Although she recalled having frequently disobeyed her parents as a child, she showed a special love for the Holy Eucharist from an early age. In she married Francisco Armida, with whom she had nine children between and In , when she was 39 years old, her husband died and she had to care for her children,  the youngest of whom was two years old. Yet her writings reflect an amazing tranquility amid the chaos that surrounded her. As a mystic, she reported that she heard God telling her: "Ask me for a long suffering life and to write a lot Her spiritual life started before the death of her husband.
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Arthur B. Calkins Aug 27, , Missio Article 0 comments Among the ranks of little-known but gigantic saintly figures is Conchita, a laywoman and mystic who lived during the troubled years of the Mexican persecutions of the twentieth century.
By any measure, Conchita was an extraordinary woman. She was a Mexican wife, mother of nine children, widow, grandmother of sixteen, the foundress of five Works or Apostolates of the Cross Obras de la Cruz  and an awe-inspiring mystic and spiritual writer—still not well known, unfortunately, in the English-speaking world. My hope is that this article may help to introduce her to a larger English-speaking public, at least in some small way. He had written an impressive work on Saint Elizabeth of the Trinity , and so I reasoned that this book, too, should be a good spiritual resource.
I was not disappointed. In that book he recounted the story of an extraordinary soul who, nonetheless, wrote about profound spiritual realities in language that could be understood by ordinary people. He went so far as to compare her to the first two great women to be recognized as doctors of the Church: Saint Catherine of Siena and Saint Teresa of Avila. It has been remarked that Conchita wrote practically as much as Saint Thomas Aquinas, although they obviously represent different but, nonetheless, complementary approaches to theology.
Hers was not the highly structured speculative theology of the academy, which justly proceeds from Scripture and Tradition although she would receive a great deal of input from her spiritual directors formed in this Tradition , but rather the symbolic theology that springs from listening to the voice of the Lord in her inmost being. Saints not infrequently appear in constellations, each supporting and enriching the others.
In this regard, she shares some similar characteristics with the Venerable Louise-Marguerite Claret de la Touche , about whom I wrote some time ago. Almost none of these figures, such as Conchita and Louise-Marguerite, knew each other or had any contact with one another, but each from his or her own unique perspective presented this call to those who would listen or inculcated within their own circles the imperative of praying, sacrificing themselves and even offering themselves as victims for the sanctification of priests.
Many of the words which Conchita received from the Lord in this regard may be found in the anthology, Priests of Christ, excerpted from the sixty-six volumes of her Account of Conscience or Confidences.
Obviously, then, Conchita had a profound ecclesial and Marian vocation. Not only did she have an intense devotion to the Mother of God,  but she also lived in constant union with Mary. Madera, M. The Lord had raised Mary to a level of holiness never to be equaled by any other human being.
Nonetheless, the specific grace granted to Conchita on March 25, , as far as we know, has been granted to only a limited number of souls. The fundamental rule is that, even though God grants extraordinary graces to chosen souls, what he confers on them is eventually intended for the up-building of the entire Body of Christ.
Since the mystical incarnation which Conchita experienced is rooted in the sacrament of baptism, this grace also constitutes for all of us an invitation to live our baptismal commitment at an ever-deeper level. This is precisely what the Fathers of the Second Vatican Council wanted to emphasize in the fifth chapter of Lumen Gentium on the universal call to holiness.
Mary, the Coredemptrix par excellence, would teach her how to conform her heart to the Heart of Jesus. Mary would teach her to live the priestly and Eucharistic dynamism with a truly motherly heart.
This stage, in which Mary lived her maternal priesthood on behalf of the nascent Church, was the most fruitful in her life, because she continued to offer her Son to the Father and to offer herself in union with Him in order to obtain graces for her new sons.
Conchita was to reflect the life of Mary and be a faithful echo of her maternal heart with the same redeeming and glorifying end: the salvation of souls.
Conchita, like Mary, was to be not only mother of Jesus by virtue of the mystical incarnation, but also mother of His Mystical Body, the Church. The participation in the redeeming offering of Jesus would acquire the nuance of ecclesial maternity.
Mary would teach her to live her priesthood in a maternal manner. During these years of solitude, Mary lived her maternal priesthood with perfect joy, with her gaze fixed on her absent Son. Her heart, filled with love and sorrow, longed for full union with the Trinity, while living in faith and hope. Conchita tried to live this same experience: being the echo of the Heart of Mary, accepting maternally the martyrdom of love for others.
Philipon, O. Owen, S. NY: Alba House, This important publication lists both Louise-Marguerite and Conchita, but is by no means an exhaustive list of souls who have offered their lives for the sanctification of priests. Catechism of the Catholic Church Serafino M. Analisi storico-teologica Rome,
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