Order of Saint Michael /Ord de  Naoimh-Mhicheál

 

 

 

 

 

 

 

 

 

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Welcome to the Order of Saint Michael! The Order of Saint Michael is a religious order within the Celtic Catholic Church USA. The Order of Saint Michael (OSM) is dedicated to both the Spiritual Formation and the Spiritual Protection of its members and the Church.

 

First, a word about our patron, Saint Michael the Archangel:

“In Catholic teachings, Saint Michael is viewed as the leader of the Army of God. From the time of the apostles, he has been invoked and honored as the protector of the Church. Scripture describes him as "one of the chief princes" and the leader of heaven's forces in their triumph over the powers of hell.[8]

Saint Michael defeats Satan twice, first when he ejects Satan from Paradise, and then in the final battle of the end times”

From https://en.m.wikipedia.org/wiki/Saint_Michael_(Roman_Catholic)

 

Amongst our Gaelic ancestors, St. Michael had many attributes. According to Alexander Carmichael, compiler of the Carmina Gadelica, St Michael is the Neptune of the Gael. He is the patron saint of the sea, and of maritime lands, of boats and boatmen, of horses and horsemen throughout the West. As patron saint of the sea St Michael had temples dedicated to him round the coast wherever Celts were situated. Examples of these are Mount St Michael in Brittany and in Cornwall, and Aird Michael in South and in North List, and elsewhere. Probably Milton had this phase of St Michael's character in view. As patron saint of the land St Michael is represented riding a milk-white steed, a three-pronged spear in his right hand and a three-cornered shield in his left. The shield is inscribed 'Quis ut Deus,' a literal translation of the Hebrew Mi-cha-el.  From” Micheal Nam Buaidh” (77) Carmina Gadelica p.198

 

This manual has been developed to lead you through the seven principles of Celtic Catholic Formation, and then into the basic components of Spiritual Protection.  These seven principles were developed within Celtic monasticism and are carried forward in the Order's Rule of Life. Keep in mind as you read and study this manual that it is merely a guide for the member’s spiritual growth and protection. Since all members of the Order live outside of a monastic setting, some flexibility is expected when applying the Rule to each member’s walk with God. Also know that these seven principles are our most effective weapons when engaged in spiritual combat with the enemy.

 

LIVING THE RULE OF LIFE

There are seven principles to the Order's Rule of Life: worship; prayer; silence and contemplation; fasting and abstinence; study; work; and charity.

 

PHASE ONE: WORSHIP

The Body of Christ and the Blood of Mary's Son is a sure protection of the soul and a safe road to heaven. It has a wonderful power, it fosters purity and is the food which destroys all desires. ~ From the Rule of St. Cormac MacCoilionain

The OSM Rule of Life: All members of the Order are to attend a worship service at least once a week and preferably on Sundays. All members of the Order are to attend a worship service on days of obligation, major feast days, and the high holy days of Easter and Christmas. While it is hoped that all members of the Order can attend a worship service with a Celtic Christian community, it is understood that this may not be possible at all times due to availability and/or distance. If this is the case, members are to attend the closest church which holds to the basic tenets of the Order.

 

An Explanation of the Rule:

The foundation of all Christian life is the worship of God. And the foundation of the discipline of the Order is in regular worship of the Holy primary day of worship. In addition, you should worship on days of obligation (Ash Wednesday and Good Friday), major feast days and high holy days (Christmas and Easter). As a Celtic Christian you should strive to worship with a Celtic Catholic community. If that is not possible strive to worship with a community whose denominational affiliation has a Concordat of Inter-Communion with the Celtic Catholic Church. If one does not exist in your area, seek to worship with a denomination holding to the basic tenets of the Order; that is, one which professes the Nicene Creed and celebrates Holy Eucharist on at least a weekly basis. You can check with the Abbot and/or Abbess  if you have a question about the appropriateness of a denomination. You should attempt to expand your worship beyond Sundays by the use of the Daily Office (Morning Prayer, Midday Prayer, and Evening Prayer). While the Daily Office of the CCCUSA Disert Missal should be used, your Abbot may approve use of other Celtic services (i.e., the Northumbria Community's Celtic Daily Prayer or the Contemporary Celtic Prayer Book).

 

An Exercise in Worship:

Maintain a journal of your thoughts and inspirations the Lord reveals to you during worship.         

