—One goes to God only on one's knees; but man is too proud and fatuous to bend them (Saint Augustine).
—In the name of Jesus, let every knee bend in heaven, on earth, and in hell (Saint Paul).
If men could see you with the senses of the body, just as you are in the Most Holy Sacrament, they would all fall on their knees, face to the ground, to adore you irresistibly, even your most bitter enemies. But you have told me many times that freedom without proof is a hollow word that has no meaning. And because you created man free, you have placed a veil on this Sacrament, Mystery of Love and Faith, so that we would only contemplate you with that sixth sense of faith, which grows with humility and is atrophied and annulled with fatuity and pride, in order to prove free will in this way.
If I saw you with my physical senses I would kneel down, and why should I not see you with them and remain standing? Where is the “new man” in me? Oh, no! Now, more than ever, I will kneel down. I will kneel down, as Thomas did when, recognizing your divinity, he exclaimed: My Lord and my God! As Peter kneeled down when he confessed you as the Son of God; as Magdalene kneeled down, as the lame and lepers kneeled down, and the little blind people whom you healed; so I kneel down, with that signature, that gesture, the most natural, which constitutes in itself an act of faith, just as I would do if you drew back the veil of the Sacrament and I could see you face to face.
I know, Lord, that the Israelites ate the paschal lamb standing up, but because that was only a figure, a symbol, a promise; but… nothing more, and the promises are expected standing up. But in the fullness of time, You, in the Eucharist, are no longer a symbol, as many pretend, but the most living reality: You are Flesh and Blood, our food. And in all times You have placed living torches that bear witness to this reality. Thus Angela of Foligno, thus Elizabeth of Reute, Nicholas von Flue, Catherine of Siena, Louise Lateau, Anne Catherine Emmerich, Sister Maria Martha Chambon, Therese Neumann and so many others. If You left the Holy Mass, a bloodless renewal of the same Sacrifice of the Cross, also as a memorial of Your Passion and Death, and already at the beginning You prostrated Yourself on the ground next to the rock of Gethsemane, what less can I do than prostrate myself with You, at the moment of receiving that same blood that You sweated and shed?
“On my knees before this great Sacrament; “Let the Old Testament give way to the new Rite and let faith supply the weakness of our senses”; thus prays the Church in the “Tantum ergo”. You said very clearly, Lord: “new wine cannot be put into old wineskins”. If the Israelites remained standing, encouraging the hope of a promise, we, who have truly progressed, WISH TO KNEEL, and so we will, to receive and eat BEING IN SANCTIFYING GRACE (THAT IS: WITHOUT MORTAL SIN THROUGH SACRAMENTAL CONFESSION) the Same Reality that is present in all and even in the smallest particle of the consecrated host that we will receive IN THE MOUTH, not allowing it to be given to us in the hand because the consecrated particles (where you are complete with your Body, Blood, Soul and Divinity) would fall to the ground and other parts, something that we will never allow on our part.
We have every right to DEMAND that the Eucharist be given to us on our knees and in the mouth. And so, without fear or hesitation, we will demand it for love of You, and if we cannot obtain it, we will seek those pastors who have enough reverence to do so.
Praise be to the Most Holy Sacrament of the Altar!
One night, while praying alone, Padre Pio opened his eyes to find an old man standing before him. Confused, he asked, “Who are you? What do you want?”
The man replied, “I am Pietro Di Mauro. I died in this friary in 1908, and I am still in purgatory. I need a holy Mass to be freed.”
Padre Pio promised to pray for him. The next day, he discovered records confirming the man’s death exactly as described.
This wasn’t the only time souls from purgatory sought Padre Pio’s prayers. He once said, “As many souls of the dead come up this road as that of the souls of the living.”
A powerful reminder of the importance of prayer and the Mass for the faithful departed!
“In the Catholic Church, we must take the utmost care to hold fast to what has been believed everywhere, always, and by everyone.”
— St. Vincent of Lerins, Commonitorium
St. Vincent of Lerins’ declaration is not just a theological formula; it is a hymn to the stability of the faith amidst the storms of history. This principle not only guides the intellect in doctrinal discernment but also touches the heart of the believer with the certainty that by remaining faithful to what has always been believed, we walk in the light of eternal Truth.
