in the world been inflicted upon her.
Here we must reflect on another circumstance which
rendered the martyrdom of Mary beyond all comparison greater than the torments
of all the martyrs: it is, that in the Passion of Jesus she suffered much, and
she suffered, moreover, without the least alleviation. The martyrs suffered
under the torments inflicted on them by tyrants; but the love of Jesus rendered
their pains sweet and agreeable. A Saint Vincent was tortured on a rack, torn
with pincers, burnt with red-hot iron plates; but, as Saint Augustine remarks,
“it seemed as if it was one who suffered, and another who spoke.” The Saint
addressed the tyrant with such energy and contempt for his torments, that it
seemed as if one Vincent suffered and another spoke; so greatly did God
strengthen him with the sweetness of His love in the midst of all she endured.
A Saint Boniface had his body torn with iron hooks; sharp-pointed reeds were
thrust between his nails and flesh; melted lead was poured into his mouth; and
in the midst of all he could not tire saying “I give Thee thanks, O Lord Jesus
Christ.” A Saint Mark and a Saint Marcellinus were bound to a stake, their feet
pierced with nails; and when the tyrant addressed them, saying, “Wretches, see
to what a state you are reduced; save yourselves from these torments,” they
answered: “Of what pains, of what torments dost thou speak? We never enjoyed so
luxurious a banquet as in the present moment, in which we joyfully suffer for
the love of Jesus Christ.” A Saint Lawrence suffered; but when roasting on the
gridiron, “the interior flame of love,” says Saint Leo, “was more powerful in
consoling his soul than the flame without in torturing his body.” Hence love
Tendered him so courageous that he mocked the tyrant, saying, “If thou desirest
to feed on my flesh, a part is sufficiently roasted; turn it, and eat.” But
how, in the midst of so many torments, in that prolonged death, could the Saint
thus rejoice? “Ah!” replies Saint Augustine, “inebriated with the wine of
Divine love, he felt neither torments nor death.”
So that the more the holy martyrs loved Jesus, the
less did they feel their torments and death; and the sight alone of the
sufferings of a crucified God was sufficient to console them. But was our
suffering Mother also consoled by love for her Son, and the sight of His
torments? Ah, no; for this very Son who suffered was the whole cause of them,
and the love she bore Him was her only and most cruel executioner; for Mary’s
whole martyrdom consisted in beholding and pitying her innocent and beloved
Son, who suffered so much. Hence, the greater was her love for Him, the more
bitter and inconsolable was her grief. ” Great as the sea is thy destruction;
who shall heal thee?” Ah, Queen of Heaven, love hath mitigated the sufferings
of other martyrs, and healed their wounds; but who hath ever soothed thy bitter
grief? Who hath ever healed the too cruel wounds of thy heart “Who shall heal
thee,” since that very Son who could give thee consolation was, by His
sufferings, the only cause of thine, and the love which thou didst bear Him was
the whole ingredient of thy martyrdom. So that, as other martyrs, as Diez
remarks, are all represented with the instruments of their sufferings–a Saint
Paul with a sword, a Saint Andrew with a cross, a Saint Lawrence with a
gridiron–Mary is represented with her dead Son in her arms; for Jesus Himself,
and He alone, was the instrument of her martyrdom, by reason of the love she
bore Him. Richard of Saint Victor confirms in a few words all that I have now
said: “In other martyrs, the greatness of their love soothed the pains of their
martyrdom; but in the Blessed Virgin, the greater was her love, the greater
were her sufferings, the more cruel was her martyrdom.”
It is certain that the more we love a thing, the
greater is the pain we feel in losing it. We are more afflicted at the loss of
a brother than at that of a beast of burden; we are more grieved at the loss of
a son than at that of a friend. Now, Cornelius a Lapide says, “that to
understand the greatness of Mary’s grief at the death of her Son, we must
understand the greatness of the love she bore Him.” But who can ever measure
that love? Blessed Amadeus says that “in the heart of Mary were united two
kinds of love for her Jesus–supernatural love, by which she loved Him as her
God, and natural love, by which she loved Him as her Son.” So that these two
loves became one; but so immense a love, that William of Paris even says that
the Blessed Virgin “loved Him as much as it was possible for a pure creature to
love Him.” Hence Richard of Saint Victor affirms that “as there was no love
like her love, so there was no sorrow like her sorrow.” And if the love of Mary
towards her Son was immense, immense also must have been her grief in losing
Him by death. “Where there is the greatest love,” says Blessed Albert the
Great, “there also is the greatest grief.”
Let us now imagine to ourselves the Divine Mother
standing – near her Son expiring on the cross, and justly applying to herself
the words of Jeremias, thus addressing us: “0 all ye that pass by the way
attend, and see if there be any sorrow like to my sorrow.” O you who spend your
lives upon earth, and pity me not, stop awhile to look at me, now that I behold
this beloved Son dying before my eyes; and then see if, amongst all those who
are afflicted and tormented, a sorrow is to be found like unto my sorrow. “No,
O most suffering of all mothers,” replies Saint Bonaventure, “no more bitter
grief than thine can be found; for no son more dear than thine can be found.”
Ah, “there never was a more amiable son in the world than Jesus,” says Richard
of Saint Lawrence; “nor has there ever been a mother who more tenderly loved
her son than Mary! But since there never has been in the world a love like unto
Mary’s love, how can any sorrow be found like unto Mary’s sorrow?”
Therefore Saint Ildephonsus did not hesitate to
assert, “to say that Mary’s sorrows were greater than all the torments of the
martyrs united, was to say too little.” And Saint Anselm adds, that “the most
cruel tortures inflicted on the holy martyrs were trifling, or as nothing in
comparison with the martyrdom of Mary.” Saint Basil of Seleucia also writes,
“that as the sun exceeds all the other planets in splendour, so did Mary’s
sufferings exceed those of all the other martyrs.” A learned author concludes
with a beautiful sentiment. He says that so great was the sorrow of this tender
Mother in the Passion of Jesus, that she alone compassionated in a degree by
any means adequate to its merits the death of a God made man.
But here Saint Bonaventure, addressing this Blessed
Virgin, says, “And why, O Lady, didst thou also go to sacrifice thyself on
Calvary? Was not a crucified God sufficient to redeem us, that thou, His
Mother, wouldst also go to be crucified with Him?” Indeed, the death of Jesus was
more than enough to save the world, and an infinity of worlds; but this good
Mother, for the love she bore us, wished also to help the cause of our
salvation with the merits of her sufferings, which she offered for us on
Calvary. Therefore, Blessed Albert the Great says, “that as we are under great
obligations to Jesus for His Passion endured for our love, so also are we under
great obligations to Mary, for the martyrdom which she voluntarily suffered for
our salvation in the death of her Son.” I say voluntarily, since, as Saint
Agnes revealed to Saint Bridget, “our compassionate and benign Mother was
satisfied rather to endure any torment than that our souls should not be
redeemed, and be left in their former state of perdition.” And, indeed, we may
say that Mary’s only relief in the midst of her great sorrow in the Passion of
her Son, was to see the lost world redeemed by His death, and men who were His
enemies reconciled with God. While grieving she rejoiced,” says Simon of
Cassia, that a sacrifice was offered for the redemption of all, by which He who
was angry was appeased.”
So great a love on the part of Mary deserves our
gratitude, and that gratitude should be shown by at least meditating upon and
pitying her in her sorrow. But she complained to Saint Bridget that very few
did so, and that the greater part of the world lived in forgetfulness of them:
“I look around at all who are on earth, to see if by chance there are any who
pity me, and meditate upon my sorrows; and I find that there are very few. Therefore,
my daughter, though I am forgotten by many, at least do thou not forget me;
consider my anguish, and imitate, as far as thou canst, my grief.” To
understand how pleasing it is to the Blessed Virgin that we should remember her
dolours, we need only know that, in the year 1239, she appeared to seven devout
clients of hers (who were afterwards founders of the religious order of the
Servants of Mary), with a black garment in her hand, and desired them, if they
wished to please her, often to meditate on her sorrows: for this purpose, and
to remind them of her sorrows) she expressed her desire that in future they
should wear that mourning dress. Jesus Christ Himself revealed to the Blessed
Veronica da Binasco, that He is, as it were, more pleased in seeing His Mother
compassionated than Himself; for thus He addressed her: “My daughter, tears
shed for My Passion are dear to Me; but as I love My Mother Mary with an
immense love, the meditation of the torments which she endured at My death is
even more agreeable to Me.”
Wherefore the graces promised by Jesus to those who
are devoted to the dolours of Mary are very great. Pelbert relates that it was
revealed to Saint Elizabeth, that after the assumption of the Blessed Virgin
into heaven, Saint John the Evangelist desired to see her again. The favour was
granted him; his dear Mother appeared to him, and with her Jesus Christ also
appeared; the Saint then heard Mary ask her Son to grant some special grace to
all those who are devoted to her dolours. Jesus promised her four principal
ones: First, that those who before death invoke the Divine Mother in the name
of her sorrows should obtain true repentance of all their sins. Second, that He
would protect all who have this devotion in their tribulations, and that He would
protect them especially at the hour of death. Third, that He would impress upon
their minds the remembrance of His Passion, and that they should have their
reward for it in heaven. Fourth, that He would commit such devout clients to
the hands of Mary, with the power to dispose of them in whatever manner she
might please, and to obtain for them all the graces she might desire. In proof
of this, let us see, in the following example, how greatly devotion to the
dolours of Mary aids in obtaining eternal salvation.
EXAMPLE
In the revelations of Saint Bridget we read that there
was a rich man, as noble by birth as he was vile and sinful in his habits. He
had given himself, by an express compact, as a slave to the devil; and for
sixty successive years had served him, leading such a life as may be imagined,
and never approaching the sacraments. Now this prince was dying; and Jesus
Christ, to show him mercy, commanded Saint Bridget to tell her confessor to go
and visit him, and exhort him to confess his sins. The confessor went, and the
sick man said that he did not require confession, as he had often approached
the sacrament of penance. The priest went a second time; but this poor slave of
hell persevered in his obstinate determination not to confess. Jesus again told
the Saint to desire the confessor to return. He did so; and on this third
occasion told the sick man the revelation made to the Saint, and that he had
returned so many times because our Lord, who wished to show him mercy, had so
ordered. On hearing this the dying man was touched, and began to weep: “But
how,” he exclaimed, “can I be saved; I, who for sixty years have served the
devil as his slave, and have my soul burdened with innumerable sins?” “My son,”
answered the father, encouraging him, “doubt not; if you repent of them, on the
part of God I promise you pardon.” Then, gaining confidence, he said to the
confessor, “Father, I looked upon myself as lost, and already despaired of
salvation; but now I feel a sorrow for my sins, which gives me confidence; and
since God has not yet abandoned me, I will make my confession.” In fact he made
his confession four times on that day, with the greatest marks of sorrow, and
on the following morning received the holy communion. On the sixth day,
contrite and resigned, he died. After his death, Jesus Christ again spoke to
Saint Bridget, and told her that that sinner was saved; that he was then in
purgatory, and that he owed his salvation to the intercession of the Blessed
Virgin His Mother; for the deceased, although he had led so wicked a life, had
nevertheless always preserved devotion to her dolours, and whenever he thought
of them, pitied her.
PRAYER
O my afflicted Mother! Queen of martyrs and of
sorrows, thou didst so bitterly weep over thy Son, who died for my salvation;
but what will thy tears avail me if I am lost? By the merit, then, of thy
sorrows, obtain me true contrition for my sins, and a real amendment of life,
together with constant and tender compassion for the sufferings of Jesus and
thy dolours. And if Jesus and thou, being so innocent, have suffered so much
for love of me, obtain that at least I, who am deserving of hell, may suffer
something for your love. “O Lady,” will I say with Saint Bonaventure, “if I
have offended thee, in justice wound my heart; if I have served thee, I now ask
wounds for my reward. It is shameful to me to see my Lord Jesus wounded, and
thee wounded with Him, and myself without a wound.” In fine, O my Mother, by
the grief thou didst experience in seeing thy Son bow down His head and expire
on the cross in the midst of so many torments, I beseech thee to obtain me a
good death. Ah, cease not, O advocate of sinners, to assist my afflicted soul
in the midst of the combats in which it will have to engage on its great
passage from time to eternity. And as it is probable that I may then have lost
my speech, and strength to invoke thy name and that of Jesus, who are all my
hope, I do so now; I invoke thy Son and thee to succour me in that last moment;
and I say, Jesus and Mary, to you I commend my soul. Amen.
SOURCE : https://catholicsaints.info/of-the-dolours-of-mary-by-saint-alphonsus-liguori/
Of the Assumption of Mary, by Saint
Alphonsus de Liguori
On this day the Church celebrates, in honour of Mary,
two solemn festivals; the first is that of her happy passage from this world;
the second, that of her glorious Assumption into Heaven.
In the present discourse we shall speak of her happy
passage from this world; and in the next of her glorious Assumption.
How precious was the death of Mary!