 

PHASE TWO: PRAYER

Do not practice long, drawn out devotions, but rather give yourself to prayer at intervals, as you would to food. ~ From the Rule of St. Comghall.

 

 The ancient Celtic Church followed the custom of a daily cycle of prayers called the Daily Office.

The major offices were Morning, Midday, and Evening Prayer. Therefore, all members of the Order are to keep one of the Offices during the day, using the Celtic Catholic Church Order of Daily Offices or a Celtic Prayer book approved by the Abbot/Abbess. Further, each member is to pray St. Michael’s Chaplet at least once a week . (See Appendix and References at the end of this handbook).

 

Explanation of the Rule: Richard Foster has called prayer "the heart's true home." This principle of the Rule will immerse you in the life of prayer. You have already involved yourself in the life of prayer by attending and participating in worship. Now, you will extend your prayer life, not limiting it to worship but making it a part of your daily routine. With practice it will become almost as automatic as breathing.

 

PHASE THREE: STUDY

Strengthen your devotion to the words and precepts of God. ~From the Rule of St. Columcille (Columba)

The Rule of Life: Study, as defined by the Rule, is the reading, contemplating, discussing, debating, and teaching of those things which are for the edification, enlightenment,and health of the body, the spirit, and the Order. Each member is encouraged to supplement his reading of Holy Scriptures with such commentaries, concordances, and spiritual teachings as are in accordance with the basic tenets of the Faith. It is suggested that every member set time monthly to get together with his anamchara and share in fellowship and discussion. Further, members are encouraged to come together when possible for Bible study and discussion. Also, all members are encouraged to take any opportunity to teach the tenets of the Faith and bring the Gospel to every living creature.

 

Explanation of the Rule: The monks and nuns of the ancient Celtic Church placed a high premium on learning and were, consequently, responsible for the maintenance of learning during the so-called "Dark Ages." As the spiritual descendants of these ancient monastics the Order also has a high regard for learning. All members are encouraged to study the Holy Scriptures, theological works, devotional materials and Celtic Christian history. The study of God's Word ~ the Holy Scriptures ~ should be a regular and frequent practice of members. Holy Scriptures can be read for historical fact, spiritual truth, and personal reflection. 

 

PHASE FOUR: SILENCE AND CONTEMPLATION

Two-thirds of piety consists of being silent. ~ From the Rule of St. Ailbe

 

The Rule of Life: Silence and contemplation is the intentional stilling of oneself and/or the removing of oneself from the bustle of everyday life in order to seek communion with God, to contemplate His Word within our hearts. Each member should set aside time during the week for extended silence and contemplation. As a goal, at least twenty minutes daily should be set aside for quiet contemplation.

Explanation of the Rule: The most difficult thing for a person to do is remain purposefully silent. Yet the Lord tells us, "Be silent, and know that I am God." Silent contemplation is an extension of prayer in which we do not "talk" to God but let God "speak" to us in the stillness of our hearts. It is in silent contemplation that we come to be in God's presence without the clutter of our misconceptions, personal perceptions, and private idolatries.

 

Exercises in Silence and Contemplation:

The following exercise will introduce you to the very basics of silence and contemplation.

They will not make you an instant "mystic", but they will provide you with a foundation from which to expand your meditative practices as you travel the spiritual turas as a soldier for Christ.

 

 The Rule of the Order enjoins us to set aside at least 20 minutes per day for silence and contemplation. However, this may be difficult in the beginning. It is better to start with 5 minutes of quality meditation than plan on 20 minutes, only to become distracted. Choose a similar time each day and a particular location.

This will help you make silence a regular part of your activity and establish a "sacred" contemplative place. The time should be a period when you are free of external demands. The location should be one free of external distractions. Create a contemplative setting. You may like to use a prayer rug.

 

To create a meditative mood during this initial stage you may also wish to use stilling music like Gregorian chant or mellow Celtic music. Sit in a comfortable position ~ one that minimizes your consciousness of your body but not too comfortable that you fall asleep. Select a sacred two-syllable word. Some good examples are "Jesus", "Father", "Abba", "Shalom" (Hebrew meaning peace). Focus on a lighted candle (symbolizing the Light of Christ). Slow your breathing and mentally say your sacred word, inhaling on the first syllable, exhaling on the second. Again, limit yourself to 5 minutes a day during this first week. You may like to use an egg timer to notify you when the 5 minutes have expired. However, it is better to come out of meditation in a gentle way and the bell may be too startling. As an alternative you could select an appropriate piece of music approximately five minutes in length so that the end of the music signifies the end of your period of meditation.