It is not merely a technical rule or a pragmatic tool; it is a manifestation of the very nature of the Christian faith, an echo of God’s love, which does not change and cannot be betrayed. This article delves into the dimensions of this principle, not merely to describe it but to explore its scope, foundation, strength, and beauty.
I. THE VICENTIAN PRINCIPLE: NATURE AND DIMENSION
In his Commonitorium, St. Vincent of Lerins offers us a criterion for distinguishing true doctrine from heresies:
“True faith is that which has been believed everywhere, always, and by everyone.”
This principle has three fundamental dimensions, which are not merely descriptive but express the very nature of revealed Truth.
1. UNIVERSALITY (UBIQUE)
True faith must be accepted throughout the Church, without regional or cultural exceptions. This does not imply superficial uniformity but an essential unity in faith.
St. Thomas Aquinas reinforces this point by teaching that the truth of faith is catholica because it is not limited by space or time but belongs to the fullness of Christ’s Mystical Body:
“The Catholic faith is one because it is meant to unite all men in the same revealed Truth.”
2. ANTIQUITY (SEMPER)
True faith is not a recent invention or a reinterpretation of what has already been received; it is a continuous testimony from the Apostles. Antiquity is not measured merely in chronological terms but in its uninterrupted connection to apostolic Tradition.
St. Augustine expressed this clearly:
“That which is truly Catholic is not new, but what has always been believed from the beginning.”
3. CONSENSUS (AB OMNIBUS)
True faith is that which has been accepted by the entire body of the Church, not by an intellectual elite or an isolated group. This consensus reflects the sensus fidelium, the supernatural instinct of the faithful guided by the Holy Spirit.
St. Leo the Great strongly affirmed:
“What has been believed by God’s people from the beginning cannot be doubted, for in it resounds the voice of Christ who lives in His Church.”
II. THE SCOPE OF THE VICENTIAN PRINCIPLE
The Vicentian principle does not only have doctrinal application but encompasses the entire life of the Church: liturgy, morality, and spirituality.
1. IN DOCTRINE: AN INCORRUPT FAITH
The principle ensures that any legitimate doctrinal development must be consistent with what has been received. Blessed John Henry Newman stated:
“Authentic development does not alter the substance of the faith but unfolds and clarifies it. Any contradiction with the ancient is a sign of corruption.”
2. IN LITURGY: A FAITH THAT PRAYS
Liturgy is the visible expression of the faith. The Vicentian principle ensures that any liturgical reform must be in continuity with Tradition. St. Pius V declared when promulgating the Tridentine Mass:
“Nothing should be added to what has been transmitted to us, for what has been consecrated by Tradition needs no correction.”
3. IN MORALITY: AN ETERNAL LAW
Christian morality is not a flexible ethical system but an expression of Divine Law. St. Francis de Sales remarked:
“The love of God does not change, nor does His law. What was holy yesterday remains holy today and will be for all eternity.”
III. THE VICENTIAN PRINCIPLE AS A RESPONSE TO HERESIES
Throughout history, the Vicentian principle has been an essential criterion for refuting heresies and preserving the faith.
1. THE ARIAN CRISIS
St. Athanasius defended the consubstantiality of the Son with the Father by appealing to the Church’s consensus:
“We do not preach something new, but what the Church has always believed: that the Son is of the same essence as the Father.”
2. PELAGIANISM
St. Augustine refuted Pelagius by demonstrating that the doctrine of grace is part of the deposit of faith:
“Grace is not an addition but the foundation of our faith, received from Christ Himself.”
3. THE DIVINE MOTHERHOOD
At the Council of Ephesus, St. Cyril of Alexandria defended Mary as Theotokos, showing that this truth is rooted in Tradition:
“What we say of Mary, we say of Christ, for she is the Mother of the Incarnate Word.”
IV. THE VICENTIAN PRINCIPLE IN THE RELATIONSHIP BETWEEN LEX ORANDI AND LEX CREDENDI
The Catholic faith is not only professed in words but lived and expressed through liturgical prayer. This inseparable link between lex orandi (the law of prayer) and lex credendi (the law of faith) is a direct manifestation of the Vicentian principle: what has always been believed has always been prayed. The liturgy is a living testimony to the continuity of faith.
