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Lorenzo

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Patron Saint
« on: August 13, 2007, 05:22:34 PM »
My patron saint is St. Gabriel the Archangel, one of the great angelic beings who stand before the the Lord God. In the Talmud, Gabriel appears as the destroyer of the hosts of Sennacherib in Sanhedrin 95b, armed "with a sharpened scythe which has been ready since Creation." The archangel is also attributed as the one who showed Joseph the way, the one who prevented Queen Vashti from appearing naked before King Ahasverus and his guests, and as one of the angels who buried Moses.
Gabriel is also, according to Judaism, the voice that told Noah to gather the animals before the great flood; the invisible force that prevented Abraham from slaying Isaac; the invisible force that wrestled with Jacob; and the voice of the burning bush.

In the New Testament, Gabriel is the angel who reveals to Zechariah that John the Baptist will be born to Elizabeth (Luke 1:5-20), and who visits Mary to reveal that she will give birth to Jesus. Gabriel's visit to Mary in the Gospel of Luke is often called "The Annunciation" (Luke 1:26-38), an event that is celebrated on March 25 in the Eastern Orthodox and Roman Catholic churches. It is also commemorated as the "First Joyful Mystery" of the rosary.

Gabriel may also be the angel that visited Joseph. After learning about Mary's pregnancy, Joseph considered calling off the marriage, but "an angel of the Lord" appeared to Joseph in a dream and told him that the conception was caused by the Holy Spirit. (Matt 1:18-25)

According to later legend, he is also the unidentified angel in the Book of Revelation (the Apocalypse of John) who blows the horn announcing the Judgment Day.
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The Arabic name for Gabriel is Jibril, Jibr?l, Jibreel, Jabrilæ or Djibril Muslims believe Gabriel to have been the angel who revealed the Qur'an to the prophet Muhammad.

Gabriel's physical appearance is described in the Hadith (4:54:455):

Narrated By Abu Ishaq-Ash-Shaibani: I asked Zir bin Hubaish regarding the Statement of God: "And was at a distance Of but two bow-lengths Or (even) nearer; So did (God) convey The Inspiration to His slave (Gabriel) and then he (Gabriel) Conveyed (that to Muhammad). ([Qur'an 53:9]) On that, Zir said, "Ibn Mas'ud informed us that the Prophet had seen Gabriel having 600 wings."

Gabriel is regarded with the same respect by Muslims as all the Prophets, and upon saying his name or referring to him a Muslim repeats: " upon him be peace". Gabriel's primary tasks are to bring messages from God to His messengers. As in Christianity, Gabriel is said to be the angel that informed Mary (Arabic Maryam) of how she would conceive Jesus (Isa):

She placed a screen (to screen herself) from them; then We sent to her Our Ruh [angel Jibrael (Gabriel)], and he appeared before her in the form of a man in all respects. She said: "Verily! I seek refuge with the Most Beneficent (God) from you, if you do fear God." (The angel) said: "I am only a Messenger from your Lord, (to announce) to you the gift of a righteous son." She said: "How can I have a son, when no man has touched me, nor am I unchaste?" He said: "So (it will be), your Lord said: 'That is easy for Me (God): And (We wish) to appoint him as a sign to mankind and a mercy from Us (God), and it is a matter (already) decreed, (by God).' "
(Quran, [Qur'an 19:17])

Gabriel is also believed to be one of the favored angels of God. Once, it is said, God gave him the horse Haizum. Haizum is said to only respond to Gabriel and be able to travel anywhere on any plane. Gabriel is also said to be able to speak in all languages and is at his best on Shabbat.

Muslims believe Gabriel to have accompanied Muhammad in his ascension to the heavens, where Muhammad is said to have met previous messengers of God, and was informed about the Islamic prayer (Bukhari 1:8:345). Muslims also believe that Gabriel descends to Earth on the night of Laylat al-Qadr ("The Night of Destiny"), a night in the last ten days of the holy month of Ramadan in the Islamic calendar.

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In all three Abrahamic religions: Judaism, Catholicism/Christianity and Islam--he is mentioned. Blessed be the Arch Angel of the Lord. May he who we venerate on earth be our advocate in Heaven--and present our please and prayers to the Throne of the Divine Mercy....
Angel Gabriel for me has always been there for me when I was in need (spiritual or physical). Through his constant intercession, my worries over my mother, my father, my lolo, my lola, my brothers, my sister, my friends were comforted. The difficult and trying times of my life---I would sit and pray for his guidance to the path of our Lord Jesus Christ and the teachings of the church. Not once have I been abandoned--nor has there been a time where my prayers been unanswered. He has answered them--either through dreams, friendship, a loving family, good grades, and good health. I hope there  is someone out ther who is guided by Angel Gabriel's loving and ethereal touch.
-Amen

Arch_Gabriel - Patron Saint - Bible Study


++++++++

Tell us about your patron saint--and any personal experiences?