 

It is important to your spiritual life to renew efforts at maintaining this discipline for in silence and contemplation God is the teacher. He teaches us more about ourselves and our responsibilities, preparing us for being instruments of His Gospel. The continued and regular practice of silence and contemplation will serve as a discernment tool as God reveals Himself to you in quiet but powerful ways. You will find the effects of this discipline in your daily life.

 

PHASE FIVE: FASTING AND ABSTINENCE

Let the monk fast at suitable times, since an accompaniment of this practice is a salutary restraint of the body. ~ From the Rule of St. Cormac Mac Ciolionain

 

The Rule of Life: Fasting is the deleting of certain meals from the daily and/or weekly schedule and using said time for prayer and contemplation. All members (if able) are to fast at least one meal a week and should use the time for silent contemplation. All members are to fast before taking Holy Communion and on all prescribed fast days of the Church Calendar. Additional fasting may be done during Lent and Advent. Abstinence may, at the discretion of the Abbot, be used in lieu of fasting. Abstinence, as defined by the Rule, is the removal of specific food from one's diet at specified times as a sign of penance or for use in the disciplining of the flesh. All members should abstain from at least one favorite meal during Lent and may, at the member's discretion, abstain from red meats on Fridays.

 

IMPORTANT:

*It is not advisable for a member to fast or practice abstinence if such practice will endanger the member’s health in any way. All members are hereby advised to first consult with a physician and the Abbot and/or Abbess before undertaking any type or period of fasting and/or abstinence.* 

 

Explanation of the Rule: It was the habit of our Lord to fast in preparation for some great task. The obvious example is his 40 day fast in the wilderness immediately after His baptism as He prepared for His public ministry. During this period He combined fasting with silent contemplation in the desert of Judea. From His example we learn that fasting is primarily a tool for preparation and discernment. It focuses us on that which matters to spiritual health and our relationship to God rather than worldly acclaim, power, or wealth.

 

PHASE SIX: WORK

Your manual labor should have a three-fold division. First, fill your own needs and those of the place where you live. Secondly, do your share of your brothers' work. Thirdly, help your neighbors by instruction, by writing, by making garments, or by providing for some other need of theirs that may arise. ~ From the Rule of St. Columcille

 

Rule of Life: The ancient Celtic Church affirmed that ordinary work and daily activity are sacred. Through it, the worker gains discipline and the means of financially supporting not only himself or herself but his or her family as well. Further, the workplace can be an area where one can spread the Faith by word and deed. Finally all work done by the Order and the Church as a whole is dependent on the giving of tithes and offerings. Therefore, each member is to give what he or she can to the Church and/or to the Order, striving to achieve the ideal giving level of 10% of his or her gross income.

 

Explanation of the Rule: It is a common mistake to view work as a "curse" brought about by Adam's Fall. Yet we find that God is a "worker" for it is His "work" that brings about creation. And we learn from Holy Scriptures that during His Incarnation our Lord worked as a carpenter. His disciples and followers included fishermen, civil servants, tent makers, and physicians among other vocations and professions. Through Christ's Incarnation work becomes ennobled and, when pursued with Christ as its center, liberation from self-centeredness.

 

Most members of the Order work in secular employment. It is our tendency to view such work as less sacred than that which is specifically "religious." But as Celtic Christians we are called to live "sacramentally" ~ that is, our outward life should be an expression of the inward grace of Christ which dwells in us, regardless of the setting. To live sacramentally, it is imperative that we work for the sake of others and not simply to satisfy our own needs. This applies to all aspects of our work whether we are employed as a religious professional, in a secular profession, or in the home.

 

A member of the Order has to first be converted from the world to Christ, and then converted back to the world with Christ. The Church is called to be in society, to be at the cutting edge of life, not by power struggles, but by a quality of life ~ of which work is a vital part.

St. Francis of Assisi once said, "Preach the Gospel in everything that you do; if necessary, use words."