1. LITURGY AS AN EXPRESSION OF TRUTH
St. Vincent of Lerins does not only refer to doctrine in its conceptual form but also to its expression in the Church’s life. Liturgy, as the highest public act of worship to God, reflects and guards the deposit of faith.
2. LEX ORANDI, LEX CREDENDI: A VITAL RELATIONSHIP
The principle lex orandi, lex credendi affirms that how we pray reflects and forms our faith. If the Church’s prayer deviates from Tradition, the faith itself can be endangered.
3. LITURGY AS A TESTIMONY OF TRADITION
Continuity in liturgy ensures that the faith remains rooted in its apostolic source. Radical changes in liturgical expressions can obscure essential truths. Dom Prosper Guéranger noted:
“The liturgy is living Tradition because it radiates what the Church has always believed.”
V. CONCLUSION: A CALL TO SUPREME FAITHFULNESS
The Vicentian principle is not just a theological norm; it is a hymn to eternal Truth, a tribute to the fidelity of Christ, who promised that the gates of hell would not prevail against His Church.
St. Vincent expressed it masterfully:
“True faith does not need novelty, for in it shines the light of eternity.”
This principle challenges us to be guardians of Truth with clear minds and burning hearts, trusting that by remaining faithful to what has always been believed, we walk toward the God who never changes.
OMO
BIBLIOGRAPHY
1. St. Vincent of Lerins. Commonitorium. Classic translations.
2. St. Thomas Aquinas. Summa Theologiae.
3. St. Augustine. De Doctrina Christiana.
4. St. Leo the Great. Sermons and Dogmatic Letters.
5. Blessed John Henry Newman. Essay on the Development of Christian Doctrine.
6. St. Pius X. Pascendi Dominici Gregis and Breviary liturgical reforms.
7. St. Athanasius. Writings against Arianism.
8. St. Cyril of Alexandria. Dogmatic Letters.
9. St. Francis de Sales. Introduction to the Devout Life.
10. St. Pius V. Quo Primum.
11. Dom Prosper Guéranger. The Liturgical Year and other traditional liturgical texts.
Death, that boundary feared by so many, is in truth the portal to eternal life. For the righteous, it is not a grim ending but the beginning of fulfillment. It is the moment when the soul, after a long pilgrimage, finds rest in the arms of the Father. How can what seems like defeat actually be the greatest victory? This is what the great saints, mystics, and Doctors of the Church have taught us: the death of the righteous is the fulfillment of surrender, the passage into glory, the ultimate embrace with eternal Love.
THE DEATH OF THE RIGHTEOUS: NOT FEAR, BUT HOPE
From the earliest centuries, Christians have understood death as merely a transition. The Church Fathers, such as Saint Augustine, declared that the righteous do not truly die but are born into true life:
“You have made us for Yourself, Lord, and our heart is restless until it rests in You.”
The righteous fear not death because they know that crossing this threshold means reaching the home for which they were created. Saint Ambrose described death as liberation:
“Death is not an end, but a passage. We leave behind the chains of this life to fly toward the freedom of eternity.”
Is this mere escapism, a consolation for the weak? No, it is the deepest truth. As Saint Paul said:
“For to me, life is Christ and death is gain” (Philippians 1:21).
For the righteous, death is gain because everything that seemed lost is transformed into fulfillment. The Psalm proclaims this with sublime hope:
“Precious in the eyes of the Lord is the death of His saints” (Psalm 115:15).
The righteous do not fear because they know their death will be the moment when their soul rests in the embrace of God.
THE PHILOSOPHY OF DETACHMENT: THE PATH TO ETERNAL LIFE
The righteous do not face death with fear because they have learned to die before dying. This is the great teaching of the Church’s mystics: detachment. Saint John of the Cross proclaimed:
“To come to possess all, desire the possession of nothing.”
This detachment is not mere material renunciation but a total surrender to God. It is the renunciation of attachments, pride, and fear so that the heart may be free, with God as its only master. Dying to oneself, as Jesus said, is the path to life:
“Whoever loses their life for my sake will find it” (Matthew 16:25).
The righteous, who live interior detachment, do not see death as a loss but as the fulfillment of their hope. Saint Francis of Assisi, in his Canticle of the Creatures, called death “sister”:
“Praised be You, my Lord, for our Sister Bodily Death, from whom no living person can escape.”
