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Charles Warren Stoddard St. Anthony of Padua - lector, orator, contemplative, wonder-worker - is considered to be the most popular Saint in the Catholic Church. He was of French descent, from Portugal, but worked in Italy as a Franciscan priest. Renowned for his incredible miracles - including preaching to the fish when people would not listen to him - he is most famous as "The Patron Saint of Lost Objects," but he bears many other great titles, e.g., Doctor of the Church, Hammer of Heretics, Storehouse of Sacred Scripture, Father of Mystic Theology, Ark of Both Testaments, Champion of the Sacred Heart, Apostle of Mary's Assumption, Protector of Seafarers and Patron of a Bountiful Harvest. St. Bonaventure said of him that "He possessed the science of the Angels, the faith of the Patriarchs, the foreknowledge of the Prophets, the zeal of the Apostles, the purity of virgins, the austerities of confessors, and the heroism of martyrs." In all, one will search hard in the annals of the Saints to find a more fascinating and inspiring life than that of St. Anthony of Padua.
From modest chapels to majestic cathedrals, and historic synagogues to modern mosques and Buddhist temples: this photo-filled, pocket-size guidebook presents 1,079 houses of worship in Manhattan and lays to rest the common perception that skyscrapers, bridges, and parks are the only defining moments in the architectural history of New York City. With his exhaustive research of the city's religious buildings, David W. Dunlap has revealed (and at times unearthed) an urban history that reinforces New York as a truly vibrant center of community and cultural diversity. Published in conjunction with a New-York Historical Society exhibition, From Abyssinian to Zion is a sometimes quirky, always intriguing journey of discovery for tourists as well as native New Yorkers. Which popular pizzeria occupies the site of the cradle of the Christian and Missionary Alliance movement, the Gospel Tabernacle? And where can you find the only house of worship in Manhattan built during the reign of Caesar Augustus? Arranged alphabetically, this handy guide chronicles both extant and historical structures and includes 650 original photographs and 250 photographs from rarely seen archives 24 detailed neighborhood maps, pinpointing the location of each building concise listings, with histories of the congregations, descriptions of architecture, and accounts of prominent priests, ministers, rabbis, imams, and leading personalities in many of the congregations
In this penetrating book written some five years before his death, Sheen explores the duality inherent in the vocation of the modern-day priest: his need, like that of Christ, to feel the holiness of God that binds him to the Father; and at the same time his need to become a victim, like Christ, for the world's sins, assuming its guilty and poverty in union with the Lord. "Those mysterious Priests" emphasizes the sense of obligation and spirituality that is such an essential part of any effective priesthood in the world of today.
Guidelines, devotions, and prayers for growth in the spirit of the "Saint of the World." Contains a short biography of this great Saint together with the most popular prayers to him. Text is in large type. Printed and illustrated in two colors.
Excerpt: 2. S. Antony of Padua was not only one of the greatest, but, perhaps, the most popular, among the preachers of the Middle Ages. His extant Sermons, or, as they might rather be called, Sermon Notes, though coming down to us with all the disadvantages of their skeleton form, nevertheless evince a grasp of the Sacred Volume which well entitles him to the name bestowed on him by Gregory IX., -"The Ark of the Testament." That which he exemplifies in his discourses, he shows in a not less striking manner by the "Concordantiæ Morales," which are now, for the first time, presented to the English reader. 3. To enter into the question of the allegorical interpretation of Scripture in which the Middle Ages delighted, would require a volume instead of a preface. [Further remarks on this subject may be seen, if the reader wishes it, in the introduction to my Mediæval Preachers.] It is not denied that many of the passages adduced by S. Antony could scarcely be quoted to a modern audience in the sense in which he applies them. Nevertheless even from these, by way of illustration, if not by way of proof, a preacher of the present century might learn much, as a few examples, presently to be given will, perhaps, prove. 