Through work dedicated to Christ we can be His salt and light to the world by the quality of our example. focus on being a quiet witness to Christ by your performance of work. Let the proclamation of Christ's Gospel be evident in your cheerful attitude toward work, your attention to doing the highest quality work in a timely manner, and your willingness to help others in their work.

Let the grace of Christ which dwells in you be manifested in the outward sign of your work.

 

PHASE SEVEN: CHARITY

Do that which all Christians are commanded to do ~ love one another as Christ has loved us by manifesting acts of charity.

Anything remaining over and above the needs of the community he ordered reserved for the poor. ~ From the Rule of St. Tallaght

 

Rule of Life: Our Lord placed tremendous importance on acts of charity. In fact, Our Lord's sacrifice on the Cross can be looked on as the supreme act of charity. Our Celtic forefathers also took charity very seriously.

 In Celtic society the tribe as a whole was responsible for caring for its poor and needy. Every member was expected to assist and give and the Church, as a member of the tribe, was often called upon to give for the aid of the tribe’s needy. Charity, as defined by the Rule, is the giving of one's time, talent, and/or funds for the benefit of those less fortunate. Such giving is above and beyond the tithe and offering given to the Church. The Order also encourages its members to be involved with organized charities and relief organizations. Involvement can be either in volunteering to work within an organization or in providing funding for an organization. Our Celtic forefathers had a deep and abiding reverence for all of God's creation. Several tales exist of Celtic saints who were able to communicate with wild animals, cared and nurtured these animals, and even considered them part of their congregations. As such, all members of the Order are to care for all living things and to help defend the environment from deprivation.

 

Explanation of the Rule: The word "charity" comes from a Greek word whose root pertains to fertility and bearing fruit.

 

Acts of charity - Showing a concern in and for the welfare of others - are the fruits of our faith. To live sacramentally is to bear fruit of the grace dwelling in us. We bring this fruit to harvest by our loving involvement in God's creation ~ in that of nature as well as human beings. Our charity unites us to God's charity ~ the ultimate gift of the sacrifice of Jesus Christ.

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

BASIC ELEMENTS OF SPIRITUAL DEFENSE

Regular adherence to the seven principles mentioned above are indeed powerful weapons through which we can beat back the attacks of our enemy, the devil.  Once we have begun being formed in the image of Christ, which is the goal of Spiritual Formation, we must become familiar with the defenses available to us.

One of our greatest defenses lies in the Prayer to our Order’s patron, to Saint Michael the Archangel. Below is the Prayer to Saint Michael composed by Pope Leo XIII after having a Vision.  It should be prayed daily and at times of spiritual trial and/or temptation.  It is presented here first in Irish Gaelic, then in English:

 

 Paidir Naomh Micheál Árdaingeal

le Pápa Leon XIII

A Naoimh-Micheál Árdaingeal cosain sinn i n-am an chatha, bí mar dhídean againn in aghaidh urchoírde agus chealgaireachta an diabhail.

 

Go mbagruighidh Dia air, athchuinghimíd go humhal. Agus dean-sa a cheannphuirt na sluaighte neamhdha an t-aidhbheirseoir céadna a theilgean síos síos go hifreann, tré chómhacht Dé, agus ina theannta sin na hainsoioraid eile atá ag imtheacht ar fuaid an domhain le fonn anamnacha a chuir i mbealach a gcaillte. Áméin.

Pope Leo XIII

 

"St. Michael the Archangel, defend us in battle. Be our defense against the wickedness and snares of the Devil. May God rebuke him, we humbly pray, and do thou, O Prince of the heavenly hosts, by the power of God, thrust into hell Satan, and all the evil spirits, who prowl about the world seeking the ruin of souls. Amen."

 

Earlier it was advised to pray the Chaplet of Saint Michael at least once a week. According to Church history, St. Michael promised that whomever prayed the chaplet regularly would receive his help, along with the aid of the angelic choirs, throughout their life. (Again, see Appendix and References at the end of this handbook .) 

