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St. Teresa says that all are not allowed to speak to their king; the most that can be hoped for is to communicate with him through a third person. And even if anyone at length succeeds in speaking with a king, how many difficulties has he had to overcome before he could do so! To converse with Thee, O King of Glory, no third person is needed. Thou art always ready in the Sacrament of the Altar to grant audience to all. In this Sacrament Thou grantest audience to all, night and day -- whenever we please.
I.
Jesus in the Blessed Sacrament gives audience to all. St. Teresa says, that in this world all cannot speak with their sovereign; the poor can hardly hope to do so, or even to make their wants known through some third person: but with this King of Heaven no third person is necessary, -- all, both high and low, may speak to Him, for He remains face to face with us in this Sacrament. It is for this reason that Jesus is called the Flower of the field and the lily of the valleys. (Cant. ii. 1). Garden-flowers are shut in and carefully preserved; but the flowers of the fields are open to all. Cardinal Hugo comments on these words, saying, "because I show Myself to be found by all."
Any one may, then, speak to Jesus in this Sacrament at any hour of the day. St. Peter Chrysologus, describing the birth of our Redeemer in the stable of Bethlehem, says, that kings are not always giving audience; it often happens that a person goes to speak to the prince, and the guards send him away, saying that it is not the hour for admission, and he must come again. But our Lord was pleased to be born in an open cave, without a door, and without guards, that He might receive all, at all hours. There is no attendant to say, "It is not the hour." And it is the same with Jesus in His Most Holy Sacrament: the churches are always open, and everyone may go and speak to the King of Heaven whenever he pleases; and Jesus wills that we should there address Him with the utmost confidence. It is for this that He has concealed Himself beneath the form of bread. If He were to appear on our Altars on a throne of light, as He will appear at the Last Judgment, which of us would have courage to approach Him? But because Our Lord wishes us to speak to Him, says St. Teresa, and to seek graces of Him with confidence and without fear, He has hidden His majesty under the species of bread: He wishes that we should treat with Him "as one friend with another," as Thomas a Kempis expresses it.
To converse with Thee, O King of Glory, no third person is needed: Thou art always ready in the Sacrament of the Altar to give audience to all. Whoever desires Thee always finds Thee there and converses with Thee face to face. Since, then, my Jesus, Thou art enclosed in this Tabernacle to receive the supplications of miserable creatures who come to seek an audience of Thee, listen this day to the petition addressed to Thee by the most ungrateful sinner on earth. I come repentant to Thy feet. Change me from a great rebel such as I have hitherto been to Thee, into a great lover of Thee. Thou canst do it. I love Thee, my Jesus, above all things. I love Thee more than my life, my God, my Love, my All!
II.
When the soul remains at the foot of the Altar, Jesus seems to address her in the words of the Canticle: Arise. my love, my beautiful one, and come. (Cant. ii. 10). "Soul arise," He says, "and fear not; approach, come near to Me. My friend: you are not now My enemy for you love Me, and are sorry for having offended Me. My beautiful one: you are no longer hideous in My eyes. My grace has made you beautiful. And come: come here, tell Me whatever you wish; I am on the altar for this very purpose." How delighted you would be if a king were to call you into his presence, and say to you "Tell me, what do you want, what do you wish? I love you and wish to benefit you." Jesus Christ, the King of Heaven, says this to all who visit Him: Come to me all you that labour and are burdened, and I will refresh you. (Matt. xi. 28). Come all you who are poor, sick, or afflicted, I can and will enrich you, hear you, and comfort you. I remain for this purpose on your altars: I myself that spoke: behold I am here. (Is. lii. 6).
My beloved Jesus, since Thou remainest on our Altar to hear the petitions of wretched creatures who have recourse to Thee, hear now the prayer which I, miserable sinner, make to Thee. O Lamb of God sacrificed and put to death on the Cross, Thou seest in me a soul redeemed with Thy Blood; forgive me the insults I have offered Thee, and help me by Thy grace to lose Thee no more. Give me, dear Jesus, a share in the grief Thou didst feel in the Garden of Gethsemani for my sins! Oh, that I had never offended Thee, my God! If I were to die in sin, my beloved Lord, I could love Thee no more; but Thou hast waited for me expressly that I may love Thee; I thank Thee for the time Thou grantest me, and since I now can love Thee, I will do so. Grant me the great grace of loving Thee, but of loving Thee so as to make me forget all, to think only of pleasing Thy most loving Heart. My Jesus, Thou hast expended Thy whole life for me; grant that I may use for Thee at least the remainder of my life. I hope for all graces through the merits of Thy Passion. I hope also in thy intercession, O Mary! Thou knowest that I love thee. Have pity upon me.
Spiritual Reading
VISITING JESUS IN THE BLESSED SACRAMENT
Let us be careful to profit by the presence of Jesus in the Blessed Sacrament. Our hearts should remain with Him to burn continually, and with greater splendour than the lights and lamps that adorn the Altar. But, alas! the ingratitude of men towards Jesus in the Blessed Sacrament made Him complain to His servant, St. Margaret Mary Alocoque, to whom He showed His Divine Heart burning with flames of love for men. Jesus said to her: "Behold this Heart that has loved men so tenderly, and has reserved nothing, but has consumed itself in order to show its love for men; yet in return I receive nothing but ingratitude and contempt from the greater number of men in this Sacrament. But what displeases Me most is, that some of these ungrateful ones are hearts consecrated to Me." In these last words Jesus spoke of those who dwell in the same house with Him, and yet draw but little profit from His Presence. If He were to come into your church once a year, and to remain only for a single day, surely all would contend with one another in paying homage to Him, and in remaining in His loving company; and will you leave Him alone, and seldom visit Him because in order to see you more frequently in His Presence, He, in His goodness, remains continually with you?
