GLORIES OF MARY ALPHONSUS LIGUORI PDF

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The great Doctor of the Church, St. Alphonsus Liguori, has assembled here the very finest information about Our Lady, taken from the many writings of the Saints . Glories of Mary [Saint Alphonsus Liguori] on *FREE* shipping on qualifying offers. The Glories of Mary by Catholic Book Publishing is an edition of . The Glories of Mary is a classic book in the field of Roman Catholic Mariology, written during the 18th century by Saint Alphonsus Liguori, a Doctor of the Church.

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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. Hear, then, what happened. This Son, through envy, was falsely accused by His enemies; liguoru though the judge knew, and himself confessed, that He was innocent, yet, that he might not offend His enemies, marg 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 loguori the flower of His age by a barbarous death; for, by dint of torments and drained of all His blood, He was made to alphnosus 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 Kary Mary; Who, for the love she bore us, allphonsus willing to see Him sacrificed to Divine Justice by the barbarity of men.

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. 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 mayr that of her Son.

Hence, with reason, was she called by Richard of Saint Lawrence, “the Martyr of martyrs”; glorise of her can the words of Ligguori with all truth be livuori, “He ligiori crown thee a,phonsus a crown of tribulation;” that is to say, that that suffering itself, which exceeded maryy 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 alphnsus, 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. From this kary 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.

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. 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 Gloires supposes Mary thus speaking: 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. Hence Tauler alpjonsus, “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, alphonsuus 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: 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.

Ah, Mary was not only Queen of martyrs because her martyrdom, was longer than that of all others, but also because alphonwus was the greatest of all martyrdoms. Who, however, can measure its greatness? Gloriws 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.

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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 liguroi 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: Moreover, says Saint Antoninus, “while other martyrs lihuori 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 lguori not only suffered in her soul libuori that her Son endured in His body, but moreover the sight lgories 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 alpgonsus 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 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: Was it only at the foot of the cross?

Ah, much more than this, thou wast on the cross itself, crucified with thy Son. But all this is saying too little of Mary’s sorrows, since, as I have already observed, she suffered more in alphpnsus 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.

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.

Here we must reflect on another circumstance which rendered the martyrdom of Mary beyond all comparison greater than the torments of all the martyrs: The martyrs suffered under the torments inflicted on them alphonss 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 marh plates; but, as Saint Augustine remarks, “it seemed as if it was one who suffered, and another who glorids. A Saint Boniface had gloriees 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.

THE GLORIES OF MARY

We never enjoyed so luxurious a banquet as in the present moment, in which we joyfully suffer for the love of Jesus Christ. 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.

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.

Richard of Saint Victor confirms in a few words all that I have now said: 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 gglories 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 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 glorise all the torments of the martyrs united, was to say too little. 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.

Was not lguori crucified God sufficient to redeem us, that thou, His Mother, wouldst also go to be crucified with Him? Therefore, Blessed Albert the Great says, “that as we are under great obligations to Jesus for Alphonzus 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.

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While grieving she rejoiced,” says Simon of Cassia, that a sacrifice was offered for alphonus redemption of all, by which He who was angry was appeased. So great a love on the part g,ories Mary deserves our gratitude, and that gratitude should be shown by at least meditating upon and pitying her alphonxus 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: 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.

Wherefore the graces promised by Jesus to those alphknsus 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.

Gloies 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 gloies of Mary aids in obtaining eternal salvation.

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 liyuori 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, mmary that he had returned so many times because our Lord, who wished to show him mercy, had so ordered.

The Glories of Mary

On hearing this the dying man was touched, and began to weep: 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. 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 hlories 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. Lf 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.

Bonaventure, “if I have offended thee, in justice wound my heart; if I have served thee, I now ask wounds for lifuori reward. It is shameful to me to see my Lord Jesus wounded, and thee wounded with Him, and myself without a wound.

Ah, cease not, O advocate of sinners, to assist lgiuori 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 mxry 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.

In this valley of mry every man is born to weep, and all must suffer, by enduring the alphonss which are flories daily occurrence. But how much greater would the misery of life be, did we also know the future evils which await us! He conceals the trials which await us, that, whatever they may be, we may endure them but once.