The Advocate, whom the Father will send in my name, will teach you everything
Jesus said to his disciples:
‘Anybody who receives my commandments and keeps them
will be one who loves me;
and anybody who loves me will be loved by my Father,
and I shall love him and show myself to him.’
Judas – this was not Judas Iscariot – said to him, ‘Lord, what is all this about? Do you intend to show yourself to us and not to the world?’ Jesus replied:
‘If anyone loves me he will keep my word,
and my Father will love him,
and we shall come to him and make our home with him.
Those who do not love me do not keep my words.
And my word is not my own:
it is the word of the one who sent me.
I have said these things to you while still with you;
but the Advocate, the Holy Spirit,
whom the Father will send in my name,
will teach you everything
and remind you of all I have said to you.’
The New American Bible
The Catechism of the Catholic Church
Jesus teaches us how to pray
2607 When Jesus prays he is already teaching us how to pray. His prayer to his Father is the theological path (the path of faith, hope, and charity) of our prayer to God. But the Gospel also gives us Jesus’ explicit teaching on prayer. Like a wise teacher he takes hold of us where we are and leads us progressively toward the Father. Addressing the crowds following him, Jesus builds on what they already know of prayer from the Old Covenant and opens to them the newness of the coming Kingdom. Then he reveals this newness to them in parables. Finally, he will speak openly of the Father and the Holy Spirit to his disciples who will be the teachers of prayer in his Church.
2608 From the Sermon on the Mount onwards, Jesus insists on conversion of heart: reconciliation with one’s brother before presenting an offering on the altar, love of enemies, and prayer for persecutors, prayer to the Father in secret, not heaping up empty phrases, prayerful forgiveness from the depths of the heart, purity of heart, and seeking the Kingdom before all else.64 This filial conversion is entirely directed to the Father.
2609 Once committed to conversion, the heart learns to pray in faith. Faith is a filial adherence to God beyond what we feel and understand. It is possible because the beloved Son gives us access to the Father. He can ask us to “seek” and to “knock,” since he himself is the door and the way.
2610 Just as Jesus prays to the Father and gives thanks before receiving his gifts, so he teaches us filial boldness: “Whatever you ask in prayer, believe that you receive it, and you will.”66 Such is the power of prayer and of faith that does not doubt: “all things are possible to him who believes.” Jesus is as saddened by the “lack of faith” of his own neighbors and the “little faith” of his own disciples68 as he is struck with admiration at the great faith of the Roman centurion and the Canaanite woman.
2611 The prayer of faith consists not only in saying “Lord, Lord,” but in disposing the heart to do the will of the Father.70 Jesus calls his disciples to bring into their prayer this concern for cooperating with the divine plan.71
2612 In Jesus “the Kingdom of God is at hand.” He calls his hearers to conversion and faith, but also to watchfulness. In prayer the disciple keeps watch, attentive to Him Who Is and Him Who Comes, in memory of his first coming in the lowliness of the flesh, and in the hope of his second coming in glory. In communion with their Master, the disciples’ prayer is a battle; only by keeping watch in prayer can one avoid falling into temptation.
2613 Three principal parables on prayer are transmitted to us by St. Luke:
– The first, “the importunate friend,” invites us to urgent prayer: “Knock, and it will be opened to you.” To the one who prays like this, the heavenly Father will “give whatever he needs,” and above all the Holy Spirit who contains all gifts.
– The second, “the importunate widow,” is centered on one of the qualities of prayer: it is necessary to pray always without ceasing and with the patience of faith. “And yet, when the Son of Man comes, will he find faith on earth?”
– The third parable, “the Pharisee and the tax collector,” concerns the humility of the heart that prays. “God, be merciful to me a sinner!” The Church continues to make this prayer its own: Kyrie eleison!
2614 When Jesus openly entrusts to his disciples the mystery of prayer to the Father, he reveals to them what their prayer and ours must be, once he has returned to the Father in his glorified humanity. What is new is to “ask in his name.” Faith in the Son introduces the disciples into the knowledge of the Father, because Jesus is “the way, and the truth, and the life.” Faith bears its fruit in love: it means keeping the word and the commandments of Jesus, it means abiding with him in the Father who, in him, so loves us that he abides with us. In this new covenant the certitude that our petitions will be heard is founded on the prayer of Jesus.