1. On account of the special graces that attended it.
2. On account of the manner in which it took place.
Death being the punishment of sin, it would seem that
the Divine Mother all holy, and exempt as she was from its slightest stain
should also have been exempt from death, and from encountering the misfortunes
to which the children of Adam, infected by the poison of sin, are subject. But
God was pleased that Mary should in all things resemble Jesus; and as the Son
died, it was becoming that the Mother should also die; because, moreover, He
wished to give the just an example of the precious death prepared for them, He
willed that even the most Blessed Virgin should die, but by a sweet and happy
death. Let us, therefore, now consider how precious was Mary’s death: first, on
account of the special favours by which it was accompanied; secondly, on
account of the manner in which it took place.
First point.
There are three things which render death bitter:
attachment to the world, remorse for sins, and the uncertainty of salvation.
The death of Mary was entirely free from these causes of bitterness, and was
accompanied by three special graces, which rendered it precious and joyful. She
died as she had lived, entirely detached from the things of the world; she died
in the most perfect peace; she died in the certainty of eternal glory.
And in the first place, there can be no doubt that
attachment to earthly things renders the death of the worldly bitter and
miserable, as the Holy Ghost says: “O death, how bitter is the remembrance of
thee to a man who hath peace in his possessions!” But because the Saints die
detached from the things of the world, their death is not bitter, but sweet,
lovely, and precious; that is to say, as Saint Bernard remarks, worth
purchasing at any price, however great. ” Blessed are the dead who die in the
Lord.” Who are they who, being already dead, die? They are those happy souls
who pass into eternity already detached, and, so to say, dead to all affection
for terrestrial things; and who, like Saint Francis of Assisi, found in God
alone all their happiness, and with him could say, ‘ My God and my all.’ But
what soul was ever more detached from earthly goods, and more united to God,
than the beautiful soul of Mary? She was detached from her parents; for at the
age of three years, when children are most attached to them, and stand in the
greatest need of their assistance, Mary, with the greatest intrepidity, left
them, and went to shut herself up in the temple to attend to God alone. She was
detached from riches, contenting herself to be always poor, and supporting
herself with the labour of her own hands. She was detached from honours, loving
an humble and abject life, though the honours due to a queen were hers, as she
was descended from the kings of Israel. The Blessed Virgin herself revealed to
Saint Elizabeth of’ Hungary, that when her parents left her in the temple, she
resolved in her heart to have no father, and to love no other good than God.
Saint John saw Mary represented in that woman, clothed
with the sun, who held the moon under her feet. “And a great sign appeared in
heaven: a woman clothed with the sun, and the moon under her feet.”4
Interpreters explain the moon to signify the goods of this world, which, like
her, are uncertain and changeable. Mary never had these goods in her heart, but
always despised them and trampled them under her feet; living in this world as
a solitary turtle-dove in a desert, never allowing, her affection to centre
itself on any earthly thing; so that of her it was said: “The voice of the
turtle is heard in our land.” And elsewhere: “Who is she that goeth up by the
desert?” Whence the Abbot Rupert says,’ Thus didst thou go up by the desert;
that is, having a solitary soul’ Mary, then, having lived always and in all
things detached from the earth, and united to God alone, death was not bitter,
but, on the contrary, very sweet and dear to her; since it united her more
closely to God in heaven, by an eternal bond.
Secondly. Peace of mind renders the death of the just
precious. Sins committed during life are the worms which so cruelly torment and
gnaw the hearts of poor dying, sinners, who, about to appear before the Divine
tribunal, see themselves at that moment surrounded by their sins, which terrify
them, and cry out, according to Saint Bernard, ‘We are thy works; we will not
abandon thee.’ Mary certainly could not be tormented at death by any remorse of
conscience, for she was always pure, and always free from the least shade of
actual or original sin; so much so, that of her it was said: “Thou art all
fair, O my love, and there is not a spot in thee.” From the moment that she had
the use of reason, that is, from the first moment of her Immaculate Conception
in the womb of Saint Anne, she began to love God with all her strength, and
continued to do so, always advancing more and more throughout her whole life in
love and perfection. All her thoughts, desires, and affections were of and for
God alone; she never uttered a word, made a movement, cast a glance, or
breathed, but for God and His glory; and never departed a step or detached
herself for a single moment from the Divine love. Ah, how did all the lovely
virtues she had practised during life surround her blessed bed in the happy
hour of her death! That faith so constant; that loving confidence in God; that
unconquerable patience in the midst of so many sufferings; that humility in the
midst of so many privileges; that modesty; that meekness; that tender
compassion for souls; that insatiable zeal for the glory of God; and, above
all, that most perfect love towards Him, with that entire uniformity to the
Divine will: all, in a word, surrounded her, and consoling her, said: ‘We are
thy works; we will not abandon thee.’ Our Lady and Mother, we are all daughters
of thy beautiful heart; now that thou art leaving this miserable life, we will
not leave thee, we also will go, and be thy eternal accompaniment and honour in
Paradise, where, by our means, thou wilt reign as Queen of all men and of all
angels.
In the third place, the certainty of eternal salvation
renders death sweet. Death is called a passage; for by death we pass from a
short to an eternal life. And as the dread of those is indeed great who die in
doubt of their salvation, and who approach the solemn moment with well-grounded
fear of passing into eternal death; thus, on the other hand, the joy of the
Saints is indeed great at the close of life, holding with some security to go
and possess God in heaven. A nun of the order of Saint Teresa, when the doctor
announced to her her approaching death, was so filled with joy that she
exclaimed, ‘ O, how is it, sir, that you announce to me such welcome news, and
demand no fee?’ Saint Lawrence Justinian, being at the point of death, and
perceiving his servants weeping round him, said: ‘Away, away with your tears;
this is no time to mourn.’ Go elsewhere to weep; if you would remain with me,
rejoice, as I rejoice, in seeing the gates of heaven open to me, that I may be
united to my God. Thus also a Saint Peter of Alcantara, a Saint Aloysius
Gonzaga, and so many other Saints, on hearing that death was at hand, burst
forth into exclamations of joy and gladness. And yet they were not certain of
being in possession of Divine grace, nor were they secure of their own
sanctity, as Mary was. But what joy must the Divine Mother have felt in
receiving the news of her approaching death! she who had the fullest certainty
of the possession of Divine grace, especially after the Angel Gabriel had
assured her that she was full of it, and that she already possessed God. “Hail,
full of grace, the Lord is with thee . . . thou hast found grace.” And well did
she herself know that her heart was continually burning with Divine love; so
that, as Bernardine de Bustis says, ‘Mary, by a singular privilege granted to
no other Saint, loved, and was always actually loving God, in every moment of
her life, with such ardour, that Saint Bernard declares, it required a
continued miracle to preserve her life in the midst of such flames.
Of Mary it had already been asked in the sacred
Canticles, “Who is she that goeth up by the desert, as a pillar of smoke, of
aromatical spices, of myrrh, and frankincense, and all the powders of the
perfumer?” Her entire mortification typified by the myrrh, her fervent prayers
signified by the incense, and all her holy virtues, united to her perfect love
for God, kindled in her a flame so great that her beautiful soul, wholly
devoted to and consumed by Divine love, arose continually to God as a pillar of
smoke, breathing forth on every side a most sweet odour. ‘Such smoke, nay even
such a pillar of smoke,’ says the Abbot Rupert, ‘hast thou, 0 Blessed Mary,
breathed forth a sweet odour to the Most High.’ Eustachius expresses it in
still stronger terms: ‘A pillar of smoke, because burning interiorly as a
holocaust with the flame of Divine love, she sent forth a most sweet odour.’ As
the loving Virgin lived, so did she die. As Divine love gave her life, so did
it cause her death; for the Doctors and holy Fathers of the Church generally
say she died of no other infirmity than pure love; Saint Ildehonsus says that
Mary either ought not to die, or only die of love.
Second Point.
But now let us see how her blessed death took place.
After the ascension of Jesus Christ, Mary remained on earth to attend to the
propagation of the faith. Hence the disciples of our Lord had recourse to her,
and she solved their doubts, comforted them in their persecutions, and
encouraged them to labour for the Divine glory and the salvation of redeemed
souls. She willingly remained on earth, knowing that such was the will of God,
for the good of the Church; but she could not but feel the pain of being far
from the presence and sight of her beloved Son, who had ascended to heaven.
“Where your treasure is, there will your heart be also,” said the Redeemer.
Where anyone believes his treasure and his happiness to be, there he always
holds the love and desires of his heart fixed. If Mary, then, loved no other
good than Jesus, He being in heaven, all her desires were in heaven. Taulerus
says, that ‘Heaven was the cell of the heavenly and most Blessed Virgin Mary;
for, being there with all her desires and affections, she made it her continual
abode. Her school was eternity for she was always detached and free from
temporal possessions. Her teacher was Divine truth; for her whole life was
guided by this alone. Her book was the purity of her own conscience, in which
she always found occasion to rejoice in the Lord. Her mirror was the Divinity;
for she never admitted any representations into her soul but such as were
transformed into and clothed with God, that so she might always conform herself
to His will. Her ornament was devotion for she attended solely to her interior
sanctification, and was always ready to fulfil the Divine commands. Her repose
was union with God; for He alone was her treasure and the resting-place of her
heart.’ The most holy Virgin consoled her loving heart during this painful
separation by visiting, as it is related, the holy places of Palestine, where
her Son had been during His life. She frequently visited at one time the stable
at Bethlehem, where her Son was born; at another the workshop of Nazareth,
where her Son had lived so many years poor and despised; now the Garden of
Gethsemani, where her Son commenced His Passion; then the Praetorium of Pilate,
where He was scourged, and the spot on which He was crowned with thorns; but
she visited most frequently the Mount of Calvary, where her Son expired; and
the Holy Sepulchre, in which she had finally left Him: thus did the most loving
Mother soothe the pains of her cruel exile. But this could not be enough to satisfy
her heart, which was unable to find perfect repose in this world. Hence she was
continually sending up sighs to her Lord, exclaiming with David: ” Who will
give me wings like a dove, and I will fly and be at rest?” Who will give me
wings like a dove, that I may fly to my God, and there find my repose?” As the
hart panteth after the fountains of water: so my soul panteth after Thee, my
God.” As the wounded stag pants for the fountain, so does my soul, wounded by
Thy love, O my God, desire and sigh after Thee. Yes, indeed, the sighs of this
holy turtle-dove could not but deeply penetrate the heart of her God, who
indeed so tenderly loved her. “The voice of the turtle is heard in our land.”
Wherefore being unwilling to defer any longer the so-much-desired consolation
of His beloved, behold, He graciously hears her desire, and calls her to His
kingdom.
Cedrenus, Nicephorus, and Metaphrastes, relate that,
some days before her death, our Lord sent her the Archangel Gabriel, the same
who announced to her that she was that blessed woman chosen to be the Mother of
God: ‘ My Lady and Queen,’ said the angel, ‘God has already graciously heard
thy holy desires, and has sent me to tell thee to prepare thyself to leave the
earth; for He wills thee in heaven. Come, then, to take possession of thy
kingdom; for I and all its holy inhabitants await and desire thee.’ On this
happy annunciation, what else could our most humble and most holy Virgin do,
but, with the most profound humility, reply in the same words in which she had
answered Saint Gabriel when he announced to her that she was to become the
Mother of God: ” Behold the handmaid of the Lord.” Behold, she answered again,
the slave of the Lord. He in His pure goodness chose me and made me His Mother;
He now calls me to Paradise. I did not deserve that honour, neither do I
deserve this. But since He is pleased to show in my person His infinite
liberality, behold, I am ready to go where He pleases. ” Behold the handmaid of
the Lord.” May the will of my God and Lord be ever accomplished in me!
After receiving this welcome intelligence she imparted
it to Saint John: we may well imagine with what grief and tender feelings he
heard the news; he who for so many years had attended upon her as a son, and
had enjoyed the heavenly conversation of this most holy Mother. She then once
more visited the holy places of Jerusalem, tenderly taking leave of them, and
especially of Mount Calvary, where her beloved Son had died. She then retired
into her poor cottage, there to prepare for death. During this time the angels
did not cease their visits to their beloved Queen, consoling themselves with
the thought that they would soon see her crowned in heaven. Many authors
asserted that, before her death, the Apostles, and also many disciples who were
scattered in different parts of the world, were miraculously assembled in
Mary’s room, and that when she saw all these her dear children in her presence,
she thus addressed them: ‘My beloved children, through love for you and to help
you my Son left me on this earth. The holy Faith is now spread throughout the
world, already the fruit of the Divine seed is grown up; hence my Lord, seeing
that my assistance on earth is no longer necessary, and compassionating my
grief in being separated from Him, has graciously listened to my desire, to
quit this life and to go and see Him in heaven. Do you remain, then, to labour
for His glory. If I leave you, my heart remains with you; the great love I bear
you I shall carry with me and always preserve. I go to Paradise to pray for
you.’ Who can form an idea of the tears and lamentations of the holy disciples
at this sad announcement, and at the thought that soon they were to be
separated from their Mother? All then, weeping, exclaimed, ‘ Then, O Mary, thou
art already about to leave us. It is true that this world is not a place worthy
of or fit for thee; and as for us, we are unworthy to enjoy the society of a
Mother of God; but, remember, thou art our Mother; hitherto thou hast
enlightened us in our doubts; thou hast consoled us in our afflictions; thou
hast been our strength in persecutions; and now, how canst thou abandon us,
leaving us alone in the midst of so many enemies and so many conflicts,
deprived of thy consolation? We have already lost on earth Jesus, our Master
and Father, who has ascended into heaven; until now we have found consolation
in thee, our Mother; and now, how canst thou also leave us orphans without
father or mother, Our own sweet Lady, either remain with us, or take us with
thee.’ Thus Saint John Damascen writes: ‘No, my children’ (thus sweetly the
loving Queen began to speak), ‘this is not according to the will of God; be
satisfied to do that which He has decreed for me and for you. To you it yet
remains to labour on earth for the glory of your Redeemer, and to make up your
eternal crown. I do not leave you to abandon you, but to help you still more in
heaven by my intercession with God. Be satisfied. I commend the holy Church to
you; I commend redeemed souls to you; let this be my last farewell, and the
only remembrance I leave you: execute it if you love me, labour for the good of
souls and for the glory of my Son; for one day we shall meet again in Paradise,
never more for all eternity to be separated.’
