When Jesus departed from Capernaum, He saw a man sitting in the custom house named Matthew; and He said to him: Follow Me. And he arose and followed Him’ (Saint Matthew 9:9).
The Apostle and Evangelist, so holy, which we celebrate today, has become an example for all men. As the Scripture tells us, he became one of the most distinguished friends of God, having been first a great sinner. As soon as the Lord speaks to the heart of Matthew, he immediately abandons everything to follow the Lord. What is condensed here we must do if we want to follow Christ: implement genuine and radical abandonment of everything that is not of God, which has taken possession of man’s heart. For God is a lover of hearts, and does not commune with anything that is external.
The path of the friends of God is totally dark and unknown. Appropriate are the words which speak of Job: ‘A man whose way is hidden, and God has surrounded him with darkness’ (Job 3:23). Man must bear all the reproaches heaped upon him on this rough road, in a self-denying way. Our Lord says everywhere: Follow Me, go through all things. I am He; do not go further; follow Me. If a man were to say: Lord, who are You, that I must follow You through such deep, gloomy, miserable paths? The Lord would reply, I am God and Man, and far more God.
If man is to be thus clothed with this Being, all the forms must of necessity be done away with, those that were ever received by him in all his powers of perception, knowledge, will, work, subjection, sensibility and self-seeking. When Saint Paul saw nothing, he saw God. When Elijah wrapped his face in his mantle, God came. All strong rocks are broken here; all on which the mind can rest disappear. Then, when all forms have ceased to exist, in the twinkling of an eye, the man is transformed. The Lord teaches us through Jeremiah: ‘You shall call Me Father and shall not cease to walk after Me’ (Jeremiah 3:19). This means, entering ever further in, ever nearer, so as to sink deeper in an unknown and unnamed abyss; and, above all ways, images and forms, and above all powers, to lose yourself, deny yourself and even un-form yourself.
In this lost condition, nothing is to be seen but a ground which rests upon itself, every one being, one life. It is thus, man may say, that he becomes, unknowing, unloving and senseless. This is not the result of natural qualities, but of the transformation, wrought by the Spirit of God in the created spirit, in the fathomless lost condition of the created spirit, and in his unconditional surrendering. We may say of this, that God knows, loves and gives Himself thus; for man is nothing but a life, a being and action. Those who see in this way, with undue liberty and with false light, are in the most perilous state possible in this life. The way by which we must arrive at the goal, is through the precious life and sufferings of our dear Lord; for He is the Way by which we must go, and He is the Truth which lightens all in this way.
Cast in the same mold and filled with the same spirit, they labored, prayed, and fasted together-all for the glory of God, the benefit of the Church, the good of religion, and the salvation of souls. Doubtless they effected more by their saintly lives and supplications before the throne of mercy than by their sermons, however eloquent and earnest these were.
The early writers speak of none of Saint Dominic's first disciples more frequently, or in terms of higher praise, than of Blessed Bertrand of Garrigue. They represent him as pious, candid, humble, zealous, much given to prayer, extremely mortified. If we may judge by their representation of him, he was a true Israelite in whom there was no guile, greatly beloved by Saint Dominic, one of his most frequently chosen companions in labor and travel. For this reason, as well as because they had toiled together for years, one can but believe that Bertrand was one of the first to whom Dominic made known his design of establishing an apostolic order, whose primary object should be the salvation of souls through an active ministry, and whose field of operation should embrace the world. In spite of his modesty and retiring manners, Bertrand was the kind of a man who would espouse such a cause with his whole heart, for the grace of God ever impelled him to do all in his power to increase the harvest of heaven.(The First Disciples of Saint Dominic, The Very Reverand Victor F. O'Daniel, O.P., S.T.M., Litt.D., 1928)
BLESSED JANE, popularly called Vanna, belonged to July 23 the peasant class, and was born at Carnajola, near Orvieto, in Italy, A.D. 1264. She was left an orphan at the age of five, and some of her playfellows told her that, now she had neither father nor mother, there was no one to care for her. Little Jane immediately led them to the church, and pointing to a picture of the Guardian Angel, said, " Behold him who will hold the place of father and mother to me. I have a better parent than you." Divine Providence came to the assistance of the little orphan, and she was adopted by some members of her family who lived at Orvieto. These people were anxious that she should enter the married state as soon as her age would permit, but Jane's heart had been consecrated from childhood to a Heavenly Spouse. To escape their importunity she fled to the house of a friend who lived in the country, and entered the Third Order of Saint Dominic.(Short Lives of Dominican Saints, 205-208 (1901)).