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udtohan

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Re: Patron Saint
« Reply #1 on: August 13, 2007, 05:23:56 PM »
daghan jud ko mga santos nga sangay... but for me the msot powerful mao sila si:

st. therese of the child jesus
padre pio.

ang uban nga mga santos ..walay power.

Lorenzo

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« Reply #2 on: August 13, 2007, 05:31:13 PM »
"I must be content with the light of true faith, and walk therin till the day of eternal brightness breaks forth, and the shades of figures pass away."

I hear that there are still miraculous roses that appear to those who pray for the intercession of St. Therese.

udtohan

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Re: Patron Saint
« Reply #3 on: August 13, 2007, 05:40:40 PM »
Onicul85, tinuod na sa roses indirectly or directly. countless miracles of st. therese and padre pio. naa pud diay debosyon nako nga santos ug santos nga sangay si sta. catalina (giremoved ni s alistahan s amga santos) pero grabe kapowerful ni siya. sa weather ni siya.

si san antonio ug san vicente..pero i don't have direct miracles from them.


lumine

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Re: Patron Saint
« Reply #4 on: August 13, 2007, 05:52:30 PM »

pareha ta,leo, St. Therese of the Child Jesus. every 9th of the month until the 17th, magpray ko sa iya novena.

Lorenzo

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Re: Patron Saint
« Reply #5 on: August 13, 2007, 05:58:49 PM »

I'm so glad for you man that you recieved miracles from St. Therese. I'll try to do a novena for her--

udtohan

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Re: Patron Saint
« Reply #6 on: August 13, 2007, 06:05:12 PM »
note: am not a roman catholic. i grew up in a protestant world. and i live up to the Infinite Intelligence, the creator of wild things and free.
----------------

Novena to Saint Therese of the Child Jesus

O Little Therese of the Child Jesus, please pick for me a rose from the heavenly gardens and send it to me as a message of love.

O Little Flower of Jesus, ask God today to grant the favors I now place with confidence in your hands... (mention specific request)

Saint Therese, help me to always believe as you did, in God's great love for me, so that I might imitate your "Little Way" each day.

Amen.

Therese - Patron Saint - Bible Study

buenavista

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Re: Patron Saint
« Reply #7 on: August 14, 2007, 10:01:36 AM »
pare-pareha ra man pod na Roman Catholic og Protestant,kay naa ko friend Protestant musimba man siya sa Simbahan Katoliko dili lang mag sign of the cross.

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Re: Patron Saint
« Reply #8 on: August 14, 2007, 11:26:27 AM »
wala man na guina mention sa bible ang about sa mga patron saint!
"All that is needed for evil to succeed is, that decent human beings doing nothing". (Edmund Burke)

udtohan

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Re: Patron Saint
« Reply #9 on: August 14, 2007, 12:32:22 PM »
wal na siya gimention sa bible... those who believed and accepted Lord Jesus Christ as their personal Savior , saint nana sila. Christ said, they are part of my flesh and bone of my bone.

buenavista

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Re: Patron Saint
« Reply #10 on: August 14, 2007, 12:47:59 PM »
kay kadto pod pagsulat sa Bible wala pa na sila ma santos..

udtohan

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Re: Patron Saint
« Reply #11 on: August 14, 2007, 12:51:56 PM »
hehehe

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« Reply #12 on: August 14, 2007, 11:16:01 PM »
it is very easy to accept and believe Lord Jesus Christ as a personal Savior but it is very difficult to follow His will and His way! Amen

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« Reply #13 on: August 14, 2007, 11:18:30 PM »
Ngano man sa Roman Catholic kun mag pray moagi pa man ug daghang mga santos? Di ba diay pwede mo direct kay Jesus Christ?

buenavista

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Re: Patron Saint
« Reply #14 on: August 15, 2007, 08:56:18 AM »
naandan naman gud sa mga katigulangan na naa mga santos..pero ako deretso jud ko pray og confessed ni Jesus Christ dili na nako i- relay sa lain ..para madungog gyud niya walang labis walang kulang..hehehe ;)

junayag

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Re: Patron Saint
« Reply #15 on: August 17, 2007, 06:02:10 AM »


She is the Queen of all Saints, si Mama Mary... Mother of Perpetual Help. It is through her intercession nga maduol ta sa iyang anak Lord Jesus Christ.  Daghan na siyang nahatag nako og sa among pamilya, pero kon wala ihatag niya ang uban, am sure Mama Mary has reasons.