She then begged them to give burial to her body after
death; blessed them, and desired Saint John, as Saint John Damascen relates, to
give after her death two of her gowns to two virgins who had served her for
some time. She then decently composed herself on her poor little bed, where she
laid herself to await death, and with it the meeting with the Divine Spouse,
who shortly was to come and take her with Him to the kingdom of the blessed.
Behold, she already feels in her heart a great joy, the forerunner of the
coming of the Bridegroom, which inundates her with an unaccustomed and novel
sweetness. The holy Apostles seeing that Mary was already on the point of
leaving this world, renewing their tears, all threw themselves on their knees
around her bed; some kissed her holy feet, some sought a special blessing from
her, some recommended a particular want, and all wept bitterly; for their
hearts were pierced with grief at being obliged to separate themselves for the
rest of their lives from their beloved Lady. And she, the most loving Mother,
compassionated all, and consoled each one; to some promising her patronage,
blessing others with particular affection, and encouraging others to the work
of the conversion of the world; especially she called Saint Peter to her, and
as head of the Church and Vicar of her Son, recommended to him in a particular
manner the propagation of the Faith, promising him at the same time her
especial protection in heaven. But more particularly did she call Saint John to
her, who more than any other was grieved at this moment when he had to part
with his holy Mother; and the most gracious Lady, remembering the affection and
attention with which this holy disciple had served her during all the years she
had remained on earth since the death of her Son, said: ‘My own John’ (speaking
with the greatest tenderness) ‘my own John, I thank thee for all the assistance
thou hast afforded me; my son, be assured of it, I shall not be ungrateful. If
I now leave thee, I go to pray for thee. Remain in peace in this life until we
meet again in heaven, where I await thee. Never forget me. In all thy wants
call me to thy aid; for I will never forget thee, my beloved son. Son, I bless
thee. I leave thee my blessing. Remain in peace. Farewell!’
But already the death of Mary is at hand; divine love,
with its vehement and blessed flames, had already almost entirely consumed the
vital spirits; the heavenly phoenix is already losing her life in the midst of
this fire. Then the host of angels come in choirs to meet her, as if to be
ready for the great triumph with which they were to accompany her to Paradise.
Mary was indeed consoled at the sight of these holy spirits, but was not fully
consoled; for she did not yet see her beloved Jesus, who was the whole love of
her heart. Hence she often repeated to the angels who descended to salute her:
” I adjure you,
O daughters of Jerusalem, if you find my Beloved, that you tell Him that I
languish with love.” Holy angels, O fair citizens of the heavenly Jerusalem,
you come in choirs kindly to console me; and you all console me with your sweet
presence. I thank you; but you do not fully satisfy me, for as yet I do not see
my Son coming to console me: go, if you love me, return to Paradise, and on my
part tell my Beloved that “I languish with love.” Tell Him to come, and to come
quickly, for I am dying with the vehemence of my desire to see Him.
But, behold, Jesus is now come to take His Mother to
the kingdom of the blessed. It was revealed to Saint Elizabeth that her Son
appeared to Mary before she expired with His cross in His hands, to show the
special glory He had obtained by the redemption; having, by His death, made
acquisition of that great creature, who for all eternity was to honour Him more
than all men and angels. Saint John Damascen relates that our Lord Himself gave
her the viaticum, saying with tender love, ‘Receive, O My Mother, from My hands
that same body which thou gavest to Me.’ And the Mother, having received with
the greatest love that last communion, with her last breath said, ‘My Son, into
Thy hands do I commend my spirit. I commend to Thee this soul, which from the
beginning Thou didst create rich in so many graces, and by a singular privilege
didst preserve from the stain of original sin. I commend to Thee my body, from
which Thou didst deign to take Thy flesh and blood. I also commend to Thee these
my beloved children (speaking of the holy disciples, who surrounded her); they
are grieved at my departure. Do Thou, who lovest them more than I do, console
them; bless them, and give them strength to do great things for Thy glory.’
The life of Mary being now at its close, the most
delicious music, as Saint Jerome relates, was heard in the apartment where she
lay; and, according to a revelation of Saint Bridget, the room was also filled
with a brilliant light. This sweet music, and the unaccustomed splendour,
warned the holy Apostles that Mary was then departing. This caused them again
to burst forth in tears aml prayers; and raising their hands, with one voice
they exclaimed, ‘O, Mother, thou already goest to heaven; thou leavest us; give
us thy last blessing, and never forget us miserable creatures.’ Mary, turning
her eyes around upon all, as if to bid them a last farewell, said, ‘Adieu, my
children; I bless you; fear not, I will never forget you.’ And now death came;
not indeed clothed in mourning and grief, as it does to others, but adorned
with light and gladness. But what do we say? Why speak of death? Let us rather
say that Divine love came, and cut the thread of that noble life. And as a
light, before going out, gives a last and brighter flash than ever, so did this
beautiful creature, on hearing her Son’s invitation to follow Him, wrapped in
the flames of love, and in the midst of her amorous sighs, give a last sigh of
still more ardent love, and breathing forth her soul, expired. Thus was that great
soul, that beautiful dove of the Lord, loosened from the bands of this life;
thus did she enter into the glory of the blessed, where she is now seated, and
will be seated, Queen of Paradise, for all eternity.
Mary, then, has left this world; she is now in heaven.
Thence does this compassionate Mother look down upon us who are still in this
valley of tears. She pities us, and, if we wish it, promises to help us. Let us
always beseech her, by the merits of her blessed death, to obtain us a happy
death; and should such be the good ploasure of God, let us beg her to obtain us
the grace to die on a Saturday, which is a day dedicated in her honour, or on a
day of a novena, or within the octave of one of her feasts; for this she has
obtained for so many of her clients, and especially for Saint Stanislaus
Kostka, for whom she obtained that he should lie on the feast of her
Assumption, as Father Bartoli relates in his life.
Example
During his lifetime this holy youth, who was wholly
dedicated to the love of Mary, happened, on the first of August, to hear a
sermon preached by Father Peter Canisius, in which, exhorting the novices of
the society, he urged them all, with the greatest fervour, to live each day as
if it was the last of their lives, and the one on which they were to be
presented before God’s tribunal. After the sermon Saint Stanislaus told his
companions that that advice had been for him, in an especial manner, the voice
of God; for that he was to die in the course of that very month. It is evident,
from what followed, that he said this either because (loaf had expressly
revealed it to him, or at least because He gave him a certain internal
presentiment of it. Four days afterwards the blessed youth went with Father
Emanuel to Saint Mary Major’s. The conversation fell on the approaching feast
of the Assumption, and the Saint said, ‘ Father, I believe that on that day a
now Paradise is seen in Paradise, as the glory of the Mother of God, crowned
Queen of heaven, and seated so near to our Lord, above all the choirs of
angels, is seen. And if as I firmly believe it to be this festival is renewed
every year, I hope to see the next.’ The glorious martyr Saint Lawrence had
fallen by lot to Saint Stanislaus as his patron for that month, it being
customary in the society thus to draw them. It is said that he wrote a letter
to his Mother Mary, in which he begged her to obtain him the favour to be
present at her next festival in heaven. On the feast of Saint Lawrence he
received the holy Communion, and afterwards entreated the Saint to present his
letter to the Divine Mother, and to support his petition with his intercession,
that the most Blessed Virgin might graciously accept and grant it. Towards the
close of that very day he was seized with fever; and though the attack was
slight, he considered that certainly he had obtained the favour asked for. This
indeed he joyfully expressed, and with a smiling countenance, on going to bed,
said, ‘From this bed I shall never rise again.’ And speaking to Father Claudius
Aquaviva, he added, ‘Father, I believe that Saint Lawrence has already obtained
me the favour from Mary to be in heaven on the feast of her Assumption.’ No
one, however, took much notice of his words. On the vigil of the feast his
illness still seemed of little consequence, but the Saint assured a brother
that he should die that night. ‘O brother,’ the other answered, ‘it would be a
greater miracle to die of so slight an illness than to be cured.’ Nevertheless
in the afternoon he fell into a deathlike swoon; a cold sweat came over him,
and he lost all his strength The Superior hastened to him, and Stanislaus
entreated him to have him laid on the bare floor, that he might die as a
penitent. To satisfy him, this was granted: he was laid on a thin mattress on
the ground. He then made his confession, and in the midst of the tears of all
present received the Viaticum: I say, of the tears of all present, for when the
Divine Sacrament was brought into the room his eyes brightened up with
celestial joy, and his whole countenance was inflamed with holy love, so that
he seemed like a seraph He also received extreme unction, and in the mean while
did nothing but constantly raise his eyes to heaven and lovingly press to his
heart an image of Mary. A father asked him to what purpose he kept a rosary in
his hand, since he could not use it. He replied, ‘It is a consolation to me,
for it is something belonging to my Mother.’ ‘O, how much greater will your
consolation be,’ added the father, ‘when you shortly see her and kiss her hands
in heaven!’ On hearing this, the Saint, with his countenance all on fire,
raised his hands to express his desire soon to be in her presence. His dear
Mother then appeared to him, as he himself told those who surrounded him; and
shortly afterwards, at the dawn of day on the fifteenth of August, with his
eyes fixed on heaven, he expired like a saint, without the slightest struggle;
so much so, that it was only on presenting him the image of the Blessed Virgin,
and seeing that made no movement towards it, that it was perceived that he was
already gone to kiss the feet of his beloved Queen in Paradise.
Pray
O most sweet Lady and our Mother, thou hast already
left the earth and reached thy kingdom, where, as Queen, thou art enthroned
above all the choirs of angels, as tho Church sings: “She is exalted above the
choirs of angels in the celestial kingdom’ We well know that we sinners are not
worthy to possess thee in this valley of darkness; but we also know that thou,
in thy greatness, hast never forgotten us miserable creatures, and that by
being exalted to such great glory thou hast never lost compassion for us poor
children of Adam; nay, even that it is increased in thee. From the high throne,
then, to which thou art exalted, turn, O Mary, thy compassionate eyes upon us,
and pity us. Remember, also, that in leaving this world thou didst promise not
to forget us. Look at us and succour us. See in the midst of what tempests and
dangers we constantly are, and shall be until the end of our lives. By the
merits of thy happy death obtain us holy perseverance in the Divine friendship,
that we may finally quit this life in God’s grace; and thus we also shall one
day come to kiss thy feet in Paradise, and unite with the blessed spirits in
praising thee and singing thy glories as thou deserves”. Amen.
SOURCE : https://catholicsaints.info/saint-alphonsus-de-liguori-of-the-assumption-of-mary/
Targa che ricorda la scrittura dell canzone "Tu
scendi dalle stelle", posta all'inizio del Corso Tommaso Vitale a Nola
BENEDETTO XVI
UDIENZA GENERALE
Sant'Alfonso Maria de' Liguori
Cari fratelli e sorelle,
oggi vorrei presentarvi la figura di un santo Dottore
della Chiesa a cui siamo molto debitori, perché è stato un insigne teologo
moralista e un maestro di vita spirituale per tutti, soprattutto per la gente
semplice. E’ l’autore delle parole e della musica di uno dei canti natalizi più
popolari in Italia e non solo: Tu scendi dalle stelle.
Appartenente a una nobile e ricca famiglia napoletana,
Alfonso Maria de’ Liguori nacque nel 1696. Dotato di spiccate qualità
intellettuali, a soli 16 anni conseguì la laurea in diritto civile e canonico.