In the school of the Divine Master she was taught the virtues of the religious life, detachment from earthly things, patience, obedience, humility, a tender charity for the poor and the sick ; above all, an ardent love of God. So brightly did this heavenly flame burn within her, that, during her long devotions, which occupied great part of the day, she could bear only the lightest clothing, and the bare mention of the love of Jesus, of the maternal goodness of Mary, or of the sufferings of a martyr, sufficed to throw her into an ecstasy. Every Good Friday but one, during the last nine years of her life, she was favoured with an extraordinary rapture, lasting from mid-day until evening, during which her body lay stiff and motionless in the attitude of the crucifix, and her bones were distinctly heard to crack, as though being violently dislocated.
One Christmas night, as she was grieving that sickness prevented her from assisting at Midnight Mass and receiving the Divine Infant in Holy Communion, her little chamber was miraculously flooded with light, in the midst of which appeared a white Host, which descended into her breast. On another occasion, when she was again confined to her bed by illness, our Blessed Lady appeared to her, bearing the Divine Infant in her arms. " Jane," said the Holy Child, " thou canst not to-day receive Me in Holy Communion, but I am ever thine by grace."
Blessed Jane strove to conceal from the knowledge of all the Divine favours which were lavished upon her; she sincerely regarded herself as the worst of sinners, and nothing caused her so much pain as to see herself treated with respect and veneration. On the other hand, she looked upon those who ill-treated her as her benefactors. One day, when a woman had grossly insulted her, she said, " I am sorry that I am so weak as to be unable to do a severe penance for this poor woman's sins; at any rate, I shall have the pleasure of saying two hundred Paters and Aves for her." Hence it passed into a proverb at Orvieto, that, in order to obtain an abundant share in Sister Jane's prayers, one must do her some injury.
She was endowed with the gift of prophecy, and amongst other things predicted some of the miracles which she was to work after her death. She had to endure cruel persecution from the devils, who were sometimes suffered to beat and otherwise ill-treat her; but she bore all with the utmost courage and patience.
Towards the close of her life, Blessed Jane had the happiness of having for her spiritual director Blessed James of Bevagna, who was at that time exercising the office of Lector and Preacher in the Convent at Orvieto. At the beginning of the August of 1301, this holy man had occasion to visit the Convent he had founded at Bevagna, and there he was attacked by his last illness and happily departed to our Lord. On the morning of his death, Blessed Jane, who did not even know that he was ill, was praying in the Church of the Friars at Orvieto, when she saw her holy confessor coming towards her. She was greatly rejoiced at the sight, and begged him to hear her confession, which he accordingly did. He then gave her his belt and his knife, to keep in remembrance of him. In the course of the afternoon, Blessed Jane sent a small present to the Convent by a servant, who brought back word that Father James was dying at Bevagna. " Impossible !" said the servant of God, " I saw him in church this morning; " and she produced the things which he had given her and which the Fathers perfectly recognised as having been those used by her saintly director. They then despatched messengers to Bevagna, who found that Blessed James had indeed died that morning, and that his body was lying exposed in the church.
Blessed Jane prepared for her own last passage with the greatest fervour, and, fortified by the holy Sacraments of the Church, departed to her Spouse on the 23rd of July, A.D. 1306. Many visions and miracles bore witness to the glory which she had attained in heaven. Fifteen months after her death, when her body was removed to a more fitting resting-place, it was found perfectly flexible and incorrupt. She was beatified by Benedict XIV.
"Martha, Martha, you are anxious and worried about many things.There is need of only one thing.Mary has chosen the better part and it will not be taken from her."However, Christ does not ignore or reproach Martha for her hospitality who, like Abraham, has the great honor of personally serving the Lord. Instead, Christ responds to Martha's complaints and says: do not be anxious about your perception of others or your own slights. Be focused, instead, on the one thing that is important: the Word of God.
I rejoice in my sufferings for your sake, and in my flesh I am filling up what is lacking in the afflictions of Christ on behalf of his body, which is the church, of which I am a minister . . . .Although Saint Paul has suffered for Christ, that suffering is a cause for his rejoicing exactly because it has been endured in service to Christ. Suffering too can be offered and endured in service to our Lord. We need look no farther than the great and Venerable Pope John Paul II and Blessed Mother Theresa to see contemporary examples of this truth.