ms da binsi

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Re: Patron Saint
« Reply #16 on: August 29, 2007, 07:17:15 AM »

aha mura diay na ug politico, poweranay!!!
The best sermons are lived not preached.http://www.facebook.com/daBinsi

udtohan

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Re: Patron Saint
« Reply #17 on: September 03, 2007, 11:40:24 AM »
korek... naaymga saints wala jud power. nasaint lang na sila tungod sa ilang virtues or di ba kaha martyr.

naa bitaw saint nga santa catalina gitangtang sa simbahan kay legend ra daw siya..and walay klaro iyang origin. pero when you asked her help mafeel nimo. saint na siya sa adlaw or panahon.

sa mga pulitiko... naa pud dako og power or gamay og power.

ms da binsi

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« Reply #18 on: September 03, 2007, 11:41:33 AM »
hahahahha maayo gyud ka dah!  ;D  ;D  ;D

Lorenzo

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« Reply #19 on: September 03, 2007, 12:33:19 PM »
The communion of saints is the spiritual solidarity which binds together the faithful on earth, the souls in purgatory, and the saints in heaven in the organic unity of the same mystical body under Christ its head, and in a constant interchange of supernatural offices. The participants in that solidarity are called saints by reason of their destination and of their partaking of the fruits of the Redemption (1 Corinthians 1:2 &151; Greek Text). The damned are thus excluded from the communion of saints. The living, even if they do not belong to the body of the true Church, share in it according to the measure of their union with Christ and with the soul of the Church. St. Thomas teaches (III:8:4) that the angels, though not redeemed, enter the communion of saints because they come under Christ's power and receive of His gratia capitis. The solidarity itself implies a variety of inter-relations: within the Church Militant, not only the participation in the same faith, sacraments, and government, but also a mutual exchange of examples, prayers, merits, and satisfactions; between the Church on earth on the one hand, and purgatory and heaven on the other, suffrages, invocation, intercession, veneration. These connotations belong here only in so far as they integrate the transcendent idea of spiritual solidarity between all the children of God. Thus understood, the communion of saints, though formally defined only in its particular bearings (Council of Trent, Sess. XXV, decrees on purgatory; on the invocation, veneration, and relics of saints and of sacred images; on indulgences), is, nevertheless, dogma commonly taught and accepted in the Church. It is true that the Catechism of the Council of Trent (Pt. I, ch. x) seems at first sight to limit to the living the bearing of the phrase contained in the Creed, but by making the communion of saints an exponent and function, as it were, of the preceding clause, "the Holy Catholic Church", it really extends to what it calls the Church's "constituent parts, one gone before, the other following every day"; the broad principle it enunciates thus: "every pious and holy action done by one belongs and is profitable to all, through charity which seeketh not her own".

In this vast Catholic conception rationalists see not only a late creation, but also an ill-disguised reversion to a lower religious type, a purely mechanical process of justification, the substitution of impersonal moral value in lieu of personal responsibility. Such statements are met best, by the presentation of the dogma in its Scriptural basis and its theological formulation. The first spare yet clear outline of the communion of saints is found in the "kingdom of God" of the Synoptics, not the individualistic creation of Harnack nor the purely eschatological conception of Loisy, but an organic whole (Matthew 13:31), which embraces in the bonds of charity (Matthew 22:39) all the children of God (Matthew 19:28; Luke 20:36) on earth and in heaven (Matthew 6:20), the angels themselves joining in that fraternity of souls (Luke 15:10). One cannot read the parables of the kingdom (Matthew 13) without perceiving its corporate nature and the continuity which links together the kingdom in our midst and the kingdom to come. The nature of that communion, called by St. John a fellowship with one another ("a fellowship with us"--1 John 1:3) because it is a fellowship with the Father, and with his Son", and compared by him to the organic and vital union of the vine and its branches (John 15), stands out in bold relief in the Pauline conception of the mystical body. Repeatedly St. Paul speaks of the one body whose head is Christ (Colossians 1:18), whose energizing principle is charity (Ephesians 4:16), whose members are the saints, not only of this world, but also of the world to come (Ephesians 1:20; Hebrews 12:22). In that communion there is no loss of individuality, yet such an interdependence that the saints are "members one of another" (Romans 12:5), not only sharing the same blessings (1 Corinthians 12:13) and exchanging good offices (ibid., xii, 25) and prayers (Ephesians 6:18), but also partaking of the same corporate life, for "the whole body . . . by what every joint supplieth . . . maketh increase . . . unto the edifying of itself in charity" (Ephesians 4:16).