Era l’avvocato più brillante del foro di Napoli: per otto anni vinse tutte le
cause che difese. Tuttavia, nella sua anima assetata di Dio e desiderosa di
perfezione, il Signore lo conduceva a comprendere che un’altra era la vocazione
a cui lo chiamava. Infatti, nel 1723, indignato per la corruzione e
l’ingiustizia che viziavano l’ambiente forense, abbandonò la sua professione -
e con essa la ricchezza e il successo - e decise di diventare sacerdote,
nonostante l’opposizione del padre. Ebbe degli ottimi maestri, che lo
introdussero allo studio della Sacra Scrittura, della Storia della Chiesa e
della mistica. Acquisì una vasta cultura teologica, che mise a frutto quando,
dopo qualche anno, intraprese la sua opera di scrittore. Fu ordinato sacerdote
nel 1726 e si legò, per l’esercizio del ministero, alla Congregazione diocesana
delle Missioni Apostoliche. Alfonso iniziò un’azione di evangelizzazione e di
catechesi tra gli strati più umili della società napoletana, a cui amava predicare,
e che istruiva sulle verità basilari della fede. Non poche di queste persone,
povere e modeste, a cui egli si rivolgeva, molto spesso erano dedite ai vizi e
compivano azioni criminali. Con pazienza insegnava loro a pregare,
incoraggiandole a migliorare il loro modo di vivere. Alfonso ottenne ottimi
risultati: nei quartieri più miseri della città si moltiplicavano gruppi di
persone che, alla sera, si riunivano nelle case private e nelle botteghe, per
pregare e per meditare la Parola di Dio, sotto la guida di alcuni catechisti
formati da Alfonso e da altri sacerdoti, che visitavano regolarmente questi
gruppi di fedeli. Quando, per desiderio dell’arcivescovo di Napoli, queste
riunioni vennero tenute nelle cappelle della città, presero il nome di “cappelle
serotine”. Esse furono una vera e propria fonte di educazione morale, di
risanamento sociale, di aiuto reciproco tra i poveri: furti, duelli,
prostituzione finirono quasi per scomparire.
Anche se il contesto sociale e religioso dell’epoca di
sant’Alfonso era ben diverso dal nostro, le “cappelle serotine” appaiono un
modello di azione missionaria a cui possiamo ispirarci anche oggi per una
“nuova evangelizzazione”, particolarmente dei più poveri, e per costruire una
convivenza umana più giusta, fraterna e solidale. Ai sacerdoti è affidato un
compito di ministero spirituale, mentre laici ben formati possono essere
efficaci animatori cristiani, autentico lievito evangelico in seno alla società.
Dopo aver pensato di partire per evangelizzare i
popoli pagani, Alfonso, all’età di 35 anni, entrò in contatto con i contadini e
i pastori delle regioni interne del Regno di Napoli e, colpito dalla loro
ignoranza religiosa e dallo stato di abbandono in cui versavano, decise di
lasciare la capitale e di dedicarsi a queste persone, che erano povere
spiritualmente e materialmente. Nel 1732 fondò la Congregazione religiosa del
Santissimo Redentore, che pose sotto la tutela del vescovo Tommaso Falcoia, e di
cui successivamente egli stesso divenne il superiore. Questi religiosi, guidati
da Alfonso, furono degli autentici missionari itineranti, che raggiungevano
anche i villaggi più remoti esortando alla conversione e alla perseveranza
nella vita cristiana soprattutto per mezzo della preghiera. Ancor oggi i
Redentoristi, sparsi in tanti Paesi del mondo, con nuove forme di apostolato,
continuano questa missione di evangelizzazione. A loro penso con riconoscenza,
esortandoli ad essere sempre fedeli all’esempio del loro santo Fondatore.
Stimato per la sua bontà e per il suo zelo pastorale,
nel 1762 Alfonso fu nominato Vescovo di Sant’Agata dei Goti, ministero che, in
seguito alle malattie da cui era afflitto, lasciò nel 1775, per concessione del
Papa Pio VI. Lo stesso Pontefice, nel 1787, apprendendo la notizia della sua
morte, avvenuta dopo molte sofferenze, esclamò: “Era un santo!”. E non si
sbagliava: Alfonso fu canonizzato nel 1839, e nel 1871 venne dichiarato Dottore
della Chiesa. Questo titolo gli si addice per molteplici ragioni. Anzitutto,
perché ha proposto un ricco insegnamento di teologia morale, che esprime
adeguatamente la dottrina cattolica, al punto che fu proclamato dal Papa Pio
XII “Patrono di tutti i confessori e i moralisti”. Ai suoi tempi, si era
diffusa un’interpretazione molto rigorista della vita morale anche a motivo
della mentalità giansenista che, anziché alimentare la fiducia e la speranza
nella misericordia di Dio, fomentava la paura e presentava un volto di Dio
arcigno e severo, ben lontano da quello rivelatoci da Gesù. Sant’Alfonso,
soprattutto nella sua opera principale intitolata Teologia Morale, propone
una sintesi equilibrata e convincente tra le esigenze della legge di Dio,
scolpita nei nostri cuori, rivelata pienamente da Cristo e interpretata
autorevolmente dalla Chiesa, e i dinamismi della coscienza e della libertà
dell’uomo, che proprio nell’adesione alla verità e al bene permettono la
maturazione e la realizzazione della persona. Ai pastori d’anime e ai
confessori Alfonso raccomandava di essere fedeli alla dottrina morale
cattolica, assumendo, nel contempo, un atteggiamento caritatevole, comprensivo,
dolce perché i penitenti potessero sentirsi accompagnati, sostenuti,
incoraggiati nel loro cammino di fede e di vita cristiana. Sant’Alfonso non si
stancava mai di ripetere che i sacerdoti sono un segno visibile dell’infinita
misericordia di Dio, che perdona e illumina la mente e il cuore del peccatore
affinché si converta e cambi vita. Nella nostra epoca, in cui vi sono chiari
segni di smarrimento della coscienza morale e – occorre riconoscerlo – di una
certa mancanza di stima verso il Sacramento della Confessione, l’insegnamento
di sant’Alfonso è ancora di grande attualità.
Insieme alle opere di teologia, sant’Alfonso compose
moltissimi altri scritti, destinati alla formazione religiosa del popolo. Lo
stile è semplice e piacevole. Lette e tradotte in numerose lingue, le opere di
sant’Alfonso hanno contribuito a plasmare la spiritualità popolare degli ultimi
due secoli. Alcune di esse sono testi da leggere con grande profitto ancor
oggi, come Le Massime eterne, Le glorie di Maria, La pratica
d’amare Gesù Cristo, opera – quest’ultima – che rappresenta la sintesi del suo
pensiero e il suo capolavoro. Egli insiste molto sulla necessità della
preghiera, che consente di aprirsi alla Grazia divina per compiere
quotidianamente la volontà di Dio e conseguire la propria santificazione.
Riguardo alla preghiera egli scrive: “Dio non nega ad alcuno la grazia della
preghiera, con la quale si ottiene l’aiuto a vincere ogni concupiscenza e ogni
tentazione. E dico, e replico e replicherò sempre, sino a che avrò vita, che
tutta la nostra salvezza sta nel pregare”. Di qui il suo famoso assioma: “Chi
prega si salva” (Del gran mezzo della preghiera e opuscoli affini. Opere
ascetiche II, Roma 1962, p. 171). Mi torna in mente, a questo proposito,
l’esortazione del mio predecessore, il Venerabile Servo di Dio Giovanni
Paolo II: “Le nostre comunità cristiane devono diventare «scuole di
preghiera»... Occorre allora che l’educazione alla preghiera diventi un punto
qualificante di ogni programmazione pastorale” (Lett. ap. Novo Millennio
ineunte, 33,34).
Tra le forme di preghiera consigliate fervidamente da
sant’Alfonso spicca la visita al Santissimo Sacramento o, come diremmo oggi,
l’adorazione, breve o prolungata, personale o comunitaria, dinanzi
all’Eucaristia. “Certamente – scrive Alfonso – fra tutte le devozioni questa di
adorare Gesù sacramentato è la prima dopo i sacramenti, la più cara a Dio e la
più utile a noi... Oh, che bella delizia starsene avanti ad un altare con
fede... e presentargli i propri bisogni, come fa un amico a un altro amico con
cui si abbia tutta la confidenza!” (Visite al SS. Sacramento ed a Maria
SS. per ciascun giorno del mese. Introduzione). La spiritualità alfonsiana
è infatti eminentemente cristologica, centrata su Cristo e il Suo Vangelo. La
meditazione del mistero dell’Incarnazione e della Passione del Signore sono
frequentemente oggetto della sua predicazione. In questi eventi, infatti, la
Redenzione viene offerta a tutti gli uomini “copiosamente”. E proprio perché
cristologica, la pietà alfonsiana è anche squisitamente mariana. Devotissimo di
Maria, egli ne illustra il ruolo nella storia della salvezza: socia della
Redenzione e Mediatrice di grazia, Madre, Avvocata e Regina. Inoltre,
sant’Alfonso afferma che la devozione a Maria ci sarà di grande conforto nel
momento della nostra morte. Egli era convinto che la meditazione sul nostro
destino eterno, sulla nostra chiamata a partecipare per sempre alla beatitudine
di Dio, come pure sulla tragica possibilità della dannazione, contribuisce a
vivere con serenità ed impegno, e ad affrontare la realtà della morte
conservando sempre piena fiducia nella bontà di Dio.
Sant’Alfonso Maria de’ Liguori è un esempio di pastore
zelante, che ha conquistato le anime predicando il Vangelo e amministrando i
Sacramenti, unito ad un modo di agire improntato a una soave e mite bontà, che
nasceva dall’intenso rapporto con Dio, che è la Bontà infinita. Ha avuto una
visione realisticamente ottimista delle risorse di bene che il Signore dona ad
ogni uomo e ha dato importanza agli affetti e ai sentimenti del cuore, oltre
che alla mente, per poter amare Dio e il prossimo.
In conclusione, vorrei ricordare che il nostro Santo,
analogamente a san Francesco di Sales – di cui ho parlato qualche settimana fa
– insiste nel dire che la santità è accessibile ad ogni cristiano: “Il
religioso da religioso, il secolare da secolare, il sacerdote da sacerdote, il
maritato da maritato, il mercante da mercante, il soldato da soldato, e così
parlando d’ogni altro stato” (Pratica di amare Gesù Cristo. Opere ascetiche I,
Roma 1933, p. 79). Ringraziamo il Signore che, con la sua Provvidenza, suscita
santi e dottori in luoghi e tempi diversi, che parlano lo stesso linguaggio per
invitarci a crescere nella fede e a vivere con amore e con gioia il nostro
essere cristiani nelle semplici azioni di ogni giorno, per camminare sulla
strada della santità, sulla strada strada verso Dio e verso la vera gioia.
Grazie.
APPELLO
Depuis longtemps, ma pensée va souvent aux populations
de la Côte d’Ivoire, traumatisées par de douloureuses luttes internes et de
graves tensions sociales et politiques.
Alors que j’exprime ma proximité à tous ceux qui ont
perdu un être cher et souffrent de la violence, je lance un appel pressant afin
que soit engagé le plus vite possible un processus de dialogue constructif pour
le bien commun. L’opposition dramatique rend plus urgent le rétablissement du
respect et de la cohabitation pacifique. Aucun effort ne doit être épargné dans
ce sens.
Avec ces sentiments, j’ai décidé d’envoyer dans ce
noble Pays, le Cardinal Peter Kodwo Turkson, Président du Conseil pontifical
“Justice et Paix”, afin qu’il manifeste ma solidarité et celle de l’Église
universelle aux victimes du conflit, et encourage à la réconciliation et à la
paix.
* * *
Saluti:
Je salue avec joie les pèlerins francophones venus de
Grèce, France et Suisse! Durant ce temps de carême, et toujours, tout chrétien
est appelé à la sainteté. Par la prière, par l’amour pour Jésus présent dans
l’Eucharistie et par la pratique du sacrement de la réconciliation, vous vous
sanctifierez et vous changerez le visage de l’humanité! Avec ma
bénédiction!
I greet all the English-speaking pilgrims present at
today’s Audience, especially those from England, Norway, Japan, the Philippines
and the United States. To the choirs I express my gratitude for their praise of
God in song. Upon all of you I cordially invoke the Lord’s blessings of joy and
peace.
Von Herzen grüße ich alle deutschsprachigen Pilger,
heute besonders das Präsidium des Österreichischen Gemeindebundes. Danken wir
dem Herrn, der in seiner Vorsehung zu allen Zeiten Heilige wie Alfons Maria von
Liguori erweckt, die uns einladen, im Glauben zu wachsen und mit Liebe und
Freude unsere christliche Berufung zu leben. Sie zeigen uns durch ihr Leben,
daß die Bindung an die Wahrheit und an das Gute zur Reife und zur wahren
Selbstverwirklichung führt. Der Herr schenke uns allen dazu seine Gnade.
Saludo cordialmente a los peregrinos de lengua
española, en particular a los alumnos del Seminario menor de Getafe, así como a
los grupos provenientes de España, Chile, México y otros países
latinoamericanos. Que a ejemplo de san Alfonso María de Ligorio recorramos con
alegría nuestro camino de conversión y santidad, y pidamos al Señor que suscite
en nuestro tiempo santos y doctores que sepan proponer a todos de una manera
sencilla e incisiva el mensaje de Cristo y la belleza de su vida. Muchas
gracias.
Amados peregrinos de língua portuguesa, queridos fiéis
da paróquia de Santa Maria do Barreiro, na diocese de Setúbal: a minha saudação
amiga para todos vós, com votos de um frutuoso empenho na caminhada quaresmal
que estais fazendo. Que nada vos impeça de viver e crescer na amizade de Deus,
e testemunhar a todos a sua bondade e misericórdia! Sobre vós e vossas
famílias, desça a minha Bênção Apostólica.