If you have hitherto been negligent in visiting Jesus in the Tabernacle, I entreat you henceforth to avail yourself of the great treasure that you have in the most Holy Sacrament. Sister Anne of the Cross, who had been Countess of Feria, and a Spanish lady of high rank, after being a widow for twenty-four years entered the Order of St. Clare, in Montilla. She procured a cell, from which she had a view of the Altar of the Blessed Sacrament, and there she generally remained day and night. Being asked how she was employed during so many hours that she spent before the Blessed Sacrament, she replied: "I would remain there for all eternity. How am I employed before Jesus in the Blessed Eucharist? I thank Him, I love Him, I ask His graces." Behold an excellent means of drawing great fruit from your visits to the Blessed Sacrament.
First, thank Jesus Christ. How thankful you are to relatives that come from a distance to visit you! And will you not thank Jesus Christ Who descends from Heaven, not only to visit you, but also to remain always with you? First of all in your Visit, enliven your Faith and adore your Spouse in the Sacrament: thank His great goodness in coming to remain on the Altar for the love of you.
Secondly, love Jesus. St. Philip Neri, when he saw the most holy Viaticum brought into his room, was all on fire with holy love, and exclaimed: "Behold my Love! Behold my Love!" Do you say the same when you remain before the Holy Tabernacle. Consider that your Jesus, shut up in that prison of love, is burning with love for you. To St. Catherine of Sienna He appeared one day in the Blesesed Sacrament in the form of a fiery furnace, and the Saint was astonished that the flames that issued from it had not filled the hearts of all men with the fire of Divine love. If, when you remain in His Presence, you wish to please Him, repeat acts of love, offering yourself to Him in a special manner.
Thirdly, ask Jesus for His grace. Blessed Henry Suso used to say that it is in the Holy Sacrament that Jesus hears most readily the prayers of those who visit Him, and that it is there He dispenses His graces most abundantly. The Venerable Father Balthasar Alvarez once saw Jesus Christ in the Blessed Sacrament with His hands full of graces, but found no one to whom He could impart them, because there was no one to ask them. You say that you cannot remain in the Presence of Jesus Christ, because you know not what to do before Him, or what to say. O God! And why do you not employ yourself in asking the graces of which you stand in need? Beg of Jesus to give you strength to resist temptations, to correct the faults into which you always relapse, to rescue you from the passion that keeps you in chains, and hinders you from giving yourself entirely to God. Entreat Him to give you aid to suffer all insults and contradictions in peace, to increase in your heart His Divine love, and entreat Him particularly to make you live always united with His holy will. When you feel disturbed on account of having committed any fault, go instantly to the Holy Sacrament to ask pardon, and then calm your mind. When you receive any offence, or when you meet a heavy cross, go and offer it to Jesus Christ and ask His aid to embrace it with resignation. Oh! if we all acted in this manner and knew how to avail ourselves of the Presence of Jesus, we should all become Saints. Let it be our care to become Saints by adopting this practice.
Evening Meditation
A GIFT SURPASSING ALL GIFTS
I.
St. Paul draws attention to the time Jesus chose to make us this gift of the most Holy Sacrament; a gift which surpasses all the other gifts which an Almighty God could make, as St. Clement says: "A gift surpassing all fulness." And St. Augustine says: "Although omnipotent He could give no more." The Apostle remarks that the Lord Jesus, the same night in which he was betrayed, took bread and, giving thanks, broke and said: Take ye and eat; this is my body which shall be delivered for you. (1 Cor. xi. 23, 24). In that same night, then, that men were thinking of preparing torments and death for Jesus, our beloved Redeemer thought of leaving them Himself in the Blessed Sacrament; giving us thereby to understand that His love was so great, that, instead of being cooled by so many injuries, it was then more than ever yearning towards us. O most loving Saviour, how couldest Thou have so great love for men as to choose to remain with them on this earth to be their Food, after their having driven Thee away from it with so much ingratitude!
II.
Let us also consider the immense desire Jesus has during all His life for the arrival of that night, in which He had determined to leave us this great pledge of His love. For at the moment of His instituting this most sweet Sacrament, He said, With desire I have desired to eat this pasch with you. (Luke xxii. 15), words which reveal to us the ardent desire that He had to unite Himself with us in Communion through the love which He bore us: "This is the voice of most burning charity," says St. Laurence Justinian. And Jesus still retains at the present time the same desire towards all the souls that love Him.