Recent well-known researches in Christian epigraphy have brought out clear and abundant proof of the principal manifestations of the communion of saints in the early Church. Similar evidence, is to be found in the Apostolic Fathers with an occasional allusion to the Pauline conception. For an attempt at the formulation of the dogma we have to come down to the Alexandrian School. Clement of Alexandria shows the "gnostic's" ultimate relations with the angels (Strom., VI, xii, 10) and the departed souls (ibid., VIII, xii, 78); and he all but formulates the thesaurus ecclesiae in his presentation of the vicarious martyrdom, not of Christ alone, but also of the Apostles and other martyrs (ibid., IV, xii, 87). Origen enlarges, almost to exaggeration, on the idea of vicarious martyrdom (Exhort. ad martyr., ch. 1) and of communion between man and angels (De orat., xxxi); and accounts for it by the unifying power of Christ's Redemption), ut caelestibus terrena sociaret (In Levit., hom. iv) and the force of charity, stranger in heaven than upon earth (De orat., xi). With St. Basil and St. John Chrysostom the communion of saints has become an obvious tenet used as an answer to such popular objections as these: what, need of a communion with others? (Basil, Ep. cciii) another has sinned and I shall atone? (Chrysostom, Hom. i, de poenit.). St. John Damascene has only to collect the sayings of the Fathers in order to support the dogma of the invocation of the saints and the prayers for the dead.

But the complete presentation of the dogma comes from the later Fathers. After the statements of Tertullian, speaking of "common hope, fear, joy, sorrow, and suffering" (De poenit., ix and x); of St. Cyprian, explicitly setting forth the communion of merits (De lapsis, xvii); of St. Hilary, giving the Eucharistic Communion as a means and symbol of the communion of saints (in Ps. lxiv, 14), we come to the teaching of Ambrose and St. Augustine. From the former, the thesaurus ecclesiae, the best practical test of the reunion of saints, receives a definite explanation (De poenit., I, xv; De officiis, I, xix). In the transcendent view of the Church taken by the latter (Enchir., lvi) the communion of saints, though never so called by him, is a necessity; to the Civitas Dei must needs correspond the unitas caritatis (De unitate eccl., ii), which embraces in an effective union the saints and angels in heaven (Enarr. in Psalmos, XXXVI, iii, 4), the just on earth (De bapt., III, xvii), and in a lower degree, the sinners themselves, the putrida membra of the mystic body; only the declared heretics, schismatics, and apostates are excluded from the society, though not from the prayers, of the saints (Serm. cxxxvii). The Augustinian concept, though somewhat obscured in the catechetical expositions of the Creed by the Carlovingian and later theologians (P. L., XCIX, CI, CVIII, CX, CLII, CLXXXVI), takes its place in the medieval synthesis of Peter Lombard, St. Bonaventure, St. Thomas, etc.

Influenced no doubt by early writers like Yvo of Chartres (P. L., CLXII, 606l), Abelard (P. L. CLXXXIII, 630), and probably Alexander of Hales (III, Q. lxix, a, 1), St. Thomas (Expos. in symb. 10) reads in the neuter the phrase of the Creed, communio sanctorum (participation of spiritual goods), but apart from the point of grammar his conception of the dogma is thorough. General principle; the merits of Christ are communicated to all, and the merits of each one are communicated to the others (ibid.). The manner of participation: both objective and intentional, in radice operis, ex intentione facientis (Supp., 71:1). The measure: the degree of charity (Expos. in symb., 10). The benefits communicated: not the sacraments alone but, the superabundant merits of Christ and the saints forming the thesaurus ecclesia (ibid. and Quodlib., II, Q. viii, a. 16). The participants: the three parts of the Church (Expos. in symb., 9); consequently the faithful on earth exchanging merits and satisfactions (I-II:113:6, and Suppl., 13:2), the souls in purgatory profiting by the suffrages of the living and the intercession of the saints (Suppl., 71), the saints themselves receiving honour and giving intercession (II-II:83:4, II-II:83:11, III:25:6), and also the angels, as noted above. Later Scholastics and post-Reformation theologians have added little to the Thomistic presentation of the dogma. They worked rather around than into it, defending such points as were attacked by heretics, showing the religious, ethical, and social value of the Catholic conception; and they introduced the distinction between the body and the soul of the Church, between actual membership and membership in desire, completing the theory of the relations between church membership and the communion of saints which had already been outlined by St. Optatus of Mileve and St. Augustine at the time of the Donatist controversy. One may regret the plan adopted by the Schoolmen afforded no comprehensive view of the whole dogma, bur rather scattered the various components of it through a vast synthesis. This accounts for the fact that a compact exposition of the communion of saints is to be sought less in the works of our standard theologians than in our catechetical, apologetic, pastoral, and even ascetic literature. It may also partly explain, without excusing them, the gross misrepresentations noticed above.


Source: http://www.newadvent.org/cathen/04171a.htm



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