Saluto in lingua polacca:
Serdecznie pozdrawiam polskich pielgrzymów, a
szczególnie członków Polskiego Związku Niewidomych, który obchodzi
sześćdziesięciolecie swego powstania, jak również dziennikarzy, którzy
przygotowują się do relacjonowania wydarzeń związanych z beatyfikacją Jana
Pawła II. Wszystkim tu obecnym życzę owocnego przeżywania Wielkiego Postu.
Niech Bóg wam błogosławi.
Traduzione italiana:
Saluto cordialmente i pellegrini polacchi, in particolare
i membri dell’Associazione Polacca dei Ciechi, che festeggia il 60°
anniversario di fondazione, nonché i giornalisti che si preparano a divulgare
gli eventi legati alla beatificazione di Giovanni Paolo II. A tutti auguro di
vivere la Quaresima fruttuosamente. Dio vi benedica!
Saluto in lingua slovacca:
Srdečne pozdravujem pútnikov zo Slovenska, osobitne z Kňažej ako aj študentov a pedagógov Právnickej fakulty Univerzity Mateja Bela z Banskej Bystrice.
Bratia a sestry, v tejto pôstnej dobe je každý z nás pozvaný k vnútornej obnove, k zmiereniu s Bohom i s ľuďmi.
Prajem vám, aby aj táto púť do Ríma vám pomohla k nastúpeniu tejto cesty obnovy.
Ochotne žehnám vás i vaše rodiny vo vlasti.
Pochválený buď Ježiš Kristus!
Traduzione italiana:
Saluto cordialmente i pellegrini provenienti dalla Slovacchia, particolarmente quelli da Kňažia come pure gli studenti e i docenti della Facoltà di Diritto dell’Università Matej Bel di Banská Bystrica.
Fratelli e sorelle, in questo tempo di Quaresima ognuno di noi è chiamato al rinnovamento interiore, alla riconciliazione con Dio e con gli uomini. Vi auguro che il pellegrinaggio a Roma vi aiuti a percorrere questo cammino di rinnovamento.
Volentieri benedico voi e le vostre famiglie in Patria.
Sia lodato Gesù Cristo!
Saluto in lingua ucraina:
З великою радістю вітаю сьогодні Блаженнішого Святослава
Шевчука, нового Верховного Архиєпископа Києво-Галицького, разом з єпископами та
вірними, які його супроводжують. Запевняю мою постійну молитву, щоб Пресвята
Тройця уділяла повноту дарів, зберігаючи в мирі та злагоді любий український народ.
[Ho la gioia di salutare oggi Sua Beatitudine
Sviatoslav Shevchuk, nuovo Arcivescovo Maggiore di Kyiv-Halych, i Vescovi e i
fedeli della Chiesa Greco-Cattolica Ucraina, che l’accompagnano. Assicuro la
mia costante preghiera, perché la Santissima Trinità conceda abbondanza di
beni, confermando nella pace e nella concordia l’amata nazione ucraina.]
Beatitudine, il Signore L’ha chiamata al servizio e
alla guida di questa nobile Chiesa, parte di quel popolo che oltre mille anni
fa ha ricevuto il Battesimo a Kyiv. Sono certo che, illuminato dall’azione
dello Spirito Santo, presiederà la sua Chiesa, guidandola nella fede in Cristo
Gesù secondo la propria tradizione e spiritualità, in comunione con la Sede di
Pietro, che è vincolo visibile di quella unità per la quale tanti figli non
hanno esitato ad offrire persino la propria vita.
In questo momento il mio grato ricordo va anche al
Venerato fratello Sua Beatitudine il Card. Lubomyr Husar, Arcivescovo Maggiore
emerito.
Per intercessione della Vergine Maria, Madre di Dio,
invoco la benedizione del Signore su di Lei, sui Vescovi, i sacerdoti, i
religiosi e le religiose e su tutti i fedeli.
Слава Ісусу Христу!
[Sia lodato Gesù Cristo!]
* * *
Rivolgo un cordiale benvenuto ai pellegrini di lingua
italiana. In particolare saluto i fedeli di Acqui, accompagnati dal loro
Pastore Mons. Giorgio Micchiardi e dal Vescovo emerito Mons. Livio
Maritano, e qui convenuti nel ricordo della loro conterranea, la beata Chiara
Badano. Cari amici, vi invito, sull'esempio della vostra Beata, a proseguire
nell'impegno di adesione a Cristo e al Vangelo. Saluto i diaconi
dell’Arcidiocesi di Milano, che saranno ordinati sacerdoti nel prossimo mese di
giugno, ed auguro loro di essere pienamente conformati a Cristo Buon Pastore.
Saluto i fedeli della parrocchia Santissimo Nome di Maria in Caserta, nel 25°
anniversario di fondazione della loro comunità, incoraggiandoli a proseguire
con gioia nell’impegno di evangelizzazione. Saluto i rappresentanti della Lega
Italiana Calcio Professionistico e auspico che l’attività sportiva favorisca
sempre i valori dell’amicizia, del rispetto e della solidarietà.
Il mio pensiero va infine ai giovani, ai malati e agli
sposi novelli. Il tempo quaresimale, con i suoi ripetuti inviti alla
conversione, vi conduca, cari giovani, a un amore sempre più consapevole verso
Cristo e la sua Chiesa; aumenti in voi, cari malati, la certezza che il Signore
crocifisso ci sostiene nella prova; aiuti voi, cari sposi novelli, a fare della
vostra vita coniugale un cammino di costante crescita nell’amore fedele e
generoso.
© Copyright 2011 - Libreria Editrice Vaticana
SOURCE : http://www.vatican.va/content/benedict-xvi/it/audiences/2011/documents/hf_ben-xvi_aud_20110330.html
Châsse de saint Alphonse de Liguori dans la Basilique
de Pagani
Sant' Alfonso Maria de' Liguori Vescovo e dottore della Chiesa
Napoli, 1696 - Nocera de' Pagani, Salerno, 1 agosto
1787
Nasce a Napoli il 27 settembre 1696 da genitori
appartenenti alla nobiltà cittadina. Studia filosofia e diritto. Dopo alcuni
anni di avvocatura, decide di dedicarsi interamente al Signore. Ordinato prete
nel 1726, Alfonso Maria dedica quasi tutto il suo tempo e e il suo ministero
agli abitanti dei quartieri più poveri della Napoli settecentesca. Mentre si
prepara per un futuro impegno missionario in Oriente, prosegue l'attività di
predicatore e confessore e, due o tre volte all'anno, prende parte alle missioni
nei paesi all'interno del regno. Nel maggio del 1730, in un momento di forzato
riposo, incontra i pastori delle montagne di Amalfi e, constatando il loro
profondo abbandono umano e religioso, sente la necessità di rimediare ad una
situazione che lo scandalizza sia come pastore che come uomo colto del secolo
dei lumi. Lascia Napoli e con alcuni compagni, sotto la guida del vescovo di
Castellammare di Stabia, fonda la Congregazione del SS. Salvatore. Intorno al
1760 viene nominato vescovo di Sant'Agata, e governa la sua diocesi con
dedizione, fino alla morte, avvenuta il 1 agosto del 1787. (Avvenire)
Patronato: Napoli, Teologi, Moralisti, Confessori
Etimologia: Alfonso = valoroso e nobile, dal gotico
Emblema: Bastone pastorale
Martirologio Romano: Memoria di sant’Alfonso Maria de’
Liguori, vescovo e dottore della Chiesa, che rifulse per la sua premura per le
anime, i suoi scritti, la sua parola e il suo esempio. Al fine di promuovere la
vita cristiana nel popolo, si impegnò nella predicazione e scrisse libri,
specialmente di morale, disciplina in cui è ritenuto un maestro, e, sia pure
tra molti ostacoli, istituì la Congregazione del Santissimo Redentore per
l’evangelizzazione dei semplici. Eletto vescovo di Sant’Agata dei Goti, si
impegnò oltremodo in questo ministero, che dovette lasciare quindici anni più
tardi per il sopraggiungere di gravi malattie. Passò, quindi, il resto della
sua vita a Nocera dei Pagani in Campania, tra grandi sacrifici e difficoltà.
Tracciare un profilo breve di un santo, grande e
longevo quale fu il napoletano Alfonso Maria de’ Liguori, è quasi un’impresa.
Qui lo si ricorda soprattutto per la sua tutela dei moralisti, come dal nuovo
titolo conferitegli da papa Pio XII nel 1950. Il significato del suo nome,
Alfonso, rispecchia sinteticamente la sua personalità: valoroso e nobile.
L’attualità del santo di Napoli sta nel fatto
che, pur contrastando nella sostanza il relativismo morale e riconoscendo la
Chiesa cattolica come suprema maestra, diede spazio alle “voci interiori della
coscienza” e mantenne una posizione di equilibrio e di pratica prudenza tra i
due estremi del rigorismo e del lassismo. Tale posizione affiora in quasi tutte
le sue numerosissime opere di meditazione e di ascetica, ma soprattutto è
sempre presente nell’ancora oggi studiata Theologia moralis. È questo in
effetti il vero capolavoro di colui che, canonizzato nel 1839, venne decretato
da papa Pio IX Dottore della Chiesa nel marzo 1871.
Alfonso Maria de’ Liguori nacque il 27 settembre
1696 a Marinella, nei pressi di Napoli, nel palazzo di villeggiatura della
nobile famiglia: il padre Giuseppe era ufficiale di marina e la madre, Anna
Cavalieri, apparteneva al casato dei marchesi d’Avenia. Egli fu il primo dei
loro otto figli e crebbe all’insegna di una robusta educazione religiosa,
addolcita però sempre da sentimenti di compassione nei riguardi dell’infelicità
altrui. Si suole suddividere la sua vita in cinque distinti periodi, in ognuno
dei quali la personalità si arricchiva o si modulava con tanta fede in Gesù e
con grande devozione a Maria e alle sue “glorie”.
Fino a ventisette anni prevalsero gli studi
privati nel campo della musica, delle scienze, delle lingue e del diritto,
seguiti da una iniziale brillante carriera forense. Questa si interruppe
improvvisamente per una delusione provata in un processo giudiziario tormentato
di falsità. Tra il 1723 e il 1732 si colloca il periodo ecclesiastico con
l’ordinazione sacerdotale nel 1726 e l’esercizio ad ampio raggio del ministero.
Quando nel 1730 fu mandato a Scala, sopra Amalfi, esplose la sua spiritualità
con la fondazione due anni dopo e poi la diffusione della Congregazione del
SS. Salvatore, successivamente approvata dal papa Benedetto XIV come
Congregazione del SS. Redentore.
L’intento era quello di imitare Cristo,
cominciando dai redentoristi stessi, i quali andavano via via operando per la
redenzione di tante anime con missioni, esercizi spirituali e varie forme di
apostolato straordinario.
Mantenendo la carica di Rettore Maggiore della
Congregazione, Alfonso Maria de’ Liguori fu poi, dal 1762 al 1775, vescovo di
S. Agata dei Goti, centro oggi in provincia di Benevento e allora sede
episcopale di un’area montagnosa, povera e bisognosa di ogni forma di aiuto, al
quale il santo rispose con generosità.
Ammalato di artropatia deformante e quasi cieco, dopo dodici anni di direzione diocesana, Alfonso Maria si dimise e si ritirò nella casa dei suoi fratelli a Nocera de’ Pagani, in provincia di Salerno, tra preghiere e meditazioni. Là morirà il 1° agosto 1787, non senza avere prima subito la dura tribolazione di uno sdoppiamento dei suoi confratelli, ciò che si ricompose soltanto sei anni dopo la sua morte. La Chiesa universale lo ricorda solennemente ogni anno in occasione del dies natalis.
Autore: Mario Benatti
SOURCE : http://www.santiebeati.it/dettaglio/23850
Basilica Pontificia di Sant'Alfonso Maria de' Liguori,
Pagani
ALFONSO MARIA de Liguori, santo
di Giuseppe Cacciatore - Dizionario Biografico degli
Italiani - Volume 2 (1960)
ALFONSO MARIA de Liguori, santo. - Nacque a
Marianella, presso Napoli, in una villa di famiglia, il 27 sett. 1696, da don
Giuseppe e donna Anna Cavalieri dei marchesi d'Avenia. Il padre discendeva da
una nobile famiglia, stabilitasi in Napoli, come sembra, quando la città era ancora
ducato autonomo. Fra i secc. XIII e XVII i nomi di Ligorio, Liguoro, di Liguoro
e infine de Liguori ricorrono variamente negli elenchi della magistratura o
alla testa di importanti affari politici. Don Giuseppe segui la carriera
militare. Al tempo che ci interessa, 1696, è "comandante la galera
Capitana della regia Squadra della Città e del Regno di Napoli". Alcuni
episodi, tramandatici dal primo biografo di A., A. Tannoia - la fonte più
antica di informazioni, da preferire in generale alle biografie recenti, un po'
solenni, un po' auliche -, rivelano nel capitano maniere rudi e autoritarie.
Tutt'altra natura quella della madre. Anima mite, piena di condiscendente
dolcezza, donna Anna prese per sé il peso della educazione degli otto figli,
primo dei quali Alfonso. Don Giuseppe mirò a fare del primogenito un perfetto
cavaliere. Secondo un uso corrente tra la nobiltà, la sua istruzione umanistica
fu iniziata e condotta a termine in casa, sotto la guida di scelti maestri.