O Lover, too full of love, there are no greater proofs left for Thee to give me in order to persuade me that Thou dost love me. I bless Thy goodness for it. O my Jesus, I beseech Thee, draw me entirely to Thyself. Make me love Thee henceforth with all the affections and tenderness of which I am capable. Let it suffice to others to love Thee with a love only appreciative and predominant, for I know that Thou wilt be satisfied with it; but I shall not be satisfied until I see that I love Thee also with all the tenderness of my heart, more than friend, more than brother, more than father, and more than spouse. And where, indeed, shall I find a friend, a brother, a father, a spouse, who will love me as much as Thou hast loved me, my Creator, my Redeemer, and my God, Who for the love of me hast spent Thy Blood and Thy life; and, not content with that, dost give Thyself entirely to me in this Sacrament of love. I love Thee, then, O my Jesus, with all the affections of my soul: I love Thee more than myself. Oh, help me to love Thee; I ask nothing more of Thee.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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With desire have I desired to eat this pasch with you. By these words our Redeemer describes His eagerness to unite Himself with each one of us in the Blessed Sacrament. With desire have I desired. This is the expression of most burning love, says St. Laurence Justinian. So that Our Lord said one day to St. Mechtilde: "No bee throws itself with such eagerness on flowers, to suck their honey, as I come to the souls which desire Me."
I.
Let us consider the great desire Jesus Christ has that we should receive Him in Holy Communion: Jesus, knowing that his hour was come. (John xiii. 1). How could He call his hour that in which His bitter Passion was to begin? He speaks thus, because in that night He was about to leave us this Divine Sacrament, that He might unite Himself perfectly to His beloved souls; and this desire made Him say: With desire I have desired to eat this pasch with you. (Luke xxii. 15). By these words our Redeemer describes His eagerness to unite with each of us in this Sacrament: With desire have I desired; The immense love He bears us makes Him speak thus. St. Laurence Justinian says, "This is the expression of most burning love." And He has been pleased to veil Himself beneath the species of bread, that so all may be able to receive Him. If He had concealed Himself under the appearance of any expensive food, the poor would have been unable to obtain it; and even if He had chosen some other inexpensive food, it might perhaps not have been found in all parts of the world: Jesus has been pleased to remain under the form of bread, because bread costs little, and is to be had everywhere; so that in all places we may find Him and receive Him.
Our Redeemer's great desire to be received by us, makes Him not only exhort us in so many ways to come to Him. Come, eat my bread, and drink the wine which I have mingled for you. (Prov. ix. 5). Eat, O friends, drink and be inebriated, my dearly-beloved. (Cant. v. 1). But He even imposes it on us as a command to do so: Take ye, and eat; this is my body. (Matt. xxvi. 26). And that we may approach to Him, He allures us by the promise of eternal life: He that eateth my flesh ... hath everlasting life; he that eateth this bread shall live for ever. (John vi. 55-59). And He threatens us with being shut out from Heaven if we do not: Except you eat the flesh of the son of man ... you shall not have life in you. (John vi. 54). All these invitations, promises, and threats, spring from the desire Jesus has to be united to us in this Sacrament. Now this desire arises from the great love He bears us; for, as St. Francis de Sales says, the end of love is solely to unite itself to the beloved object, and therefore in this Sacrament Jesus unites Himself wholly to our souls: He that eateth my flesh and drinketh my blood, abideth in me, and I in him. (John vi. 57). And for this reason He so earnestly wishes us to receive Him. Our Lord said one day to St. Mechtilde: "No bee throws itself with such eagerness on flowers, to suck their honey, as I come to those souls which desire Me."
Oh, if the faithful would understand the great Good which Holy Communion brings to their souls! Jesus is the Lord of all riches, since He knows that his father had given him all things into his hands. (John xiii. 3). St. Dionysius says that the Most Holy Sacrament "has a special power to sanctify man's soul." And St. Vincent Ferrer writes, that a soul profits more by one Communion than by a week's fast on bread and water. The Council of Trent teaches that Holy Communion is the great "remedy which frees us from daily sins, and preserves us from mortal sin"; and hence St. Ignatius the Martyr calls the ever-blessed Sacrament "the medicine of immortality." Innocent III. says, that Jesus Christ "freed us by the mystery of the Cross from the punishment due to sin; but that by the Sacrament of the Eucharist He frees us from sin itself."
O my Jesus, Lover of souls, Thou hast no further proof of love to give to show us that Thou dost love us; what more canst Thou think of to make us love Thee? O Infinite Goodness, I beseech Thee that, from this day forward, I may love Thee with all possible earnestness and tenderness. Who can love my soul more tenderly than Thou, my Redeemer, Who after having given Thy life for me, dost give me Thy whole Self in this Sacrament? My beloved Lord, may I always remember Thy love, so that I may forget all else, and love Thee alone, without interruption and without reserve.
II.
Moreover, this Sacrament kindles in us the love of God: He brought me into the cellar of wine, he set in order charity in me. Stay me up with flowers, compass me about with apples; because I languish with love. (Cant. ii. 4, 5). St. Gregory of Nyssa tells us, that this cellar of wine is the Holy Communion, in which the soul is so inebriated with Divine Love, that she forgets earth and all created things. And what intense flames of love does Jesus Christ kindle in souls which receive Him in this Sacrament with a desire that He should do so! St. Catherine of Sienna one day saw Jesus in the hands of a priest as a furnace of love; so that she wondered how all the hearts of mankind were not wholly consumed with such a fire. St. Rose of Lima used to say that, when she communicated, she seemed to receive the sun; and hence such brilliant rays shone from her face, that people used to be dazzled; and such a heat proceeded from her mouth, that those who gave her to drink after Communion, felt their hand scorched, as if they had approached a furnace. When the pious king, St. Wenceslaus, went to visit the Most Holy Sacrament, he burned even outwardly with such ardour, that the servant who accompanied him used, when there was snow on the ground, to set his feet in the footprints of the Saint, and thus he never felt the cold. St. Chrysostom says that "the Blessed Eucharist is a flame which sets us on fire; so that, like lions breathing flame, we may return from that table dreadful to the devil," who has no longer courage to tempt us.