Francis embraced it not as an enemy but as an ally leading him to the ultimate encounter with his Creator.
DEATH: UNION WITH THE BELOVED
Saint Teresa of Avila, who lived with a constant longing for union with God, saw death as the most glorious moment of existence. In her poem I Live Without Living in Myself, she wrote:
“I live without living in myself,
and I hope for such a high life,
that I die because I do not die.”
For Teresa, death is the long-awaited meeting between the soul and its Spouse. It is the consummation of love, the moment when the soul, purified through detachment, is enveloped in God’s eternal embrace.
“Death does not frighten me because it is the entrance to life.”
The righteous, who have lived in communion with God, long for this moment as the end of a long exile. Death is not a tragedy; it is a triumph.
PURIFICATION: REDEMPTIVE SUFFERING
Saint Padre Pio, a saint of modern times, understood that the death of the righteous is preceded by a process of purification. He taught that the sufferings and trials of this life are not punishments but tools used by God to prepare the soul:
“Pain is the chisel with which God sculpts our souls to make them worthy of Him.”
The righteous do not fear suffering because they know that within it lies redemption. As Saint John of the Cross said:
“The soul that seeks union with God must first pass through the dark night of renunciation.”
The death of the righteous is the final step in this purification, the moment when the soul leaves behind all burdens and rises to glory.
THE DEATH OF THE RIGHTEOUS: A REASON FOR HOPE
In a world obsessed with avoiding death, the Christian teaching on the righteous appears countercultural. The answer lies in the hope of resurrection. As Saint Paul proclaimed:
“If we have died with Christ, we believe that we shall also live with Him” (Romans 6:8).
This truth is not an empty consolation but a certainty that transforms life. As the Book of Revelation declares:
“Blessed are the dead who die in the Lord. From now on, says the Spirit, they rest from their labors, for their deeds follow them” (Revelation 14:13).
CONCLUSION: A GLORIOUS HOPE
The death of the righteous is not a loss but a triumph; it is not an end but a beginning. It is the moment when the soul, purified and free, soars toward God like a flame ascending to heaven.
“Ultimately, the death of the righteous is a song of victory. It is not the last breath but the first gasp of eternity. Today, we are invited to live with this certainty: if we live in Christ, our death will be our ultimate act of faith, hope, and love, the glorious passage into the eternal embrace of the Father.”
And when the hour comes, the choir of angels will welcome us with these words:
In Latin:
In paradisum deducant te angeli;
in tuo adventu suscipiant te martyres,
et perducant te in civitatem sanctam Jerusalem.
Chorus angelorum te suscipiat,
et cum Lazaro quondam paupere
aeternam habeas requiem.
In English:
“May the angels lead you into paradise;
may the martyrs receive you at your arrival
and guide you to the holy city of Jerusalem.
May the choir of angels welcome you,
and with Lazarus, who once was poor,
may you have eternal rest.”
BIBLIOGRAPHY
• Augustine of Hippo, Confessions.
• Saint Francis of Assisi, Canticle of the Creatures.
• Saint Teresa of Avila, Poems.
• Saint John of the Cross, Dark Night of the Soul.
• Bible of Mons. Straubinger, Ediciones Guadalupe, Buenos Aires.
• Writings and letters of Saint Ambrose and Padre Pio.
INTRODUCTION
At the heart of Ignatian spirituality lies a profound and practical truth: every soul has a weak point, a disordered inclination that causes repeated falls and limits its ability to love God freely. This defect, known as the dominant sin, is the primary enemy in our spiritual struggle. Saint Ignatius of Loyola, in his Spiritual Exercises, teaches us to address it decisively, organizing our spiritual life around a clear and persevering purpose: to combat this root of sin.
The dominant purpose, in this sense, becomes the compass that guides all our spiritual effort, subordinating other aspects to directly confront what enslaves us the most. Through the Exercises and daily practice, we find a path of transformation that, reinforced with practical strategies, allows us to advance toward holiness with order and consistency.
THE DOMINANT SIN AS A CENTRAL ENEMY
Saint Ignatius invites us to undertake a particular examination to identify the sin that most frequently disrupts our relationship with God. This sin is not just an obstacle but a gateway for many other failures. By identifying it, we do not limit ourselves to combating symptoms but attack the very root of disorder.