Alle discipline d'obbligo, letterarie e scientifiche, don Giuseppe volle che
seguisse il disegno, la pittura, l'architettura, la poesia, la musica.
Soprattutto la musica: "tre ore ogni giorno se la doveva divertire in
camera Alfonso col maestro; ed era tale l'impegno di suo padre, che non potendoci
talvolta assistere, come soleva, chiudeva al di fuori l'uscio con chiave, e
lasciandolo col maestro, partivane per gli suoi affari".
Di questa varia cultura giovanile rimangono nella vita
di A. alcune espressioni che dimostrano, per lo meno, quale fondo di umanità e
di grazia fosse nella sua natura: una "sfera armillare", dipinti ad
olio ma con intenti esclusivamente morali, chiese, disegnate in ottimo stile
settecentesco, canzoncine e in modo speciale la sua musica. Da missionario
dovette sentire quale forza di impugnatura possieda questa arma quando è ben
tenuta. Alcuni dei suoi inni, come il popolarissimo Tu scendi dalle stelle,
rivelano tanta facilità e felicità di presa da consentirci un'idea delle sue
capacità artistiche. Possediamo anche un Duetto fra l'anima e Gesù Cristo, con
violino..., del 1760, condotto sullo stile dei maestri del tempo e del suo
maestro, Gaetano Greco, discepolo dello Scarlatti e formatore a sua volta,
forse insieme ad A., del Pergolesi, del Durante, del Vinci.
Nel 1708 si iscrisse nella facoltà di diritto
dell'università di Napoli, dopo aver superato un esame di abilitazione dinanzi
al "Cattedratico di rettorica". Titolare della cattedra era G. B.
Vico. Di questo incontro tra A., appena dodicenne, e il grande filosofo non
possiamo dire di più di quanto possa venir fuori dal fuggevole colloquio di un
esame. È probabile che A. abbia ascoltato la celebre prolusione del Vico, De
nostri temporis studiorum ratione. Dovettero esservi però forse buoni rapporti
di stima, se non di amicizia, tra il filosofo e la famiglia de Liguori. In una
raccolta di "Componimenti per nozze" (Firenze 1725), tra Andrea
Coppola, duca di Canzano, e Laura Caracciolo, dei marchesi dell'Amoroso,
ambedue parenti dei de Liguori, figurano due sonetti del Vico. Autore della
raccolta è Antonio di Liguoro, probabilmente il fratello di Alfonso.
La giurisprudenza napoletana, dalla quale mosse i suoi
passi il futuro equilibratore della Morale, si trovava allora, come scrive il
Giannone, "nell'ultimo punto di perfezione". Metodo e indirizzi
fissati da Francesco d'Andrea, che, dal 1650 in poi, si trova a capo di ogni
iniziativa di rinnovamento nella vita intellettuale dello Studio cittadino. Con
lui si era introdotta l'interpretazione storica del diritto, contro le vecchie
forme di decisioni, consulte, allegazioni, glosse. Storia e filologia, fondendosi
con la nuova filosofia di Cartesio e Gassendi, ricostruivano le vicende della
legislazione giudicandola "in base alla vita e al-l'anima di chi l'aveva
formata" (ma spesso l'una e l'altra disciplina nelle mani della mediocrità
cattedratica dell'università rimasero poco più che pesante erudizione). La
storia del diritto esaminata "non più in base a presupposti collocati al
di fuori dello Stato, ma in base ai suoi bisogni politici, economici,
intellettuali" (N. Cortese, F. d'Andrea, Napoli 1923, p. 46)
divenne storia della politica locale, il diritto trasformato in statalismo
regionale. Questo, nelle sue linee fondamentali, l'ambiente universitario nel
quale A. compila sua formazione giuridica nel quinquennio 1708-13. Titolari
delle varie cattedre erano: per il diritto civile D. Aulisio e N. Caravita,
"avvocato primario e gran favoreggiatore di letterati", come lo
chiama il Vico nella sua Autobiografia; per il diritto canonico, Gennaro
Cusano e Nicola Capasso. Nell'indirizzo universitario è forse da ricercare una
delle ragioni del procedimento erudito da A. adottato nei suoi scritti: una
delle ragioni, non tutte, giacché si tratta di un metodo comune al
Sei-settecento.
Nel 1710 A. è ricevuto tra i cavalieri del Sedile di
Portanova, "i nobili di piazza", ai quali spettavano privilegi e
mansioni rappresentative nel governo della città. Se al grado di nobiltà si
aggiungeva "l'avvocazione", l'ascesa alle cariche dello stato era
cosa facile e come di diritto. Sono anche di questo periodo, che va dal 1708 ai
primi esercizi dell'avvocatura, due tentativi di matrimonio compiuti dal padre.
Il primo con Teresina di Liguoro, figlia del principe di Presicce, fallito nel
bel mezzo delle trattative tra i genitori per la volontà della giovane di farsi
suora. Fu, difatti, carmelitana e mori santamente nel 1724. Più tardi, nel
1761, A. ne scrisse una breve biografia. Il secondo con la figlia di Domenico
del Balzo, duca di Presenzano, rotto per il contegno elusivo di Alfonso.
Il 21 genn. 1713 conseguì la laurea in utroque,
con dispensa sull'età di vent'anni richiesta dalla relativa prammatica. Un
biennio di pratica legale, prima nello studio di Domenico Caravita, poi con
l'avvocato Jovene, apri ad A. le aule dei tribunali. Qualche biografo indugia
nella descrizione delle qualità eccellenti del difensore; e, se è vero quel che
riferisce uno di essi, P. L. Rispoli (Vita, p. I, c. V, 19) che poté consultare
l'elenco delle sentenze, oggi perduto, dal 1715 al 1723, tutte le cause difese
dal valente avvocato furono coronate dal successo. Fino al 1723, anno cruciale.
Pendeva una lite, "famigeratissima", tra il
granduca di Toscana e Filippo Orsini, duca di Gravina, per una somma di circa
600.000 ducati annessa al possesso del feudo di Amatrice, negli Abruzzi. I
termini del dibattito oggi possiamo dedurli, almeno in parte, da alcuni
documenti messi in luce di recente (O. Gregorio, in Arch. stor. per
le prov. napol., n. s., XXXIV [1953-55] pp. 181-203). A. difendeva gli
Orsini. Fu nella loro difesa che egli subì la prima sconfitta.
Secondo un suo accenno tardivo, contenuto in un
documento pubblicato dal Gregorio (loc. cit., p.186), "il punto stava
in dichiarare se un feudo era nuovo o antico", ossia, e in termini di
diritto, si trattava di stabilire se un titolo di accessione ad una proprietà,
aggiunto ad un diritto preesistente (in quel caso, il diritto di successione),
annullava quest'ultimo e metteva in piedi la nuova accessione come solo titolo
valido. Il problema, discusso e non risolto dai giuristi del tempo, era: per
gli uni, "qualitas nova facit feudum novum", per gli altri,
"qualitas nova non facit feudum novum". A. sosteneva la
seconda posizione, favorevole agli Orsini. La via naturale, dato il dubbio,
sembrava quella di una transazione fra le parti, e così difatti avvenne due
anni dopo, quando la causa fu chiamata in appello a Vienna. Ma a Napoli
entrarono in gioco l'influenza politica e le pressioni del viceré cardinale
d'Althan, fatto favorevole al granduca da opportuni donativi spediti da Firenze
(tra l'altro, "due piccoli orsi, un maschio e una femmina" molto
graditi), elementi che spinsero il presidente del tribunale Domenico Caravita
ad emettere una sentenza contraria alla difesa di Alfonso.
Seguì una reazione agitata e confusa, fatta di
angoscia, di risentimento, di disgusto. Ma fu il predominio di un momento.
Altri sentimenti si fecero strada a mano a mano che il turbamento cedeva alla
riflessione. L'esercizio dell'avvocatura fu abbandonato per sempre: in poco più
di un mese, l'aria del cavaliere avvocato scompare. Se si dà però uno sguardo
alle manifestazioni di vita religiosa del primo periodo della vita di A.,
l'amor tenero e appassionato all'Eucarestia, la devozione filiale alla Madonna,
i frequenti esercizi spirituali, il proposito, forse trasformato in voto, di
viver celibe, si ha l'impressione che, al di là dell'avvenimento esterno e
determinante della scossa subita in tribunale, nel resto la sua risoluzione di
abbracciare il sacerdozio si manifesti come sviluppo coerente di una
interiorità già molto alta anche nel periodo che egli chiamò
"secolare".
Alla fine di ottobre dello stesso anno 1723, vestì
l'abito talare e iniziò gli studi teologici, probabilmente sotto la guida del
canonico Giulio Torni, autore di note ai Commentaria in quatuor libros
sententiarum di Guglielmo Estio (W. Hessel van Hest).
Sull'indirizzo di questi studi qualcosa dirà lo stesso
A. a proposito della sua Morale. Scrive in una delle Apologie del 1764 dirette
contro il Patuzzi: "Sappia V. P. ch'io nel fare gli studi ecclesiastici
ebbi per miei direttori a principio maestri tutti seguaci della rigida
sentenza; ed il primo libro di morale che mi posero in mano fu il Genetti, capo
dei probabilioristi; e per molto tempo io fui acerrimo difensore del
probabiliorismo" (Risposta ad una lettera... circa l'uso dell'opinione
egualmente probabile, in Opere, Venezia 1834, XXXVIII, p. 84). difficile
escludere l'influsso del seminario di Napoli dove col Torni insegnava Gennaro
Maiello, autore di una Theologia moralis matematicum in morem adornata,
rigido quanto il Genet, la cui Theologia moralis detta "Morale
di Grenoble" dal vescovo di Grenoble, Le Camus, che l'aveva ispirata, era
stata rivista da A. Arnauld. Fino al '734 circa, A. segue il
probabiliorismo, almeno come tendenza di studio. Un diverso indirizzo gli
viene imposto dai direttori spirituali, G. Jorio e T. Falcoia, probabilisti
convinti. Da qui un dissidio interiore che si protrae per diversi anni: una
specie di diario intimo inedito ci fà assistere ai vari atti di questo
dramma. Per giungere ad uno scioglimento egli dovette sprofondarsi nello
studio di moralisti di ogni genere. Un fatto di coscienza, come si vede, è
alla base della sua attività di moralista.
il 6 apr. 1726 ricevette il diaconato; il 21 dicembre
fu ordinato sacerdote dal cardinale Pignatelli. A questo punto la storia di A.
si confonde con quella della sua opera e della sua attività di apostolato.
"Appena fu fatto sacerdote, scrive il lannoia,
l'Em.mo Pignatelli, che ben vedeva come e quanto la grazia si comunicava per
suo mezzo, volle, che dato avesse al clero nella chiesa di S. Restituta i santi
esercizi... Fu grande il frutto che operò nelle anime, nè d'altro si parlava in
tutta Napoli che delle virtù di Alfonso". Da allora la sua operosità è
costituita dalla predicazione, incessante ed efficacissima, estesa per un
trentennio ed oltre: dapprima in Napoli, da solo o appoggiato alla
Congregazione dei Cinesi, fondata nel 1724 da Matteo Ripa (m. 1746), ma con un
suo indirizzo autonomo e personale. Predicazione che si rivolge al clero e al
popolo. Il primo, numeroso fin troppo nella capitale, ma avvilito, apatico e
oppresso da ristrettezze economiche; nelle provincie del Regno, scarso,
impreparato, incapace di contatti efficienti. Un problema per i vescovi che
avessero zelo pastorale e per un uomo come A., il quale, fatto cosciente della
vera natura della questione, etica e disciplinare più che economica, offrì ad
essa il meglio della sua intelligenza rinnovatrice. Tutto il ricco complesso
dei suoi scritti di predicazione lo riguarda; la stessa Theologia moralis ha
qui un altro punto di partenza, sebbene il tempo e una accresciuta conoscenza
dei contrasti della teologia abbiano conferito in seguito alla sua opera
maggiore una estensione ideale europea e cattolica.
Simile, per molti riguardi, al suo clero era il
popolo, di Napoli e del Regno. Quale fosse la grave situazione religiosa e
l'esteriorità delle devozioni e delle pratiche di pietà fra la gente dei
sobborghi e di taluni quartieri della città, delle campagne e delle montagne
del Regno, si deduce tra l'altro da alcuni ritratti vivi rimasti nei suoi
Sermoni popolari e in più episodi vivacissimi riferiti dal suo primo biografo
(Tannoia, Vita, I, 43-50).
In Napoli "per lo più operava egli nel mercato e
nel lavinaro". Le viuzze della conceria, le piazze poste nelle
vicinanze di qualche chiesa, trasformate in centri di adunanze religiose - le
cosiddette "cappelle" - offrirono i primi temi di analisi al prossimo
riformatore e formatore di coscienze. Le persone che vi convenivano "non
erano nobili, ma lazzari, saponari, muratori, barbieri, falegnami, ed altri
operai; ma quanto più erano dell'infima condizione tanto maggiormente venivano
abbracciati da Alfonso". Da Napoli l'azione si estende nelle provincie del
Regno: il cardinale Pignatelli gli assegna dei sacerdoti, in aiuto. Con questi
il lavoro isolato si rafforza, assume la forma tipica della sua predicazione:
la missione popolare.