But some will say, "I do not communicate often, because I feel so cold in the love of God." Gerson says that this is the same as if a person would not go near the fire because he was cold: the colder we feel ourselves, the more often we should approach the Most Holy Sacrament, if we really desire to love God. St. Francis de Sales writes: "If anyone asks you why you communicate so often, tell him that two classes of persons should communicate frequently, the perfect and the imperfect: the perfect, to preserve themselves in perfection; and the imperfect, that they may attain to it." St. Bonaventure says, in the same way, "Even if you be cold, approach, trusting in the mercy of God. The more ill one feels, the more one requires the physician." And Jesus Christ said to St. Mechtilde: "When you are about to communicate, wish that you had all the love that any heart ever felt towards Me; and I will accept it as you wish, as if such love were really yours."
I love Thee, my Jesus, above all things, and I wish to love Thee alone; I beseech Thee to drive from my heart all affections which are not for Thee. I thank Thee for giving me time to love Thee and to weep over the offences I have offered to Thee. My Jesus, I desire that Thou mayst be the only object of my affections. Assist me, save me, and let my salvation consist in loving Thee with my whole heart, and in loving Thee always in this life and in the next. Mary, my Mother, obtain for me the grace to love Jesus Christ; pray to Him for me.
Spiritual Reading
MORTIFICATION: ITS NECESSITY AND ADVANTAGES
For the recovery of bodily health you must take care never to impair the strength of the soul, which will always be weak so long as the flesh is not mortified. "I compassionate," says St. Bernard, "the infirmities of the body; but the infirmity of the soul should be an object of greater alarm." I pity the infirmities of the body, but feel greater commiseration for the more formidable and dangerous maladies of the soul. Oh, how often is bodily weakness made the pretext for unnecessary indulgence. "We leave the choir," says St. Teresa, "today, because the head aches; and tomorrow, because it has ached; and for three more days, lest it should ache." Hence, on another occasion she thus addresses her dear children: "You have entered Religion not to indulge the flesh, but to die for Jesus Christ. If we do not resolve to disregard the want of health, we shall do nothing. What injury will death do us? How often have our bodies molested us? Shall not we torment them in return?" St. Joseph Calasanctius says: "Woe to the Religious who loves health more than sanctity."
St. Bernard considered it unbecoming in those called to a perfect life, to take costly medicine; for them, he said, decoctions of herbs should be sufficient. I do not require this of you; but I say that small indeed must be the spiritual progress of him who is continually seeking physicians and remedies; who is sometimes not content with the prescription of the ordinary physician; and who, by his discontent, disturbs everybody. "Men," says Salvian, "devoted to Christ are weak, and wish to be so: if they were robust, they could with difficulty be Saints." All who have consecrated themselves to the love of Jesus Christ, and are weak in body, desire to continue in their infirmities: for were they strong and vigorous, it would be difficult for them to attain sanctity. The truth of this observation appears from the Lives of St. Teresa, St. Rose, St. Mary Magdalen de Pazzi, and other Saints. The Venerable Beatrix of the Incarnation, the first spiritual daughter of St. Teresa, though afflicted with pains and infirmities, was accustomed to say that she would not exchange her condition for that of the happiest princess on earth. Such was her patience, that in the greatest sufferings she never uttered a word of complaint. Hence a sister once said to her: "You are like one of those wretched paupers who languish for want of food, but continue to endure the pains of hunger rather than submit to the shame of manifesting their poverty."
If bodily weakness renders us unable to practise corporal austerities, let us at least learn from her example to embrace with joy the infirmities with which Almighty God visits us. If borne with patience, they will conduct us to perfection better than voluntary works of penance. St. Syncletica used to say, that "as corporal maladies are cured by medicine, so the diseases of the soul are healed by the infirmities of the body."
Oh, how profitable to the spirit are the mortifications of the flesh!
They detach the heart from sensual pleasures, which wound the soul, and frequently deprive her of life. "The wounds of charity," says Origen, "make us insensible to the wounds of the flesh."
Evening Meditation
REFLECTIONS AND AFFECTIONS ON THE PASSION OF JESUS CHRIST
I.
"Two things," says Cicero, "make us know a lover -- his doing good to his beloved, and suffering torments for him; and the latter is the greatest sign of true love." God has, indeed, already shown His love for man by many benefits bestowed upon him; but His love would not have been satisfied by only doing good to man, as says St. Peter Chrysologus, if He had not found the means to prove to him how much He loved him by also suffering and dying for him, as He did by taking upon Him human flesh: "But He held it to be little if He showed His love without suffering." And what greater means could God have discovered to prove to us the immense love which He bears us than by making Himself Man and suffering for us? In no other way could the love of God for us be shown so well," writes St. Gregory Nazianzen. My beloved Jesus, how much hast Thou laboured to show me Thy love, and to make me enamoured of Thy goodness. Great indeed, then, would be the injury I should do Thee, if I were to love Thee but little, or to love anything else but Thee.