2615 Even more, what the Father gives us when our prayer is united with that of Jesus is “another Counselor, to be with you for ever, even the Spirit of truth.” This new dimension of prayer and of its circumstances is displayed throughout the farewell discourse. In the Holy Spirit, Christian prayer is a communion of love with the Father, not only through Christ but also in him: “Hitherto you have asked nothing in my name; ask, and you will receive, that your joy may be full.”
Not to us, Lord, but to your name give the glory.
Not to us, Lord, not to us,
but to your name give the glory
for the sake of your love and your truth,
lest the heathen say: ‘Where is their God?’
Not to us, Lord, but to your name give the glory.
But our God is in the heavens;
he does whatever he wills.
Their idols are silver and gold,
the work of human hands.
Not to us, Lord, but to your name give the glory.
May you be blessed by the Lord,
the maker of heaven and earth.
The heavens belong to the Lord
but the earth he has given to men.
Not to us, Lord, but to your name give the glory.
Pope Saint Pius V (17 January 1504 – 1 May 1572), born Antonio Ghislieri (from 1518 called Michele Ghislieri, O.P.), was head of the Catholic Church and ruler of the Papal States from 8 January 1566 to his death in 1572. He is venerated as a saint of the Catholic Church. He is chiefly notable for his role in the Council of Trent, the Counter-Reformation, and the standardization of the Roman rite within the Latin Church. Pius V declared Thomas Aquinas a Doctor of the Church.
As a cardinal, Ghislieri gained a reputation for putting orthodoxy before personalities, prosecuting eight French bishops for heresy. He also stood firm against nepotism, rebuking his predecessor Pope Pius IV to his face when he wanted to make a 13-year-old member of his family a cardinal and subsidize a nephew from the papal treasury.
By means of the papal bull of 1570, Regnans in Excelsis, Pius V excommunicated Elizabeth I of England for heresy and persecution of English Catholics during her reign. He also arranged the formation of the Holy League, an alliance of Catholic states to combat the advancement of the Ottoman Empire in Eastern Europe. Although outnumbered, the Holy League famously defeated the Ottomans at the Battle of Lepanto in 1571. Pius V attributed the victory to the intercession of the Blessed Virgin Mary and instituted the feast of Our Lady of Victory. Biographers report that as the Battle of Lepanto ended, Pius rose and went over to a window, where he stood gazing toward the East. Then, turning around, he exclaimed “The Christian fleet is victorious!” and shed tears of thanksgiving.
Antonio Ghislieri was born 17 January 1504 in Bosco in the Duchy of Milan (now Bosco Marengo in the province of Alessandria, Piedmont), Italy. At the age of fourteen he entered the Dominican Order, taking the name Michele, passing from the monastery of Voghera to that of Vigevano, and thence to Bologna. Ordained priest at Genoa in 1528, he was sent by his order to Pavia, where he lectured for sixteen years. At Parma he advanced thirty propositions in support of the papal chair and against the Protestant Reformation.
He became master of novices and was on several occasions elected prior of more than one Dominican priory. During a time of great moral laxity, he insisted on discipline, and strove to develop the practice of the monastic virtues. He fasted, did penance, passed long hours of the night in meditation and prayer, traveled on foot without a cloak in deep silence, or only speaking to his companions of the things of God. As his reformist zeal provoked resentment, he was compelled to return to Rome in 1550, where, after having been employed in several inquisitorial missions, he was elected to the commissariat of the Holy Office.
In 1556 he was made Bishop of Sutri by Pope Paul IV and was selected as inquisitor of the faith in Milan and Lombardy. In 1557 he was made a cardinal and named inquisitor general for all Christendom. His defense of Bartolomé Carranza, Archbishop of Toledo, who had been suspected of heresy by the Spanish Inquisition, earned him a rebuff from the Pope.
Under Pope Pius IV (1559–65) he became bishop of Mondovi in Piedmont. Frequently called to Rome, he displayed his unflinching zeal in all the affairs on which he was consulted. Thus he offered an insurmountable opposition to Pius IV when the latter wished to admit Ferdinand de’ Medici, then only thirteen years old, into the Sacred College. His opposition to the pontiff procured his dismissal from the palace and the abridgment of his authority as inquisitor.