Da una di queste missioni, data ad un folto gruppo di
caprai sulle colline di S. Maria ai Monti, presso Scala, nacque l'idea della
sua Congregazione. Mentre predicava in un monastero della cittadina, una suora,
Maria Celeste Crostarosa, rivelò di aver visto "in spirito.., una nuova
congregazione di preti tutta sollecita di aiutare milioni di anime; e... tra
questi Alfonso che presiedeva a tutti". Sorsero incertezze, critiche,
ironie, per oltre un anno, finché il designato, fatto certo della vocazione dal
parere di uomini illuminati, tra i quali il suo direttore spirituale T.
Falcoia, iniziò il suo istituto, il 9 nov. 1732. Oggi è noto col nome di
Congregazione del SS. Redentore.
A capo del nuovo organismo A. assume una posizione
storica singolare: in lotta col governo di Napoli, sostenuto dalle teorie
giurisdizionalistiche in piena crescita e perciò ostile al riconoscimento di
nuovi istituti. Se egli visse e sopravvisse fu per la benevolenza
personale di Carlo III, ma sul terreno legale, tenuto saldamente dal Tanucci,
rimase soccombente. Monumenti di questa lotta sono alcuni scritti, nei quali,
oltrepassando il fatto locale, A. trasporta il problema nel campo dei diritti
della Chiesa e del primato universale del papa. L'una e l'altra prerogativa
formano il tema di tre opere: Dissertatio super propositionem damnatam ab
Alexandro VIII, sul primato e l'infallibilità pontificia, inclusa nella Theologia
moralis; Dissertatio de iusta prohibitione et abolitione librorum,
stampata nel 1759, che provocò un incidente col Tanucci; Vindiciae pro
suprema Romani Pontificis potestate adversus Iustinum Febronium (s. I.
e.d.) che A. pubblicò sotto pseudonimo e alla macchia, nel 1768, e che non
riuscì, come pare, a far ristampare a Venezia per il controllo effettuato sui
libri al confine del Regno in questi anni di aspri contrasti tra Napoli e S.
Sede.
Il riconoscimento del re era molto, ma non era tutto. Per
aver diritto di esistere ed espandersi nella Chiesa occorreva al nuovo istituto
l'approvazione pontificia. Fu concessa da Benedetto XIV il 25 febbr. 1749.
Segui per il fondatore un periodo di calma relativa e una certa libertà di
sviluppo delle missioni, consentita dal favore di Carlo III. Quest'epoca,
chiusa tra il 1749 e il 1775 circa, si distingue dalla precedente per il netto
prevalere dell'attività letteraria di A., una delle più feconde e multiformi
che si siano viste nella storia della Chiesa. Le esperienze più variate del
missionario a contatto con le classi più diverse sono adunate, analizzate e
infine sistemate in una massa imponente di opere, morali, dogmatiche,
predicabili, ascetiche. Nella loro composizione A. non segue una linea
predisegnata, attento piuttosto alle voci che gli giungono dagli angoli più
dissiti della Chiesa. Si possono, dunque, dividere le sue opere per gruppi, a
scapito della cronologia.
Nel 1748 compare a Napoli la prima edizione, I vol.,
in 40, della sua Morale: Medulla Theologiae moralis R. P. Hermanni
Busenbaum cum adnotationibus per R. P. A. de Ligorio. La seconda
edizione, 2 voll., 1753-55, contiene un Elenchus quaestionum reformatarum,
cinquantotto nel I vol., quarantuno nel II. Le successive, in tre
voll. in folio, sono del 1757 (Roma), 1760 (Roma, e una ristampa,
Bologna), 1763 (due ediz. pubblicate dal Remondini a Bologna), 1767 (Roma),
1772 (Bassano, presso i Remondini), 1779 (ibid.), 1785 (ibid.). Nella quinta
edizione il testo del Busenbaum passa in sott'ordine; nelle altre scompare da
alcuni trattati, in altri figura come testo primitivo superato. Titolo
definitivo: Theologia moralis Ill.mi et Rev.mi D. A. d. L.
Il motivo della omissione del testo del Busenbaum è duplice: la cura di non
dare ombra ai nemici dei gesuiti, che attraversavano il periodo più difficile
della loro storia, conclusasi con la soppressione, e l'autonomia raggiunta dal
pensiero dell'autore. Non pare estranea una certa avversione, maturata col
tempo, per quel genere letterario che immetteva lo studioso appena nell'atrio
della vera scienza: "Midolle e compendi non intaccano la scorza della
teologia" (Arch. gen. dei Redentoristi, Mss. Notizie biografiche di S. A.,
ser. XXV, f. 65).
Altri lavori analoghi affiancarono via via l'opera
maggiore: Dissertatio scholastico-moralis pro usu moderato opinionis
probabilis (1749), anonima, ristampata e ampliata nel 1755, almeno nel
metodo. Questa dissertazione ha importanza biografica: l'autore passa dal
probabiliorismo al probabilismo semplice. Le altre opere palesano un lavorio di
critica incessante che prosegue fino al 1761-62. Scritti intermedi
sono: Pratica del confessore (1755), ripubblicata in latino nel
1757, Praxis confessarii; Istruzione e pratica per un
confessore (1757), anche questa tradotta in latino, Homo
apostolicus (1759). Quest'ultima è l'opera, che, per l'efficace sintesi
divulgativa dei principi e degli orientamenti espressi nella Theologia
moralis, conobbe il maggior successo letterario: diciannove edizioni vivente
l'autore; oggi è ritenuta il suo capolavoro, per l'organicità del metodo e
della dottrina.
Nel 1762 pubblica una Breve dissertazione
dell'uso moderato dell'opinione probabile, elaborata insieme alla quinta
edizione (1761) della Istruzione e pratica. In questa e nella Breve
dissertazione appare per la prima volta la formulazione definitiva del
pensiero dell'autore.
Tutti questi lavori seguono il passo della Theologia
moralis, la quale si perfeziona da una edizione all'altra, fino a quella del
1763, che contiene gli elementi centrali del sistema ormai raggiunto. Nelle sue
linee maestre può riassumersi così: affermazione dei diritti della libertà di
fronte alla legge dubbia; obbligo di attenersi all'opinione per la legge quando
questa ha in suo favore ragioni nettamente più forti, atte ad elidere le
probabilità contrarie e porre l'opinione per la legge in stato di certezza o
quasi certezza.
L'ordine morale, per A., è costituito da un rapporto
di conformità tra la volontà e la norma oggettiva, cioè la legge. Tale rapporto
è dato dalla conoscenza che ha il soggetto della legge come norma obbligatoria.
Da ciò egli è condotto a respingere la probabilità isolata come regola
universale di condotta, perché essa, almeno nei gradi inferiori, non è
conoscenza; lo è invece la certezza morale in quanto rapporto conoscitivo.
Questa certezza però non è quella assoluta richiesta dal tuziorismo, ma una
certezza prudente, relativa, quale può esser data, quando non si può ottenere
di più, dalla probabiliorità riconosciuta come tale. Quando questa non esiste,
cioè nel caso in cui due opinioni si equivalgono di ragioni, e il dubbio non
può vincersi direttamente, un principio riflesso certo può metterci
in possesso della sicurezza necessaria.
Norma universale, dunque, è la certezza morale. Con
ciò A. si stacca dal facilismo dei probabilisti e accoglie il lato migliore del
probabiliorismo; ma si stabilisce anche in una posizione di netto contrasto di
fronte a tutte le gradazioni del rigorismo, dal giansenismo al tuziorismg. Nel
1764 difatti il campo si mosse. La Breve dissertazione del 1762 fu
attaccata dal domenicano G. V. Patuzzi, sostenuto dalle Nouvelles
Ecclésiastiques, organo del giansenismo europeo. A. rispose nello stesso anno
con una Apologia, seguita poco dopo (1765) da una seconda, più
estesa: Dell'uso moderato dell'opinione probabile (tradotta in latino
e apparsa nel 1767 nella sesta edizione della Theologia moralis). Il
Patuzzi non si arrese; ma attraverso la polemica A. poté chiarire e precisare
ulteriormente il proprio pensiero. L'Europa prese contatto con la nuova Morale,
alla quale si riconobbe a mano a mano il merito di aver consumato le sorti del
giansenismo e le tendenze più discusse del probabilismo. Tutto il pensiero
antecedente era stato riassunto: più di 70.000 citazioni da 800 autori
attestano da sole il formidabile lavoro di revisione, di critica, di vagliatura
compiuto.
La mentalità di A., un po' avversa alle discussioni
astratte, riappare identica, dopo la Morale, anche in dogmatica. Così nel
problema della predestinazione e della grazia, esaminato ed esposto dapprima
nel libretto Del gran mezzo della preghiera (1759) e più tardi in uno
scritto, Del modo come opera la grazia, posto in appendice all'Opera
dogmatica contro gli eretici pretesi riformati (1769). Partendo dal dogma
della Redenzione universale, A. stabilisce, in polemica con Giansenio,
l'esistenza di una grazia sufficiente egualmente universale, valida per la
posizione di alcuni atti che egli chiama imperfetti o incoativi. Principale,
tra questi, è la preghiera, la quale, perché atto umano emesso sotto l'impulso
della grazia, chiarisce il carattere "efficace" ed operativo di
questa. Con ciò A. raggiunge, al di là dei sistemi classici della teologia
posttridentina, la più certa tradizione agostiniana, con il suo metodo
psicologico-descrittivo e con la sua dottrina che non scruta il mistero, ma lo
afferma e ne trae soltanto norme di condotta pratica.
La morale e la dogmatica come la predicazione. Ne
lasciò larghi estratti: Selva di materie predicabili (1760), diretta
alla formazione del clero; Lettera... ove si tratta del modo di
predicare all'apostolica con semplicità (1761), in cui riprende i motivi
del muratoriano Dei pregi dell'eloquenza popolare, contro certi sermonari
del tempo, ornati e trapunti; Sermoni compendiati per tutte le Domeniche
dell'anno (1771), che costituiscono una specie di manuale pratico ad uso
dei predicatori, ma che per i pregi intrinseci di oratoria limpida ed affettiva
conobbero grande successo, raggiungendo undici edizioni vivente l'autore.
L'opera di A., già così complessa, si affianca via via
alle nuove preoccupazioni ispirate dalla lotta contro il materialismo,
l'indifferentismo religioso e l'incredulità del secolo ed espresse nella Breve
Dissertazione con tra gli errori de' moderni increduli oggidì nominati
materialisti e deisti, come in analoghi scritti successivi, Verità della
fede (1762), Verità della fede contro i materialisti...(del 1767; in
appendice una Confutazione del libro francese intitolato dello Spirito), Trionfo
della Chiesa ossia i storia delle eresie colle loro confutazioni (1772), Vittorie
de' Martiri (1775), con i quali A. si pone, con un suo rilievo, tra le
tendenze controversistiche, antirazionalistiche e antilluministiche, e
apologetiche della seconda metà del secolo XVIII.
L'ascetica di A. non è influenzata da indirizzi o
motivi propri all'una o all'altra scuola. Se si eccettuano alcuni autori
preferiti, S. Teresa, S. Francesco di Sales, che egli lesse avidamente, A.
Radriguez, G.B. Saint-Jure e qualche altro, dai quali estrasse quanto gli parve
conforme alla sua libera pratica cristiana, la dottrina di A. scorre tra i vari
temi offerti dalla tradizione con assoluta indipendenza di giudizio. Non è la
creazione o la sintesi sistematica che la distingue; sotto questo riguardo sarà
sempre inutile tentare di fissare la sua ascetica in uno schema chiuso. Ama
distendersi nella tradizione, libera e aperta, ma in questa ha saputo
discernere e scegliere. Delle verità che gli si offrono ritiene l'aspetto
efficace e salutare, e lo mette in valore, conforme alla sua tendenza già
notata. Su alcuni temi, tuttavia, A. insiste con particolare intensità: la
preghiera, l'uniformità alla volontà di Dio, che in A. costituisce il termine
dell'esercizio di perfezione, la meditazione dei novissimi, la Passione,
l'Eucarestia, la devozione alla Vergine.