Ah, when He showed Himself to us, a God wounded, crucified, and dying, did He not indeed, says Cornelius a Lapide, give us the greatest proofs of the love that He bears us? "God showed His utmost love on the Cross." And before him St. Bernard said that Jesus, in His Passion, showed us that His love towards us could not be greater than it was: "In the shame of the Passion is shown the greatest and incomparable love." The Apostle writes, that, when Jesus Christ chose to die for our salvation, then appeared how far the love of God extended towards us miserable creatures: The goodness and kindness of God our Saviour appeared. (Tit. iii. 4). O my most loving Saviour, I feel indeed that all Thy Wounds speak to me of the love Thou bearest me. And who after so many proofs of Thy love could resist loving Thee in return? St. Teresa was indeed right, O most amiable Jesus, when she said that he who loves Thee not, gives a proof that he does not know Thee.
II.
Jesus Christ could easily have obtained salvation for us without suffering, and in leading a life of ease and delight; but no, St. Paul says, having joy set before him he endured the cross. (Heb. xii. 2). He refused the riches, the delights, the honours of the world, and chose for Himself a life of poverty, and a death full of suffering and ignominy. And wherefore? Would it not have sufficed for Him to have offered to His Eternal Father one single prayer for the pardon of man? -- for this prayer, being of infinite value, would have been sufficient to save the world, and infinite worlds besides. Why, then, did He choose for Himself so much suffering, and a death so cruel, that an author has said very truly, that through mere pain the soul of Jesus separated itself from His Body? To what purpose so much cost in order to save man? St. John Chrysostom answers: a single prayer of Jesus would indeed have sufficed to redeem us; but it was not sufficient to show us the love that our God has borne us -- "That which sufficed to redeem us was not sufficient for love." And St. Thomas confirms this when he says, "Christ, in suffering from love, offered to God more than the expiation of the offence of the human race demanded." Because Jesus loved us so much, He desired to be loved very much by us; and therefore He did everything that He could, even unto suffering for us, in order to conciliate our love, and to show that there was nothing more that He could do to make us love Him: "He endured much weariness," says St. Bernard, "that He might bind man to love Him much."
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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Ash Wednesday
Morning Meditation
"MEMENTO, HOMO, QUIA PULVIS ES."
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It is most useful for our salvation to say often to ourselves: I must one day die! The Church every year on Ash Wednesday brings this remembrance to the faithful: Memento, homo, quia pulvis es et in pulverem reverteris! Remember, man, that thou art dust and into dust shalt thou return!
O my God, give me light, give me strength to spend the rest of my life in serving and loving Thee.
I.
Remember, man, that thou art dust and into dust shalt thou return! This certainty of death is brought to our recollection many times in the year; sometimes by the burial grounds which we pass upon the road, sometimes by the graves which we behold in churches, sometimes by the dead who are carried to burial.
The most precious furniture that was carried by the anchorites to their caves was a cross and a skull; the cross to remind them of the great love of Jesus Christ for us, and the skull to remind them of the day of their own death. And so they persevered in penitential works till the end of their days; and thus dying in poverty in the desert, they died more contented than if they had died as kings in their palaces.
The end is at hand! The end is at hand! Finis venit; venit finis. (Ezech. vii. 2). In this life one man lives a longer, another a shorter time; but for everyone sooner or later, the end comes; and when that end comes, nothing will comfort us at death but the thought that we have loved Jesus Christ, and have endured with patience the labours of this life for love of Him. Then, not the riches we have gained, nor the honours we have obtained, nor the pleasures we have enjoyed, will console us. All the greatness of the world cannot comfort a dying man; it rather adds to his pains; and the more he has gained of it, the more does he suffer. It was said by Sister Margaret of St. Anne, a very holy Discalced Carmelite, and daughter of the Emperor Rudolph II: "What profit is a kingdom at the hour of death?"
Oh, how many worldly persons are there to whom, at the very moment when they are busy in seeking for gain, power, and office, the message of death comes: Set thy house in order; for thou shalt die, and not live. (Is. xxxvii. 1). Why, O man, hast thou neglected to make thy will till the hour when thou art in sickness? O my God, what pain is suffered by him who is on the point of gaining some lawsuit, or of taking possession of some palace or property, who hears it said by the priest who has come to pray for his soul: Depart, Christian soul, from this world. Depart from this world, and render thy account to Jesus Christ. "But," he cries, "I am not now well prepared." What matters that? Thou must now depart.
O my God, give me light, give me strength to spend the rest of my life in serving and loving Thee. If now I should die, I should not die content; I should die disturbed. What, then, do I wait for? That death should seize me at a moment of the greatest peril to my soul? O Lord, if I have been foolish in the past, I will not be so for the time to come. Now I give myself wholly to Thee; receive me and help me with Thy grace.
II.
In a word, to every one the end comes, and with the end comes that decisive moment on which depends a happy or wretched eternity. Oh, what a moment, on which Eternity depends! Oh, that all would think upon that moment, and the account they must give to their Judge of their whole life! Oh, that they were wise, and would understand, and would provide for their last end! (Deut. xxxii. 29). Truly, they would not then devote themselves to amassing riches, nor labour to become great in this perishable world; they would think how to become Saints, and to be great in that life which never ends.
If, then, we have Faith, let us believe that there is a Death, a Judgment, an Eternity, and labour for the rest of our life to live only for God. And, therefore, let us take care to live as pilgrims on this earth, remembering that we must speedily leave it. Let us live ever with death before our eyes; and, in all the affairs of life, let us take care to act precisely as we should act at the point of death. All things upon earth either leave us or we leave them. Let us hear Jesus Christ, Who says: Lay up for yourselves treasures in heaven, where neither the rust nor moth doth consume. (Matt. vi. 20). Let us despise the treasures of earth, which cannot content us, and speedily end; and let us gain those heavenly treasures which will make us happy and will never end.