Before Michele Ghislieri could return to his episcopate, Pope Pius IV died. On 8 January 1566, Ghislieri, with the influential backing of Charles Borromeo, was elected to the papal throne, taking the name Pope Pius V. He was crowned ten days later, on his 62nd birthday by the protodeacon.
His pontificate saw him dealing with internal reform of the Church, the spread of Protestant doctrines in the West, and Turkish armies advancing from the East.
Aware of the necessity of restoring discipline and morality at Rome to ensure success without, he at once proceeded to reduce the cost of the papal court after the manner of the Dominican Order to which he belonged, compel residence among the clergy, regulate inns, and assert the importance of the ceremonial in general and the liturgy of the Mass in particular.
Three national synods were held during his pontificate at Naples under Alfonso Cardinal Caraffa (whose family had, after inquiry, been reinstated by Pius V), at Milan under Saint Charles Borromeo, and at Machim. In his wider policy, which was characterised throughout by an effective stringency, the maintenance and increase of the efficacy of the Inquisition and the enforcement of the canons and decrees of the Council of Trent had precedence over other considerations.
Accordingly, in order to implement a decision of that council, he standardised the Holy Mass by promulgating the 1570 edition of the Roman Missal. Pius V made this Missal mandatory throughout the Latin rite of the Catholic Church, except where a Mass liturgy dating from before 1370 AD was in use. This form of the Mass remained essentially unchanged for 400 years until Pope Paul VI’s revision of the Roman Missal in 1969–70, after which it has become widely known as the Tridentine Mass; use of the last pre-1969 edition of the Missal, that by Pope John XXIII in 1962, is permitted without limitation for private celebration of the Mass and, since July 2007, is allowed also for public use, as laid down in the motu proprio Summorum Pontificum of Pope Benedict XVI. Some continue to use even earlier editions, but without authorisation.
Pius V, who had declared Thomas Aquinas the fifth Latin Doctor of the Church in 1567, commissioned the first edition of Aquinas’ opera omnia, often called the editio Piana in honor of the Pope. This work was produced in 1570 at the studium generale of the Dominican Order at Santa Maria sopra Minerva, which would be transformed into the College of Saint Thomas in 1577, and again into the Pontifical University of Saint Thomas Aquinas, Angelicum in the 20th century.
Saint Pius V arranged the forming of the Holy League against the Ottoman Empire, as the result of which the Battle of Lepanto (7 October 1571) was won by the combined fleet under Don John of Austria. It is attested in his canonisation that he miraculously knew when the battle was over, himself being in Rome at the time. Pius V also helped financially in the construction of Valletta, Malta’s capital city, by sending his military engineer Francesco Laparelli to design the fortification walls. (A bronze bust of Pius V was installed at the Gate of Valletta in 1892.) To commemorate the victory, he instituted the Feast of Our Lady of Victory.
By the time Pius V ascended the throne, Protestantism had swept over all of England and Scotland, as well as half of Germany, the Netherlands, and parts of France; only Spain remained unswervingly Catholic. Pius V was thus determined to prevent its insurgency into Italy—which he believed would come via the Alps and Milan.
Pius V recognized attacks on papal supremacy in the Catholic Church and was desirous of limiting their advancement. In France, where his influence was stronger, he took several measures to oppose the Protestant Huguenots. He directed the dismissal of Cardinal Odet de Coligny and seven bishops, nullified the royal edict tolerating the extramural services of the Reformers, introduced the Roman catechism, restored papal discipline, and strenuously opposed all compromise with the Huguenot nobility.
His response to the Queen Elizabeth I of England assuming governance of the Church of England included support of the imprisoned Mary, Queen of Scots and her supporters in their attempts to take over England “ex turpissima muliebris libidinis servitute” “from a most sordid slavery to a woman’s voracity”. A brief English Catholic uprising, the Rising of the North, had just failed. Pius then issued a Papal bull, Regnans in Excelsis (“Reigning on High”), dated 27 April 1570, that declared Elizabeth I a heretic and released her subjects from their allegiance to her. It was the official decree of excommunication on her and it also declared an ipso facto excommunication on anyone who did not deny allegiance to her. In response, Elizabeth, who had thus far tolerated Catholic worship in private, now actively started persecuting them for treason.