Once the dominant sin is identified, the proposal is to subordinate all spiritual effort to its direct confrontation. Like a strategic battle, attention must be focused on what most harms the soul, for by overcoming this defect, many other virtues will naturally fall into place.
THE DOMINANT PURPOSE: AN INTEGRAL STRATEGY
The dominant purpose arises as a response to the dominant sin. It is the firm commitment to direct all our strength toward overcoming this defect with a concrete and sustained plan. This purpose is not limited to general desires but translates into specific, daily, and measurable actions. Saint Ignatius teaches us to fight with discipline and perseverance, for grace acts more fully when we actively cooperate with it.
1. IDENTIFYING THE DOMINANT SIN
The first step is to discover where our primary defect lies. This is achieved through:
• The particular examination: A daily practice of reflection in which we review the moments we fell into this specific sin.
• Recognizing patterns and triggers: By observing our falls, we identify the situations, thoughts, or emotions that usually precede the sin. This allows us to stay alert and anticipate.
2. SUBORDINATING SPIRITUAL EFFORT TO THE DOMINANT PURPOSE
The dominant purpose is not a scattered struggle against all defects but a concentrated focus on the sin that most harms our soul. This requires:
• Simplifying the struggle: Focusing on combating this sin without distractions or attempts to take on too much at once.
• Practicing the opposite virtue: Each day, we practice the virtue that directly counters the defect. For example, against pride, we work on humility; against anger, we cultivate patience.
3. USING AVAILABLE RESOURCES
Saint Ignatius insists that the ordinary means of grace are essential for overcoming the dominant sin:
• Frequent prayer: Asking God for strength to resist the specific temptations arising from our defect.
• The Eucharist and Confession: Receiving these sacraments regularly, especially with the intention of healing the wounds caused by this sin.
• Spiritual direction: Seeking the guidance of a mentor to help discern and advance in this struggle.
PRACTICAL STRATEGIES TO STRENGTHEN THE FIGHT
1. MAKING THE PURPOSE TANGIBLE
The dominant purpose must be concrete and observable. This involves:
• Setting clear goals: For example, “avoid responding with anger in conversations” or “practice an act of humility every day.”
• Tracking progress: Keeping a journal to note daily progress and failures, which helps measure growth and detect patterns.
2. FIGHTING IN THE DETAILS
The dominant sin feeds on small concessions. Thus, Saint Ignatius teaches us to be vigilant even in seemingly insignificant actions:
• Avoiding occasions of sin: Identifying and avoiding situations that favor falling into sin.
• Replacing negative habits with positive ones: For example, instead of succumbing to gluttony, developing the habit of offering a prayer before meals to foster temperance.
3. USING FAILURES AS LESSONS
Saint Ignatius never seeks immediate perfection but constant progress. Each fall is an opportunity to identify weaknesses and redouble efforts:
• Reflecting after each fall: What happened? What could I have done differently?
• Reframing the purpose: Adjusting the approach based on lessons learned, strengthening the strategy.
AN ANNUAL PLAN TO COMBAT THE DOMINANT SIN
Saint Ignatius invites us to see this struggle as a continuous process. Each year can be an opportunity to focus our efforts on a specific dominant sin, working steadily until it weakens. At the end of the year, we evaluate the fruits, and if the defect persists, we renew the commitment or move on to another area of our life that needs attention.
A PRACTICAL EXAMPLE
Suppose you identify pride as your dominant sin:
1. Dominant purpose: “Practice humility in my words and daily actions.”
2. Action plan:
• Conduct a daily particular examination to observe when I exalted myself or looked down on others.
• Perform concrete acts of humility, such as asking for forgiveness or recognizing the merits of others.
• Specific prayer: “Lord, grant me a heart as humble as yours.”
• Avoid environments or conversations where I know my pride might manifest.
CONCLUSION
The dominant purpose, inspired by Saint Ignatius, is a sure path to conversion. By identifying the dominant sin and directing our efforts toward its overcoming, we respond to Christ’s call to advance toward perfection. This approach not only orders our spiritual life but also helps us grow in freedom and love.
May this year be an opportunity to renew our purpose, trusting that God’s grace will complete what our human strength cannot achieve. As Saint Ignatius said: “Do what you can, as if everything depended on you, but trust in God, as if everything depended on Him.”
OMO
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