Miserable I am, O Lord, in that I have so often, for the sake of the goods of this life, turned my back upon Thee Who art the Infinite Good! I see my folly in having sought for a great name, and for making my fortune in the world. I see what my true happiness is: it is henceforth to love Thee, and in everything to fulfil Thy will. O my Jesus, take from me the desire of gain; make me love neglect and a humble life. Give me strength to deny myself in everything that displeases Thee. Make me embrace, with a calm mind, infirmities, persecutions, desolations, and all the crosses that Thou mayest send me. Oh, that I could die for the love of Thee, abandoned by all, as Thou didst die for me! Holy Virgin, thy prayers can enable me to find my true happiness, which is earnestly to love thy Son. Oh, pray for me; in thee I put my trust.
Spiritual Reading
MORTIFICATION: ITS NECESSITY AND ADVANTAGES
By mortifications we atone in this life for the pains due to our sins. He that has offended God, though the offence may be pardoned, must either by expiatory works in this life, or by the pains of Purgatory in the next, make satisfaction for the temporal punishment due to sin after remission of its guilt. His sufferings in Purgatory will be infinitely greater than any torments that he could endure on earth. They shall be in very great tribulation, unless they do penance from, their deeds. (Apoc. ii. 22). They who have not expiated their sins shall suffer the sharpest torments in the other world. St. Antoninus relates that an Angel proposed to a sick man the choice of being confined to Purgatory for three days, or of being condemned to a continuation of his infirmities for two years. The sick man chose the three days in Purgatory; but scarcely had an hour elapsed in that place of torments, than he began to complain of the Angel for having condemned him to a purgation not of three days, but of several years. "What!" replied the Angel, "your body is still warm on the bed of death, and you speak of having spent years in Purgatory." If you wish to suffer in peace, imagine that you have still to live fifteen or twenty years, and say: This is my Purgatory: it is the spirit rather than the body that I must conquer.
Mortifications raise the soul to God. St. Franicis de Sales used to say that a soul cannot ascend to the throne of God unless the flesh is mortified and depressed. There are many beautiful remarks on this subject in the Works of St. Teresa: "It would be a folly," says this great Saint, "to think that God admits to His familiar friendship those who seek their own ease. Sensuality and prayer are incompatible. Souls who truly love God cannot desire repose."
Mortifications merit great glory in Heaven. If "every one who striveth for the mastery," abstains from whatever is likely to diminish his strength, and thus endanger the conquest of a miserable earthly crown, how much more should we deny the flesh for the attainment of an eternal kingdom? And they, indeed, says St. Paul, that they may receive a corruptible crown; but we an incorruptible one. (1 Cor. ix. 25). St. John saw all the Saints with palms in their hands. (Apoc. vii. 9). From this passage we learn that all the Elect must be Martyrs, either by the sword of the tyrant or by the voluntary crucifixion of the flesh. But while we consider the necessity of works of penance, we should at the same time remember that the pains of this life bear no proportion to the eternal glory that awaits us in Paradise. The sufferings of this time, says St. Paul, are not worthy to be compared with the glory to come, that shall be revealed in us. (Rom. viii. 18). The few transitory mortifications which we practise here below will produce complete and everlasting felicity. For, says the Apostle, that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory. (2 Cor. iv. 17).
Let us, then, animate our faith. Our pilgrimage on earth will not be of long duration: our home is eternity, where he who has practised the greatest mortifications during life shall enjoy the greatest glory. St. Peter says the Saints are the living stones of which the celestial Jerusalem is built. But before they are translated to the city which is above, they must be polished by the salutary chisel of penance.
Evening Meditation
REFLECTIONS AND AFFECTIONS ON THE PASSION OF JESUS CHRIST
I.
What greater proof of love, says Our Saviour Himself, can a friend show towards the person he loves than to give his life for his sake? Greater love than this no man hath, that a man lay down his life for his friends. (John xv. 13). But Thou, O most loving Jesus, says St. Bernard, hast done more than this, since Thou hast given Thy life for us, who are not Thy friends, but Thy enemies, and rebels against Thee: "Thou hast a greater charity, Lord, in giving Thy life for Thy enemies." And this is what the Apostle observes when he writes: He commendeth his charity towards us, because when as yet we were sinners, according to the time Christ died for us. (Rom. v. 8, 9). Thou wouldst then die for me, Thy enemy, O my Jesus; and can I yet resist so much love? Behold, here I am; since Thou dost so anxiously desire that I should love Thee, I will drive away every other love from my breast, and will love Thee alone.
St. John Chrysostom says, that the principal end Jesus had in His Passion was to discover to us His love, and thus to draw our hearts to Himself by the remembrance of the pains He has endured for us: "This was the principal cause of the Passion of Our Lord; He wished it to be known how great was the love of God for man, of God Who would rather be loved than feared." St. Thomas adds, that we may, through the Passion of Jesus, know the greatness of the love that God bears to man: "By this man understands the greatness of the love of God to man"; and St. John had said before: In this we have known the charity of God, because he hath laid down his life for us. (1 John iii. 16). O my Jesus, Immaculate Lamb sacrificed on the Cross for me, tantus labor non sit cassus; let not all that Thou hast suffered for me be lost, but accomplish in me the object of Thy great sufferings. Oh, bind me entirely with sweet chains of Thy love, in order that I may not leave Thee, and that I may never more be separated from Thee: "Most sweet Jesus, suffer me not to be separated from Thee."