 

Next in our spiritual armory is the armor of God spoken of by St. Paul in chapter 6 of his letter to the Ephesians. St. Paul gives us a vivid description of our spiritual defenses in, chapter 6 verses 10 through 18:

    “ 10. Finally, be strong in the Lord and in the strength of His might. 11. Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. 12. For our struggle is not against flesh and blood, but against the rulers, against the powers, against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. 13. Therefore, take up the full armor of God, so that you will be able to resist in the evil day, and having done everything, to stand firm. 14. Stand firm therefore, HAVING GIRDED YOUR LOINS WITH TRUTH, and HAVING PUT ON THE BREASTPLATE OF RIGHTEOUSNESS, 15. and having shod YOUR FEET WITH THE PREPARATION OF THE GOSPEL OF PEACE; 16. in addition to all, taking up the SHIELD OF FAITH with which you will be able to extinguish all the flaming arrows of the evil one. 17. And take THE HELMET OF SALVATION, and the sword of the Spirit, which is the word of God.  18. With all prayer and petition pray at all times in the Spirit, and with this in view, be on the alert with all perseverance and petition for all the saints…

@ NASB 1996    

 

Faith is the first, and most important of our defenses against the enemy.

Paul Thigpen writes:

“Faith, the first among virtues, serves us as a shield, according to Saint Paul. His description reminds us that faith must be firmly grasped and held up as a barrier between ourselves and the Enemy. Faith includes both a knowledge of God and a confidence in Him...A firm trust in God renders powerless the doubts and accusations he hurls at us. As Saint Paul assures us, the SHEILD of FAITH “will extinguish all the flaming arrows of the Evil One” –adapted from The Manual of Spiritual Warfare, Thigpen 2015

 

“The second virtue, the hope of salvation, St. Paul refers to as a HELMET.”

-ibid 2015     

  1 Thessalonians 5:8New International Version (NIV):

“8 But since we belong to the day, let us be sober, putting on faith and love as a breastplate, and the hope of salvation as a helmet”

The hope of salvation is essential for protecting the mind. “ The temptation to despair is a powerful tactic of the Enemy. If we lose hope, Brother Thigpen says, “we open our minds wide to all the poisonous thoughts the Enemy seeks to plant there.” Ibid, 2014 .  So , we must never lose hope in our salvation.

Next is our spiritual breastplate. Paul Thigpen continues:

 

“In one of his epistles, St. Paul describes love (or charity) as the breastplate of our spiritual armor, (third virtue) and in another epistle, he says righteousness (or justice) fulfills that function (see 1 Thes 5: 8 and Eph 6: 14 above). When we note that righteousness means being rightly related to God and to others, then we can see why he would identify righteousness with love, the third of the theological virtues. Jesus taught us that to be rightly related to God is to love Him with all our heart, soul, and mind; and to be rightly related to others is to love them as we love ourselves (see Mt 22: 36– 40). The breastplate protects the heart— symbol of the will, that center of our soul that makes choices for or against God. Love consists, of course, not merely in feeling, but in doing, in choosing what is right and good. When our love for God and for others grows cold, our hearts wither, and we lose the resolve— the “armor”— that strengthens us in making the right choices. When love is lost, the Enemy can take deadly aim, straight for the heart.”

Thigpen, Paul (2015-01-29). Manual for Spiritual Warfare (Kindle Locations 696-697). TAN Books. Kindle Edition.

 

The Fourth virtue that makes up our spiritual armor is Truth. Our Celtic ancestors held the virtue of truth in the highest of regard, believing it have an almost supernatural quality.

Paraphrasing the Celtic scholar, Professor Myles Dillon :

“In Ireland we have stories in which an Act of Truth has supernatural power in and of itself.  Truth in ancient Ireland, is seen as the highest principle, pervading and sustaining creation itself”  from The Druids  by Peter B. Ellis.

 Celtic scholar Peter B. Ellis states that in Old Irish the word for truth, ‘Fhirinne’, serves as the foundation for the concepts of holiness, righteousness, faithfulness, religion and justice in ancient Irish Celtic Culture –Ellis, p.169

 To go even further, in Ireland, the “otherworld”, an Irish euphemism for heaven itself, is referred to as “The Land of Truth”.   This belief ties perfectly into the Faith for, in the Gospel of St. John, chapter 14 verse 6, our Lord says: "I am the way and the truth and the life. No one comes to the Father except through me.” (NIV). Here, our Lord is saying that He is the Truth, and taken within an ancient Irish context, one could say that since Christ is the Truth, it is He that sustains or upholds creation itself.

Looking  at the ancient Irish concept of truth,   is it any wonder that our Celtic ancestors embraced the Faith so easily?