Si compongono così in unità opere numerosissime. L'Amore
delle anime cioè Riflessioni ed affetti sulla Passione di Gesù Cristo (1750),
le Saette di fuoco cioè pruove che Gesù Cristo ci ha date del suo amore
nell'opera della nostra Redenzione.(1766), la Pratica d'amare Gesù
Cristo (1768), uno dei libri ascetici più diffusi del '700, le Riflessioni
sulla Passione di Gesù Cristo (1773), ecc. indicano temi importanti
dell'ascetica di A.; l'esercizio della perfezione viene considerato
particolarmente nelle Meditazioni per otto giorni di esercizi spirituali
in privato (1761), e nella Via della Salute cioè Meditazioni e pratiche
spirituali per acquistare la salute eterna (1766), mentre alla perfezione
propria dello stato religioso sono dedicati La Vera Sposa di Gesù Cristo
cioè la Monaca Santa per mezzo delle virtù proprie di una religiosa (1760)
e gli Stimoli a religiosi e Stimoli ad una religiosa (1775)
La meditazione del fine ultimo dell'uomo trova la sua
espressione più compiuta nelle Massime Eterne cioè Meditazioni per ciascun
giorno della settimana e soprattutto nell'Apparecchio alla morte cioè
Considerazioni sulle Massime Eterne (1758). Tali motivi ritrovano sempre
il loro aspetto consolante, più avvertibile nella Novena del S. Natale (1758),
nella Novena del Cuore di Gesù (1758) - quest'ultima di grande
importanza per la diffusione della devozione al Cuore di Gesù allora combattuta
aspramente dai settori rigoristi e giansenisti italiani - e nelle Visite
al SS. Sacramento ed a Maria SS. per ciascun giorno del mese (1746),
opera estremamente significativa nella pietà cattolica poiché A. - fissò con
essa definitivamente in forme semplici e accessibili la pratica della visita
sacramentale.
È questo un insieme di scritti attraverso i quali A.
riusci a segnare della sua impronta il sentimento religioso del suo tempo e del
secolo successivo. Non si esagera dicendo che si deve a lui principalmente se
le grandi teorie della mistica e dell'ascesi, le quali con s. Francesco di
Sales erano uscite dalla scuola ed entrate nella cosiddetta buona società,
uscirono anche da questa e si riversarono tra il popolo. A. nell'ultima storia
del pensiero cattolico, senza parere, è stato colui che ha ritrovato le vene
dell'antica concezione eroica del cristiano ed ha, nella sua vita e nella
dottrina - umile soltanto nella veste -, rinnovato i grandi teorici dell'amore
di Dio, come li aveva conosciuti il Medioevo.
In questo suo muoversi su vie già note e trascegliere
e potenziare temi tradizionali o dare compiutezza a temi ancora incertamente
definiti di devozioni più recenti, sarà da porre anche il significato più
valido della sua opera mariologica.
Le glorie di Maria (1750), cui A. attese dal
1734, si presentano come una sintesi - forse la più compiuta tra le molte opere
analoghe comparse tra il Cinque-Settecento - dei temi mariani più vari,
ascetici, devozionali, storici, dogmatici. L'idea centrale è enunciata in un
"Avviso al lettore" dove A., riferendo un testo di Pierre Nicole, dà
i primi chiarimenti su una proposizione che ricorrerà frequentemente sotto la
sua penna: "Dio vuole che tutte le grazie che noi riceviamo passino per le
mani di Maria". È la dottrina della mediazione universale di Maria che forma
l'oggetto di sviluppi ampi e spesso ricchissimi di riferimenti patristici e
medievali. È soltanto occasionale il tono polemico assunto da A. nel capitolo
quinto contro il libro Della regolata divozione (1747) del Muratori.
Con grande riguardo ma con fermezza A. si dichiarò, analogamente al gesuita
Piazza, uno dei più decisi sostenitori delle prerogative mariane, poggiando sul
significato del consensus fidelium e sull'importanza capitale del
fatto liturgico sancito dal magistero della Chiesa (attraverso la bolla di
Alessandro VII, Sollicitudo omnium Ecclesiarum, che aveva definito la
legittimità del culto dell'Immacolata). Difese perciò come certa la dottrina
dell'Immacolata Concezione, affermando la validità della pia pratica fondata
non su una opinione, ma su una credenza universale della Chiesa. Alla
mediazione universale di Maria, ancora contro il Muratori, che aveva definito
"esagerazioni divote" le affermazioni dei Padri e dei teologi in
materia e che aveva intravisto nell'accentuazione del ricorso a Maria una
svalutazione della mediazione del Salvatore e del culto a Lui dovuto, A. diede
fondamento teologico non ancora formulato sino ad allora con tanta chiarezza,
richiamandosi alla cooperazione di Maria all'opera di redenzione.
Attraverso gli scritti mariani circola però sempre
l'esigenza pastorale di A.: la devozione alla Vergine che induce l'autore a
scegliere tra due opinioni quella più favorevole a Maria, offre nuova forza ai
deboli e agli erranti. In tal modo l'opera di A. si innesta armonicamente in
quella che fu la preoccupazione dominante di lui di offrire ai fedeli imezzi
più idonei alla ascesa salvifica.
Nel 1762 dovette accettare suo malgrado il vescovato
di S. Agata dei Goti impostogli da Clemente XIII. La sua opera si compendia in
una vasta bonifica dei settori più importanti: il seminario, il clero, il
pubblico costume. Il primo rifatto anche materialmente e ripiantato su
nuove basi.
Un Regolamento per i seminari, pubblicato nel
1756 per la riforma del seminario di Nola, è imposto come norma a quello di S.
Agata. Le cure più attente tuttavia sono rivolte al clero, basso di tono e
tutt'altro che rispondente al suo concetto altissimo. Nel 1764 pubblica Il
confessore diretto per le confessioni della gente di campagna, riassunto
dalla Istruzione e pratica, ma in forma piana adatta a quell'infima
categoria di preti. Una Istruzione al popolo sovra i precetti del
decalogo (1767) tende invece ad elevare la cultura religiosa dei
diocesani; ma è anche un contrapposto ai molti catechismi di contenuto
equivoco, tra i quali uno del Mésenguy, giansenista, incoraggiato dal Tanucci e
diffuso con meditata larghezza.
Estesa e densa di episodi significanti la campagna per
la moralizzazione della vita pubblica: dalla predicazione alla istruzione
popolare, al sollevamento economico dei poveri, al richiamo energico. Nel 1769
la sua persona, già piegata da frequenti infermità, subì, per un'artrite
deformante, quella incurvatura della testa sul petto che oggi vediamo nelle
riproduzioni iconografiche. Da allora il pensiero della rinuncia ad un ufficio
ritenuto troppo gravoso assunse l'urgenza di un dovere. Un primo tentativo
presso Clemente XIII era rimasto senza effetto. La domanda, ripetuta a Pio VI,
fu accolta nel 1775. Si ritirò tra i suoi religiosi nel collegio di Nocera dei
Pagani, ed ivi trascorse gli ultimi anni, sotto la lima di prove durissime.
Morì il 1 agosto 1787.
L'epoca che segui alla sua morte, dai primi dell'800,
detratto il periodo rivoluzionario, alla fine del secolo, è segnata dalle tappe
della sua salita. Ascritto tra i beati nel 1816, fu canonizzato da
Gregorio XVI nel 1839. Pio IX, nel 1870, lo proclamò dottore della Chiesa.
La sua Morale rompe facilmente le resistenze del
giansenismo. P. B. Lanteri, s. Giuseppe Cafasso, s. Giovanni Bosco in Italia;
il cardinale Gousset e C. Mazenod in Francia; A. Diesbach nella Svizzera e in
Baviera; A. Hennequin nelle Fiandre; A. Waibel in Germania, sono tra i più
validi propagatori; i suoi libri di ascetica corsero il mondo in tutte le
lingue. Il popolo se ne saturava. Più in alto, la filosofia, ma con una
differenza: Soeren Kierkegaard notava nel sentimento religioso dell'asceta di
Napoli rispondenze d'anima che lo staccavano senza pentimenti dal pietismo
protestante; altri, Gioberti, Döllinger, se ne infastidivano. Per essi A. non è
il tecnico della penna, non riferisce il molto che egli ricava dai Padri, dagli
scrittori medievali con esattezza "scientifica", incamera squarci
d'altri scritti spesso senza avviso, insomma "non ha nulla dello scrittore
di cartello, del cattedratico di prammatica". Non è il suo male. Rimane,
nonostante la sua tecnica settecentesca, il senso della sua religiosità, la sua
direzione. A. sentì "che la sua originalità più vera consisteva nella via
da lui aperta al nuovo senso morale e spirituale, nelle anime: nuovo, si è
detto, ma bisognava dire antico e nscoperto, sgombrato dai rovi, ritracciato
dov'era cancellato, raddrizzato dov'era stato storto per ingenuità o malafede.
Ritrovò l'antica via, fattasi feroce e deserta; ed era invece consolata di fonti
di case di alberi d'incontri" (G. De Luca, nel vol. Introd. gen. alle
Opere ascetiche di S. A., Roma 1960, pp. XII, XIII, XVI).
Opere: comprendono ben 111 numeri, suddivisi in opere
morali, dogmatiche, ascetiche. Elenco completo in M. de Meulemeester, Bibliographie
générale des écrivains Rédemproristes, I, Bibliographie de S. A.,
Louvain 1933, rassegna delle edizioni e traduzioni, con brevi indicazioni
bibliografiche sotto le singole opere. Ivi anche i manoscritti, rari, e gli
inediti.
Fonti e Bibl.: Alcuni fondi manoscritti conservati
nell'Arch. gen. dei Redentoristi, Roma, con la segnatura: Notizie
biografiche di S. A., tre serie, XXV, XXVI, XXVII. Importanti due libretti
autografi, specie di Diario, dal 1730 circa in poi, segnati: S. A. M., VI,
9, 10.
Processi, informativi e apostolici. Gli originali
manoscritti si conservano, parte nella Bibl. naz. di Parigi: H 359,A 224-240;
parte nell'Arch. Segreto Vaticano, Sez. Riti, 2075-2083.
Opere a stampa da annoverare tra le fonti: Lettere
di S. A., 3 voll., Roma 1887; A. Tannoia, Della vita ed istituto del
ven. A. d. L., Napoli 1798-1802 (le parole del testo chiuse tra
virgolette e senza rinvio sono del Tannoia); A. Rispoli, Vita del B.A. d. L.,
Napoli 1834; G. Cardone, De vita ven. servi Dei A. M. d. L.,
Romae 1796; Spicilegium Historicum C. S.S. R.,1953 e ss.
Biografie: A. Capecelatro, La vita di S. A. M. d. L.,
Roma 1893; C. Villecourt, Vie et institut de S. A. d. L.,
Tournai 1863; A. Berthe, Saint Alphonse d. L., Paris 1896, trad. it.
di A. Alfani, Firenze 1903; C. Dilgskron, Leben des h. Bischofs u. Kirchenlehrers
A. v. L., Regensburg 1887; W. Faber, The life of S. A. d. L.,
London 1848; Angot de Rotours, Saint Alphonse de L., IV éd., Paris 1913;
G. Getto, S. Alfonso de Liguori, Milano 1945; R. Telleria, San
Alfonso de Ligorio, Madrid 1950, importante per le indicazioni d'archivio.
Studi: sono molti, ma scarsi quelli provvisti di
informazione seria. Manca tuttora uno studio sull'origine e sviluppo del
pensiero morale di A. inquadrato nelle correnti del Cinque-Settecento.
Notevoli: L. Gaudé, De morali systemate S. A., Romae 1894; S.
Mondini, Studio storico-critico sul sistema morale di S. A., Monza
1911; E. Ter-Haar, De systemate morali antiquorum probabilistarum,
Paderborn 1894; Id., Das Dekret des Papstes Innozenz XI über den
Probabilismus, Paderborn 1904; F. Delerue, Le système moral de S. A., St.
Etienne 1929; J. Aertnys, Probabilismus oder Aequi-Probabilismus,
Paderborn 1896; J. De Caigny, De genuino morali systemate S. A.,
Bruges 1901; G. Cacciatore, S. A. e il giansenismo, Firenze
1944; C. Keusch, Die Aszetik des h. A. v. L.,Paderborn 1924,
trad. ital., Milano 1931; C. Dillenschneider, La mariologie de S. A.,
Fribourg 1931, opera pregevole, da tenersi presente da chi voglia conoscere il
pensiero mariologico di A.; G. Cacciatore, La spiritualità di S. A.,
in Le scuole cattoliche di spiritualità, 3 ed., Milano 1949; M. de
Meulemeester, Influences ascétiques de S. A. en Belgique,
Esschen 1923.
Ricerche: S. A., Contributi bio-bibliogr.
, Brescia 1940; O. Gregorio, Ricerche intorno alla causa feudale perduta
nel 1723 da A. d. L., in Arch. Stor. per le prov. napol.,
n.s., XXIV (1953-55), pp. 183-203; Id., Bicentenario di un Duetto,
in Ecclesia, aprile 1960. É in corso una nuova edizione critica delle
opere ascetiche di A.; pubblicato un vol. di Introduzione generale, a cura
di O. Gregorio, G. Cacciatore, D. Capone, con "Premessa" di G. De
Luca, Ed. di Storia e Letteratura, Roma 1960: sembra il primo vol. di ricerca condotta
con metodo sulla letteratura religiosa del Sei-Settecento e sulla formazione
del pensiero ascetico di s. Alfonso. Per altre indicazioni bibliografiche
rimandiamo al vol. cit. del de Meulemeester, pp. 27-35.
SOURCE : http://www.treccani.it/enciclopedia/alfonso-maria-de-liguori-santo_(Dizionario-Biografico)/
Church of St. Alphonsus Liguori, Rome,
Œuvres de Saint Alphonse de Liguori : http://jesusmarie.free.fr/alphonse.html
Voir aussi : http://www.redemptorists.net/our-founder.cfm