The LORD'S fire came down and consumed the holocaust, wood, stones, and dust, and it lapped up the water in the trench. Seeing this, all the people fell prostrate and said, "The LORD is God! The LORD is God!"(1 Kgs 18: 38-39). Immediately upon the people's acclamation that the Lord is God, a hard rain began to fall, ending a serious and prolonged drought that had plagued the area.
You shall love the Lord, your God,Jesus, then, tells him that he has correctly recited the law, and that by faithfully following these commands he "will live." But, the man wishes to justify himself (his own knowledge of the law or his own life), so he further questions Jesus, asking "And who is my neighbor?"
with all your heart,
with all your being,
with all your strength,
and with all your mind,
and your neighbor as yourself.
"A man fell victim to robbersJesus then poses this question to his scholarly interlocutor:
as he went down from Jerusalem to Jericho.
They stripped and beat him and went off leaving him half-dead.
A priest happened to be going down that road,
but when he saw him, he passed by on the opposite side.
Likewise a Levite came to the place,
and when he saw him, he passed by on the opposite side.
But a Samaritan traveler who came upon him
was moved with compassion at the sight.
He approached the victim,
poured oil and wine over his wounds and bandaged them.
Then he lifted him up on his own animal,
took him to an inn, and cared for him.
The next day he took out two silver coins
and gave them to the innkeeper with the instruction,
'Take care of him.
If you spend more than what I have given you,
I shall repay you on my way back.'
Which of these three, in your opinion,When the man acknowledges that the good Samaritan, who helped the injured man, was the neighbor because he treated the injured man with mercy, Christ tells him: "Go and do likewise."
was neighbor to the robbers' victim?"
The parable of the Good Samaritan offers two particularly important clarifications. Until that time, the concept of “neighbor” was understood as referring essentially to one’s countrymen and to foreigners who had settled in the land of Israel; in other words, to the closely-knit community of a single country or people. This limit is now abolished. Anyone who needs me, and whom I can help, is my neighbor. The concept of “neighbor” is now universalized, yet it remains concrete. Despite being extended to all mankind, it is not reduced to a generic, abstract and undemanding expression of love, but calls for my own practical commitment here and now.
The Church has the duty to interpret ever anew this relationship between near and far with regard to the actual daily life of her members. Lastly, we should especially mention the great parable of the Last Judgment (cf. Matthew 25:31-46), in which love becomes the criterion for the definitive decision about a human life's worth or lack thereof. Jesus identifies himself with those in need, with the hungry, the thirsty, the stranger, the naked, the sick and those in prison. "As you did it to one of the least of these my brethren, you did it to me" (Matthew 25:40). Love of God and love of neighbor have become one: In the least of the brethren we find Jesus himself, and in Jesus we find God.
Nero fastened the guilt [for the great fire of Rome] and inflicted the most exquisite tortures on a class hated for their abominations, called Christians by the populace. Christus, from whom the name had its origin, suffered the extreme penalty during the reign of Tiberius at the hands of one of our procurators, Pontius Pilatus, and a most mischievous superstition, thus checked for the moment, again broke out not only in Judaea, the first source of the evil, but even in Rome, where all things hideous and shameful from every part of the world find their centre and become popular. Accordingly, an arrest was first made of all who pleaded guilty; then, upon their information, an immense multitude was convicted, not so much of the crime of firing the city, as of hatred against mankind. Mockery of every sort was added to their deaths. Covered with the skins of beasts, they were torn by dogs and perished, or were nailed to crosses, or were doomed to the flames and burnt, to serve as a nightly illumination, when daylight had expired.(Tacitus, Annales, 15, 44)
Nero offered his gardens for the spectacle, and was exhibiting a show in the circus, while he mingled with the people in the dress of a charioteer or stood aloft on a car. Hence, even for criminals who deserved extreme and exemplary punishment, there arose a feeling of compassion; for it was not, as it seemed, for the public good, but to glut one man's cruelty, that they were being destroyed.