Character and policy
As a young man, Michele Ghislieri was eager to join the inquisition. Under Paul IV, whom popular historian John Julius Norwich calls the most hated pope of the 16th century, he rose to inquisitor general, and from there ascended to the papacy. As Pius V, he personally attended all sessions of the Roman inquisition. According to Norwich, Ghislieri often stayed to watch as supposed lawbreakers and heretics were tortured.
Upon assuming the papacy, Ghislieri immediately started to get rid of many of the extravagant luxuries then prevalent in the court. One of his first acts was to dismiss the papal court jester, and no pope after had one. He forbade horse racing in St. Peter’s Square. Severe sanctions were imposed against blasphemy, adultery, and sodomy. These laws quickly made Pius V the subject of Roman hatred; he was accused of trying to turn the city into a vast monastery. It should be noted, however, that he was not a hypocrite: in day-to-day life Pius V was highly ascetic. He wore a hair shirt beneath the simple habit of a Dominican friar and was often seen in bare feet.
In the time of a great famine in Rome he imported corn at his own expense from Sicily and France; a considerable part of which he distributed among the poor, gratis, and sold the rest to the public below cost.
Katherine Rinne writes in Waters of Rome that Pius V ordered the construction of public works to improve the water supply and sewer system of the city—a welcome step, particularly in low-lying areas, where typhoid and malaria were inevitable summer visitors.
In 1567 he issued Super prohibitione agitationis Taurorum & Ferarum prohibiting bull-fighting.
Besides “In Coena Domini” (1568) there are several others of note, including his prohibition of quaestuary (February 1567 and January 1570); condemnation of Michael Baius, the heretical Professor of Leuven (1567); reform of the Roman Breviary (July 1568); formal condemnation of homosexual behaviour by the clergy (August 1568); the banishment of the Jews from all ecclesiastical dominions except Rome and Ancona (1569); an injunction against use of the reformed missal (July 1570); the confirmation of the privileges of the Society of Crusaders for the protection of the Inquisition (October 1570); the suppression of the Fratres Humiliati (February 1571); the approbation of the new office of the Blessed Virgin (March 1571); and the enforcement of the daily recitation of the Canonical Hours (September 1571).
Pius V is often credited with the origin of the Pope’s white garments, supposedly because after his election Pius continued to wear his white Dominican habit. However, many of his predecessors also wore white with a red mozzetta, as can be seen on many paintings where neither they nor Pius is wearing a cassock, but thin, wide, white garments.
An article by Agostino Paravicini Bagliani on L’Osservatore Romano of 31 August 2013 states that the earliest document that speaks explicitly of the Pope wearing white is the Ordo XIII, a book of ceremonies compiled in about 1274 under Pope Gregory X. From that date on, the books of ceremonies speak ever more explicitly of the Pope as wearing a red mantle, mozzetta, camauro and shoes, and a white cassock and stockings.
Death and canonization
Pius V died on 1 May 1572 of what is believed to be cancer. He was buried in the chapel of S. Andrea which was close to the tomb of Pope Pius III, in the Vatican. Although his will requested he be buried in Bosco, Pope Sixtus V built a monument in the chapel of SS. Sacramento in the Liberian basilica. His remains were transferred there on 9 January 1588.
In 1696, the process of Pius V’s canonisation was started through the efforts of the Master of the Order of Preachers, Antonin Cloche. He also immediately commissioned a representative tomb from the sculptor Pierre Le Gros the Younger to be erected in the Sistine Chapel of the Basilica di Santa Maria Maggiore. The pope’s body was placed in it in 1698. Pope Pius V was beatified by Pope Clement X in the year 1672, and was later canonized by Pope Clement XI (1700–21) on 22 May 1712.
In the following year, 1713, his feast day was inserted in the General Roman Calendar, for celebration on 5 May, with the rank of “Double”, the equivalent of “Third-Class Feast” in the General Roman Calendar of 1960, and of its present rank of “Memorial”. In 1969 the celebration was moved to 30 April, the day before the anniversary of his death (1 May).
Blessed Cardinal John Henry Newman declared that “St. Pius V was stern and severe, as far as a heart burning and melted with divine love could be so … Yet such energy and vigour as his were necessary for the times. He was a soldier of Christ in a time of insurrection and rebellion, when in a spiritual sense, martial law was proclaimed.”
The front of his tomb has a lid of gilded bronze which shows a likeness of the dead pope. Most of the time this is left open to allow the veneration of the saint’s remains.