II.
St. Luke relates that Moses and Elias on Mount Tabor, speaking of the Passion of Jesus Christ, called it an excess: and they spoke of his excess that he should accomplish in Jerusalem. (Luke ix. 31). "Yes," says St. Bonaventure, and rightly was the Passion of Jesus called an excess, for "it was an excess of suffering, and an excess of love." And a devout author adds, "What more could He suffer that He has not endured? The excess of His love reached the highest point." Yes, indeed, for the Divine law imposes on men no other obligation than that of loving their neighbours as themselves; but Jesus has loved man more than Himself: "He loved these more than Himself," says St. Cyril. Thou didst then, O my beloved Redeemer, -- I will say to Thee with St. Augustine -- love me more than Thyself, since to save me Thou wouldst lose Thy Divine life -- a life infinitely more precious than the lives of all men and angels put together. Thou didst love me more than Thyself, because Thou wert willing to die for me.
O infinite God, exclaims the Abbot Guerric, Thou hast for the love of men (if it is lawful to say so) become prodigal of Thyself. "Yes, indeed," he adds, "since Thou hast not been satisfied with bestowing Thy gifts, but Thou hast also given Thyself to recover lost man." O prodigy, O excess of love, worthy only of infinite goodness! "And who," says St. Thomas of Villanova, "will ever be able, Lord, to understand even in the slightest degree the immensity of Thy love in having loved us miserable worms so much, that Thou didst choose to die, even upon a Cross, for us?" "Oh, how this love," continues the same Saint, "exceeds all measure, all understanding!"
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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How shall a dying man who has spent his life in sin, be able in the midst of the pains, the stupefaction, and the confusion of death, to repent sincerely of all his past iniquities? O God, what terrors and confusion will seize upon the unhappy Christian who has led a careless life, when he shall find himself overwhelmed with sins and the fear of Judgment, of Hell and Eternity And how should he not tremble who has offended God by many mortal sins and has done no penance for them!
I.
Consider the fear which the thought of Judgment will cause in the mind of a dying man, when he reflects that in a very short time he must present himself before Jesus Christ, his Judge, to render an account of all the actions of his past life. When the awful moment of his passage out of this world into another, out of time into eternity, arrives, then will there be nothing so tormenting to him as the sight of his sins. St. Mary Magdalen de Pazzi, being ill, and thinking of Judgment, trembled. Her confessor told her not to fear. "Ah, Father," she replied, "it is an awful thing to appear before Jesus Christ as our Judge!" Such were the feelings of this holy virgin who was a Saint from her infancy. What will he say who has frequently deserved hell?
The Abbot Agatha after many years of penance trembled, saying, "What will become of me when I shall be judged?" And how should he not tremble who has offended God by many mortal sins, and yet has done no penance for them! At death, the sight of his crimes, the rigour of the Divine judgments, the uncertainty of the sentence to be pronounced upon him--what a tempest of horror and confusion will these raise around him! Let us be careful to throw ourselves at the feet of Jesus Christ, and secure our pardon before the arrival of our accounting day.
Ah, my Jesus and my Redeemer, Who wilt one day be my Judge, have pity on me before the day of justice. Behold at Thy feet a deserter who has often promised to be faithful to Thee, and has as often again turned his back upon Thee. No, my God, Thou hast not deserved the treatment Thou hast hitherto received at my hands. Forgive me, O Lord, for I desire truly to change and amend my life. I am sorry, my Sovereign Good, for having despised Thee: take pity on me.
II.
Then will be decided the great affair of our eternal salvation. Upon this decision will depend our being either saved for ever, or lost for ever, our being happy or miserable for all eternity. But, O God, each one knows this, and says, "Yes, so it is." But since it is so, why do we not leave all to attend only to our sanctification, and to the securing of our eternal salvation?
My God, I give Thee thanks for the light which Thou hast given me. Remember, O Jesus, that Thou didst die for my salvation; grant that when I first behold Thee I may see Thee appeased. If hitherto I have despised Thy grace, I now esteem it above every other good. I love Thee, O Infinite Goodness, and because I love Thee I am sorry for having offended Thee. Hitherto I have forsaken Thee, but now I desire Thee and seek Thee; grant that I may find Thee, O God of my soul! Mary, my Mother, recommend me to thy Son, Jesus.
Spiritual Reading
MORTIFICATION: ITS NECESSITY AND ADVANTAGES
Let us consider each act of self-denial as a work that will prepare us for Paradise. This thought will sweeten all our pains and all our toils. How pleasing is the fatigue of a journey to him who is assured that he shall obtain possession of all the territory through which he travels! It is related in the Lives of the Fathers of the Desert, that a certain monk was anxious to exchange his cell for another nearer to the fountain from which he was accustomed to draw water, but as he was one day going to the fountain he heard his steps counted by a person behind him. Turning round, he saw a young man who said: "I am an Angel: I count your steps that none of them may be without a reward." The monk immediately abandoned the intention of changing his cell; and even wished it to be more distant from the water, that he might be able to acquire greater merit.