 

Returning to St. Paul, Truth, Thigpen says, girds our “loins”— that intimate part of our inner selves that is so easily led astray by blinding passion and the Devil’s enticement. We must seek the truth and live the truth about what it means to live and love rightly if we’re to resist the father of lies in this regard. The Apostle elaborates on this aspect of our armor, which he calls “the armor of light,” in in his letter to the Christians of Rome (Rom 13: 12). Rather than succumbing to the dark vices of our physical appetites, he insists, “let us behave becomingly.” We must not seek to gratify the desires of the flesh, but instead we must “put on the Lord Jesus Christ,” imitating the virtues displayed in His character (v. 14). Thigpen, Paul (2015-01-29). Manual for Spiritual Warfare (Kindle Location 704). TAN Books. Kindle Edition.

So, ‘putting on the Lord Jesus Christ’, in a Celtic context,  would be putting on Truth, and imitating his virtues would ultimately be living in accordance with the very sustaining power of creation, which is, of course, the will of God.

 

“Finally, Brother Thigpen states   the Apostle Paul tells us that on our spiritual “feet” we must wear, like sturdy military boots, a readiness for the gospel of peace (see Eph 6: 15). Wherever we go, we must be prepared to bring the good news of salvation, of peace with God, to all we may encounter. In this way, by winning the hearts of others to Our Lord, we do spiritual battle by helping to rescue the Enemy’s captives. When we seek to share our faith in this way, the Devil will try to turn us back. He’ll scatter across our path, like so many rocks and thorns, a wagonload of doubts, accusations of our inadequacy, and fear of conflict and rejection. But if we’ve put on the “boots” of readiness— if we’ve prepared ourselves, through faithful study and prayer, to share the gospel— then we’ll walk safely over these obstacles, crushing them as we go.” Thigpen, Paul (2015-01-29). Manual for Spiritual Warfare (Kindle Locations 706-712). TAN Books. Kindle Edition.

 

And now, brother Thigpen says, one last virtue is critical in spiritual warfare. Humility is the essential virtue that provides the soil in which all the other virtues grow. St. Paul tells us that through the humility of Christ, the Devil was defeated (see Phil 2: 3– 11). And we, too, must humble ourselves if God is to exalt us in victory (see Jas 4: 10). When St. Peter exhorts us in his first epistle to “clothe [ourselves]  .  .  . with humility toward one another,” he goes on to warn us that this armor is necessary because our “adversary the Devil, as a roaring lion, goes about seeking someone to devour” (1 Pt 5: 5, 8 RSVCE).

 

Humility keeps us from dangerous “high places” where the Enemy could tempt us to pride and vainglory. St. Anthony the Great was a pioneer among the ancient fathers of the desert, a champion in spiritual warfare who endured horrific demonic attacks. He once reported a vision. “I saw all the Devil’s traps set upon the earth,” here called, “and I groaned and said, ‘Who do you think can pass through them?’ And I heard a voice saying: ‘Humility.’” Like soldiers crawling under a barbed wire fence, we can crawl right under the Enemy’s snares by lowering ourselves through humility. Each of these virtues, then, and all the others as well, play a vital role in protecting us from enemy assault as the armor we must wear. St. Paul sums it up: “Put on, therefore, as God’s chosen ones, holy and beloved, a heart of mercy, kindness, humility, meekness, patience. Bear with one another, if anyone has a grievance against any other; even as the Lord has forgiven you, so also you must forgive. But above all these things have charity, which is the bond of perfection” (Col 3: 12– 14). Only with such armor will we be fully covered and protected from the Evil One’s attacks.

Thigpen, Paul (2015-01-29). Manual for Spiritual Warfare (Kindle Locations 721-728). TAN Books. Kindle Edition.

Thigpen, Paul (2015-01-29). Manual for Spiritual Warfare (Kindle Locations 713-721). TAN Books. Kindle Edition.

 

In summation, abiding by the Order’s Rule of Life and adhering to the Spiritual Virtues discussed above, will provide a member of the Order with both a strong spiritual defense and a strong spiritual offense. Thus, when these practices become a part of your life, you will have all the tools you need to combat the forces of our Enemy, the Devil.   It is hoped that by studying this handbook, that you have been drawn closer to Christ our Lord and the prince of His Holy army, the blessed St. Michael.