4. The "Moral Concordances" have come down to us in a very imperfect state. They were long supposed to be lost, and indeed considerable doubts were entertained whether such a book had ever existed. S. Antony died in 1231, and the manuscript was not discovered till about 1638, when it was disinterred in the library attached to the Church called Aracoeli, in Rome. It seems to have been published without very much attention to the correctness of its references; and as its author had, of course, merely referred to the chapter, without the verse, a great portion of the mistakes which occur may be owing to such (then necessary) vagueness of quotation. Further, it would seem that the subjects and the texts had been written in parallel columns, so that sometimes the verse which ought to have been last on one list, has found its way into the section which follows. The references are throughout most incorrectly given; one book even of Holy Scripture being sometimes substituted for another, while the chapters are very frequently wrong, and the verses in the later edition badly quoted in, perhaps, one instance out of three. 5. In the present edition all the references have been verified, and have been made to correspond with the authorised version
100 Things Every Catholic Teen Should Know-Mark Hart & Todd Lemiux (Equipp Conference Only)
Among the followers of St. Francis there were saints and teachers who were endowed by God with a natural and supernatural kinship with their holy founder. They developed the Franciscan spirituality which had its origin in the simple practical life and the rules of St. Francis; and they gave further, clearer expression to it both by their lives and their writings. Thus they pointed out the characteristic traits of Franciscan spirituality, both in a practical and a theoretical way. Concerning the distinctive features of Franciscan spirituality, as contained in the Franciscan tradition, suffice it to say that its essence is doctrinal Christocentrism and practical imitation of Christ, conformity with Christ, prompted by love. Distinctive aspects of Franciscan piety are childlike love of God, our Father, devotion to the Humanity of Christ, His Sacred Heart, the Holy Eucharist, the mysteries of the Nativity and the Passion, His Virgin Mother Mary, and reverence for the Catholic priesthood. Franciscan love of God finds expression also in charity to our fellowmen, understanding them as our brothers, especially in aid to the poor and sick and in apostolic zeal for souls, Christian and pagan. Total poverty detaches the Franciscan soul from creatures, but at the same time it recognizes God in created things and uses the latter to mount to God. Emphasis is placed on the will, and hence on love and action above speculation. The atmosphere in which the Franciscan spirit develops is one of individual freedom of the spirit, absence of coercive and confining methods, love of enterprise, and a sense of realism. On the path of this traditional Franciscan way of life many have attained sainthood. Thus, The Seraphic Order, which recounts their lives and virtues, can well serve as a practical textbook of Franciscan spirituality.
In 1897 the Berwind-White Coal Mining Company founded Windber as a company town for its miners in the bituminous coal country of Pennsylvania. The Miners of Windber chronicles the coming of unionization to Windber, from the 1890s, when thousands of new immigrants flooded Pennsylvania in search of work, through the New Deal era of the 1930s, when the miners' rights to organize, join the United Mine Workers of America, and bargain collectively were recognized after years of bitter struggle. Mildred Allen Beik, a Windber native whose father entered the coal mines at age eleven in 1914, explores the struggle of miners and their families against the company, whose repressive policies encroached on every part of their lives. That Windber's population represented twenty-five different nationalities, including Slovaks, Hungarians, Poles, Italians, and Carpatho-Russians, was a potential obstacle to the solidarity of miners. Beik, however, shows how the immigrants overcame ethnic fragmentation by banding together as a class to unionize the mines. Work, family, church, fraternal societies, and civic institutions all proved critical as men and women alike adapted to new working conditions and to a new culture. Circumstance, if not principle, forced miners to embrace cultural pluralism in their fight for greater democracy, reforms of capitalism, and an inclusive, working-class, definition of what it meant to be an American. Beik draws on a wide variety of sources, including oral histories gathered from thirty-five of the oldest living immigrants in Windber, foreign-language newspapers, fraternal society collections, church manuscripts, public documents, union records, and census materials. The struggles of Windber's diverse working class undeniably mirror the efforts of working people everywhere to democratize the undemocratic America they knew. Their history suggests some of the possibilities and limitations, strengths and weaknesses, of worker protest in the early twentieth century.
A chronology of events, a history of the parishes, family histories.