(Pope Clement I, Letter to the Corinthians, Liturgy of the Hours)Let us leave behind the examples from times of old, and come to those who struggled closest to us; let us consider the noble models of our own generation. It was through jealousy and envy that the greatest and most upright pillars of the Church were persecuted and struggled unto death. Let us set before our eyes the good apostles. First of all, Peter, who because of unreasonable jealousy, suffered not merely once or twice but many times, and , having thus given his witness, went to the place of glory that he deserved. It was through jealousy and conflict that Paul showed the way to the prize for perseverance. He was put in chains seven times, sent into exile, and stoned; a herald both in the east and the west, he achieved a noble fame by his faith. He taught justice to all the world and, he gave his witness before those in authority; then he left this world and was taken up into the holy place, a superb example of endurance.
Around these men with their holy lives there gathered a great thong of the elect, who, though victims of jealousy, gave us the finest example of endurance in the midst of many indignities and tortures. Through jealousy women were tormented like Dirce or the daughters of Danaus, suffering terrible and unholy acts of violence. But they courageously finished the course of faith and despite their bodily weakness won a noble prize. It was jealousy that separated wives from husbands, and violated the words of our father Adam: This is now bone of my bone and flesh of my flesh. Jealousy and strife have overthrown cities and uprooted mighty nations.We are writing this, beloved, not only for your admonition but also as a reminder to ourselves; for we are placed in the same arena, and the same contest lies before us. Hence we ought to put aside vain and useless concerns and go straight to the glorious and venerable norm which is our tradition, and we should consider what is good, pleasing and acceptable in the sight of him who made us. Let us fix our gaze on the blood of Christ, realizing how precious it is to his Father, since it was shed for our salvation and brought the grace of repentance to all the world.
Dear brothers and sisters!
The biblical texts of this Eucharistic Liturgy of the Solemnity of Saints Peter and Paul, in their great wealth, highlight a theme that could be summarized thus: God is close to his faithful servants and frees them from all evil, and frees the Church from negative powers. It is the theme of the freedom of the Church, which has a historical aspect and another more deeply spiritual one.
This theme runs through today's Liturgy of the Word. The first and second readings speak, respectively, of St Peter and St Paul, emphasizing precisely the liberating action of God in them. Especially the text from the Acts of the Apostles describes in abundant detail the intervention of the Angel of the Lord, who releases Peter from the chains and leads him outside the prison in Jerusalem, where he had been locked up, under close supervision, by King Herod (cf. at 12.1 to 11). Paul, however, writing to Timothy when he feels close to the end of his earthly life, takes stock which shows that the Lord was always near him and freed him from many dangers and frees him still by introducing him into His eternal Kingdom ( see 2 Tim 4, 6-8.17-18). The theme is reinforced by the Responsorial Psalm (Ps 33), and also finds a particular development in the Gospel of Peter's confession, where Christ promises that the powers of hell shall not prevail against his Church (cf. Mt 16:18).
Observing closely we note a certain progression regarding this issue. In the first reading a specific episode is narrated that shows the Lord's intervention to free Peter from prison. In the second Paul, on the basis of his extraordinary apostolic experience, is convinced that the Lord, who already freed him "from the mouth of the lion "delivers him" from all evil", by opening the doors of Heaven to him. In the Gospel we no longer speak of the individual Apostles, but the Church as a whole and its safekeeping from the forces of evil, in the widest and most profound sense. Thus we see that the promise of Jesus - "the powers of hell shall not prevail" on the Church – yes, includes the historical experience of persecution suffered by Peter and Paul and other witnesses of the Gospel, but it goes further, wanting to protect especially against threats of a spiritual order, as Paul himself writes in his Letter to the Ephesians: " For our struggle is not with flesh and blood but with the principalities, with the powers, with the world rulers of this present darkness, with the evil spirits in the heavens"(Eph 6:12).
Indeed, if we think of the two millennia of Church history, we can see that - as the Lord Jesus had announced (cf. Mt 10.16-33) – Christians have never been lacking in trials, which in some periods and places have assumed the character of real persecution. These, however, despite the suffering they cause, are not the greatest danger for the Church. In fact it suffers greatest damage from what pollutes the Christian faith and life of its members and its communities, eroding the integrity of the Mystical Body, weakening its ability to prophesy and witness, tarnishing the beauty of its face. This reality is already attested in the Pauline Epistle. The First Epistle to the Corinthians, for example, responds to some problems of divisions, inconsistencies, of infidelity to the Gospel which seriously threaten the Church. But the Second Letter to Timothy – of which we heard an excerpt - speaks about the dangers of the "last days", identifying them with negative attitudes that belong to the world and can infect the Christian community: selfishness, vanity, pride, love of money, etc. (cf. 3.1 to 5). The Apostle’s conclusion is reassuring: men who do wrong - he writes - "will not make further progress, for their foolishness will be plain to all" (3.9). There is therefore a guarantee of freedom promised by God to the Church, it is freedom from the material bonds that seek to prevent or coerce mission, both through spiritual and moral evils, which may affect its authenticity and credibility.