 

PERPETUAL SPIRITUAL FORMATION

One last thing, Spiritual Formation, like conversion, is continuous. It never ends. We all hope to deepen our walk with Christ on a daily basis. It is advised that members of our Order review this Formation Handbook on a regular basis. This is recommended for discovering one’s areas of spiritual weakness and building up these areas. It is also advised that each member get to know one another, so, that God in his Divine Wisdom, will reveal the appropriate anamchara or soul-friend relationships for members within the Order. The anamchara relationship is essential for true spiritual growth within the Order and the Celtic Catholic Church.

 

 

 

 

 

 

 

 

 

 

 

APPENDIX

 

The Chaplet of St. Michael

O God, come to my assistance. O Lord, make haste to help me. Glory be to the Father, etc.

 [Say one Our Father and three Hail Marys after each of the following nine salutations in honor of the nine Choirs of Angels]:

 

1. By the intercession of St. Michael and the celestial Choir of Seraphim may the Lord make us worthy to burn with the fire of perfect charity.

Amen.

2. By the intercession of St. Michael and the celestial Choir of Cherubim may the Lord grant us the grace to leave the ways of sin and run in the paths of Christian perfection.

Amen.

3. By the intercession of St. Michael and the celestial Choir of Thrones may the Lord infuse into our hearts a true and sincere spirit of humility.

Amen.

4. By the intercession of St. Michael and the celestial Choir of Dominations may the Lord give us grace to govern our senses and overcome any unruly passions.

Amen.

5. By the intercession of St. Michael and the celestial Choir of Virtues may the Lord preserve us from evil and falling into temptation. Amen.

6. By the intercession of St. Michael and the celestial Choir of Powers may the Lord protect our souls against the snares and temptations of the devil.

Amen.

7. By the intercession of St. Michael and the celestial Choir of Principalities may God fill our souls with a true spirit of obedience. Amen.

8. By the intercession of St. Michael and the celestial Choir of Archangels may the Lord give us perseverance in faith and in all good works in order that we may attain the glory of Heaven.

Amen.

9. By the intercession of St. Michael and the celestial Choir of Angels may the Lord grant us to be protected by them in this mortal life and conducted in the life to come to Heaven.

Amen.

Say one Our Father in honor of each of the following leading Angels: St. Michael, St. Gabriel, St. Raphael and our Guardian Angel.

 

Concluding prayers:

O glorious prince St. Michael, chief and commander of the heavenly hosts, guardian of souls, vanquisher of rebel spirits, servant in the house of the Divine King and our admirable conductor, you who shine with excellence and superhuman virtue deliver us from all evil, who turn to you with confidence and enable us by your gracious protection to serve God more and more faithfully every day.

Pray for us, O glorious St. Michael, Prince of the Church of Jesus Christ, that we may be made worthy of His promises.

Almighty and Everlasting God, Who, by a prodigy of goodness and a merciful desire for the salvation of all men, has appointed the most glorious Archangel St. Michael Prince of Your Church, make us worthy, we ask You, to be delivered from all our enemies, that none of them may harass us at the hour of death, but that we may be conducted by him into Your Presence.This we ask through the merits of

Jesus Christ Our Lord.

Amen.

 

REFERENCES

Carmina Gadelica, Volume 1, by Alexander Carmicheal, [1900], at sacred-texts.com

            “Micheal Nam Buaidh” (77) Carmina Gadelica pp.198-209 :

            http://www.sacred-texts.com/neu/celt/cg1/cg1083.htm

Chaplet of Saint Michael : https://en.wikipedia.org/wiki/Chaplet_of_Saint_Michael

http://www.ewtn.com/Devotionals/prayers/chaplet-of-st-michael.htm

Ellis, Peter Berresford,  A Brief History of the Druids  William B. Eerdmans Publishing Company. Grand Rapids, Michigan 1995

Original Anam Chara Celtic Church Rule of Life: http://dfba.home.mindspring.com/celticrule.html

Saint Michael in the Catholic Church: https://en.m.wikipedia.org/wiki/Saint_Michael_(Roman_Catholic)

Thigpen, Paul (2015-01-29). Manual for Spiritual Warfare. TAN Books. Kindle Edition.

Uinseann Ó Maidin OCR (Translator) The Celtic Monk: Rules and Writings of Early Irish Monks (Cistercian Studies) Paperback  – November 1, 1996

 

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