The theme of the freedom of the Church, guaranteed by Christ to Peter, also has a specific relevance to the rite of the imposition of the pallium, which we renew today for thirty-eight metropolitan archbishops, to whom I address my most cordial greeting, extending with it affection to all who have wanted to accompany them on this pilgrimage. Communion with Peter and his successors, in fact, is the guarantee of freedom for the Church's Pastors and the Communities entrusted to them. It is highlighted on both levels in the aforementioned reflections. Historically, union with the Apostolic See, ensures the particular Churches and Episcopal Conferences freedom with respect to local, national or supranational powers, that can sometimes hinder the mission of the ecclesial Church. Furthermore, and most essentially, the Petrine ministry is a guarantee of freedom in the sense of full adherence to truth and authentic tradition, so that the People of God may be preserved from mistakes concerning faith and morals. Hence the fact that each year the new Metropolitans come to Rome to receive the pallium from the hands of the Pope, must be understood in its proper meaning, as a gesture of communion, and the issue of freedom of the Church gives us a particularly important key for interpretation. This is evident in the case of churches marked by persecution, or subject to political interference or other hardships. But this is no less relevant in the case of communities that suffer the influence of misleading doctrines or ideological tendencies and practices contrary to the Gospel. Thus the pallium becomes, in this sense, a pledge of freedom, similar to the "yoke" of Jesus, that He invites us to take up, each on their shoulders (Mt 11:29-30). While demanding, the commandment of Christ is "sweet and light" and instead of weighing down on the bearer, it lifts him up, thus the bond with the Apostolic See – while challenging – sustains the Pastor and the portion of the Church entrusted to his care, making them freer and stronger.
I would like to draw a final point from the Word of God, in particular from Christ's promise that the powers of hell shall not prevail against his Church. These words may also have a significant ecumenical value, since, as I mentioned earlier, one of the typical effects of the Devil is division within the Church community. The divisions are in fact symptoms of the power of sin, which continues to act in members of the Church even after redemption. But the word of Christ is clear: " Non praevalebunt – it will not prevail" (Matt. 16:18). The unity of the Church is rooted in its union with Christ, and the cause of full Christian unity - always to be sought and renewed from generation to generation - is well supported by his prayer and his promise. In the fight against the spirit of evil, God has given us in Jesus the 'Advocate', defender, and after his Easter, "another Paraclete" (Jn 14:16), the Holy Spirit, which remains with us always and leads the Church into the fullness of truth (cf. Jn 14:16; 16:13), which is also the fullness of charity and unity. With these feelings of confident hope, I am pleased to greet the delegation of the Patriarchate of Constantinople, which, in the beautiful custom of reciprocal visits, participates in the celebrations of the patron saints of Rome. Together we thank God for progress in ecumenical relations between Catholics and Orthodox, and we renew our commitment to generously reciprocate to God's grace, which leads us to full communion.
Dear friends, I cordially greet all of you: Cardinals, Brother Bishops, Ambassadors and civil authorities, in particular the Mayor of Rome, priests, religious and lay faithful. Thank you for your presence. May the Saints Peter and Paul help you to grow in love for the holy Church, the Mystical Body of Christ the Lord and messenger of unity and peace for all men. May they also help you to offer the hardships and sufferings endured for fidelity to the Gospel with joy for her holiness and her mission. May the Virgin Mary, Queen of Apostles and Mother of the Church, always watch over you and especially over the Ministry of metropolitan archbishops. With her heavenly help may you always live and act in that freedom that Christ has won for us. Amen.
Jesus cautions the man to whom He is speaking to not let the affairs of the world get in the way of God's work ("Let the dead bury their dead . . ."), but exhorts him to follow Him by going out to "proclaim the kingdom of God."And to another [Jesus] said, “Follow me.”But he replied, “Lord, let me go first and bury my father.”But he answered him, “Let the dead bury their dead.But you, go and proclaim the kingdom of God.”
For freedom Christ set us free . . . [b]ut do not use this freedom as an opportunity for the flesh . . . live by the Spirit and you will certainly not gratify the desire of the flesh. For the flesh has desires against the Spirit, and the Spirit against the flesh; these are opposed to each other, so that you may not do what you want.So, we see that the "flesh"--the world--is not in-line with the Spirit, and, indeed, has not been since the time of Christ and His Apostles. Today's struggles of the faith against a faithless world is not new. That is why we must focus on serving the Lord. Only in serving God and following His commands do we live the freedom of our lives as we are destined to do by the Father and have been redeemed by the Son. Faithlessness, denial of God, living as though God does not exist, putting the Lord off to another day--all of these things keep us enslaved to the sin of selfishness. We are to focus on serving the Lord; serving ourselves entraps us in sin and death and rejects the freedom that Christ has won for us.
The Holy Father explained how St. Thomas' masterpiece, the "Summa Theologica", contains 512 questions and 2,669 articles in which the saint "precisely, clearly and pertinently" outlines the truths of faith as they emerge from "the teachings of Holy Scripture and of the Fathers of the Church, especially St. Augustine". This exertion "of the human mind was always illuminated - as St. Thomas' own life shows - by prayer, by the light that comes from on high.
"In his 'Summa'", the Pope added, "St. Thomas starts from the fact that God exists in three different ways: God exists in Himself, He is the principle and end of all things, so all creatures come from and depend upon Him. Secondly, God is present through His Grace in the life and activity of Christians, of the saints. Finally, God is present in a very special way in the person of Christ, and in the Sacraments which derive from His work of redemption".
"St. Thomas dedicates special attention to the mystery of the Eucharist, to which he was particularly devoted", said Benedict XVI, encouraging people "to follow the example of the saints and love this Sacrament. Let us participate devotedly in Mass in order to obtain its spiritual fruits; let us feed from the Body and Blood of the Lord that we may be incessantly nourished by divine Grace; let us pause willingly and often in the company of the Blessed Sacrament".
The Holy Father went on: "What St. Thomas explained with academic rigour in his main theological works such as the ' Summa Theologica' was also expressed in his preaching", the content of which "corresponds almost in its entirety to the structure of the Catechism of the Catholic Church. Indeed, in a time such as our own of renewed commitment to evangelisation, catechism and preaching must never lack the following fundamental themes: what we believe, i.e., the Creed; what we pray, i.e., the Our Father and the Ave Maria; and what we live as biblical revelation teaches us, i.e., the law of the love of God and neighbour and the Ten Commandments".
"In his brief 'Devotissima expositio super symbolum apostolorum', St. Thomas explains the importance of faith. Through it, he says, the soul is united to God, ... life is given a clear direction and we can easily overcome temptations. To those who object that faith is foolish because it makes us believe something that does not enter into the experience of the senses, St. Thomas offers a very detailed response, claiming that this is an inconsistent objection because human intelligence is limited and cannot know everything.
"Only if we were able to have perfect knowledge of all things visible and invisible would it be foolish to accept truth out of pure faith", said the Pope. "Moreover, as St. Thomas observes, it is impossible to live without entrusting ourselves to the experience of others, when our personal knowledge does not extend far enough. Thus it is reasonable to have faith in God Who reveals Himself, and in the witness of the Apostles".
Commenting on the article of the Creed concerning the incarnation of the Divine Word, St. Thomas says that "the Christian faith is reinforced in the light of the mystery of the Incarnation; hope emerges more trustingly at the thought that the Son of God came among us as one of us, to communicate His divinity to mankind; charity is revived because there is no more evident sign of God's love for us than to see the Creator of the universe Himself become a creature", said the Holy Father.
"St. Thomas, like all saints, was greatly devoted to the Blessed Virgin", Pope Benedict concluded. "He gave her a stupendous title: 'Triclinium totius Trinitatis'; in other words, the place where the Trinity finds repose because, thanks to the Incarnation, the three divine persons dwell in her as in no other creature, and experience the delight and joy of living in her soul full of Grace. Through her intercession we can obtain any kind of help".AG/ VIS 20100623 (720)
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