Mortified Christians enjoy peace and content in this life, as well as in the next. What greater happiness can a soul possess than to know that by her mortifications she pleases God. The very privation of earthly pleasures, and even the pains of penance, are so many spiritual delights to a loving soul. Love cannot be at rest. He that loves God cannot live without giving continual proofs of his affection. Now, a soul cannot give a stronger proof of its love for God than the voluntary renunciation of earthly pleasures for His sake, and the oblation of its pains to Him. A Christian enamoured of Jesus Christ feels no pain in his penitential works. "He that loves God," says St. Augustine, "labours not." "Who," says St. Teresa, "can behold his God covered with wounds and harassed by persecutions, without embracing and even desiring a portion of his Saviour's sufferings?" Hence St. Paul exclaimed that he wished for no other delight or glory than the Cross of the Redeemer. God forbid that I should glory, save in the cross of our Lord Jesus Christ. (Gal. vi. 14). Again he says that the crucifixion of the flesh is the test by which the true lovers of Jesus Christ may be known. They that are Christ's have crucified their flesh, with the vices and concupiscences. (Gal. v. 24). Worldlings go in search of sensual gratifications, but the followers of Christ seek only corporal austerities.
In conclusion, imagine that death is at hand, and that as yet you have done but little for Paradise. Strive from this day forward to mortify yourself as much as possible, at least by abstinence from the pleasures that self-love seeks. Endeavour to profit by every opportunity of mortification. Let not the part of a good gift overpass thee. (Ecclus. xiv. 14). Consider every occasion of self-denial as a gift which God bestows upon you, that you may be able to merit greater glory in another life; and remember that what can be done today may not be possible tomorrow, and time that is past never returns.
To animate your fervour in the practice of mortification, I shall here place before your eyes, in his own words, what St. John Climacus saw in a monastery called the Prison of Penitents. "I saw," says the Saint, "some of them standing the whole night in the open air, to overcome sleep. I saw others with their eyes fixed on Heaven, and with tears, begging mercy from God. Others stood with their hands bound behind their shoulders, and their heads bowed down, as if they were unworthy to raise their eyes to Heaven. Others remained on ashes, with their heads between their knees, and beat the ground with their foreheads. Others deluged the floor with their tears. Others stood in the burning rays of the sun. Others, parched with thirst, were content with taking a few drops of water to prevent death. Others took a mouthful of bread, and then threw it out, saying that they who have lived like animals are unworthy of the food of men. Some had their cheeks furrowed by continual streams of tears; and others had their eyes sunken. Others struck their breast with such violence, that they began to spit blood. And I saw all with faces so pallid and emaciated, that they appeared to be so many corpses." The Saint then concludes by saying that notwithstanding their fall, he considered them, on account of their penitential rigours, more happy than those who had never sinned and never done penance. What shall be said of those who have fallen and have never atoned for their crimes by expiatory works?
Evening Meditation
REFLECTIONS AND AFFECTIONS ON THE PASSION OF JESUS CHRIST
I.
It is a pleasing thing to see a person beloved by some great man, and more so if the latter has the power of raising him to some great fortune; but how much more sweet and pleasing must it be to us to see ourselves beloved by God, Who can raise us up to an eternity of happiness? Under the Old Law men might have doubted whether God loved them with a tender love; but after having seen Him shed His Blood on an infamous gibbet and die for us, how can we doubt His loving us with infinite tenderness and affection? O my soul, behold now thy Jesus, hanging from the Cross, all covered with Wounds! Behold how, by these Wounds, He proves to Thee the love of His enamoured Heart: "The secrets of His Heart are revealed through the Wounds of His Body," says St. Bernard. My dearest Jesus, it does indeed afflict me to see Thee dying with such dreadful suffering upon an ignominious tree; but at the same time I am greatly consoled and inflamed with love for Thee, when I see in these sacred Wounds the love that Thou bearest me. O heavenly Seraphs, what do you think of the love of my God, who loved me and delivered himself for me (Gal. ii. 20)?
St. Paul says that when the Gentiles heard it preached that Jesus was crucified for the love of men, they thought it such nonsense that they could not believe it. But we preach Christ crucified, unto the Jews indeed a stumbling-block, and unto the Gentiles foolishness. (1 Cor. i. 23). And how is it possible, said they, to believe that an omnipotent God, Who wants nothing in order to be perfectly happy as He is, would choose to become Man and die on a Cross to save men? This would be the same, said they, as to believe that a God had become mad for love of men. But unto the Gentiles foolishness. And thus they refused to believe it. But faith teaches us that Jesus has really undertaken and accomplished this great work of Redemption which the Gentiles esteemed and called folly. "We have seen," says St. Laurence Justinian, "Eternal Wisdom, the Only-begotten of God, become as it were a fool through the excessive love He bears man." Yes, adds Cardinal Hugo, for it seemed nothing but a folly that a God should choose to die for men: "It seemed a folly that God should die for the salvation of men."
II.
The Blessed Giacopone, who in this world had been a man of letters, and afterwards became a Franciscan, seemed to have become mad through the love that he bore to Jesus Christ. One day Jesus appeared to him and said: "Giacopone, why do you commit these follies?" "Why?" he answered. "Because You have taught them to me. If I am mad," said he, "You have been more mad than me, in that You have died for me. I am a fool, for Thou hast been a greater fool." Thus also St. Mary Magdalen de Pazzi, being in an ecstasy, exclaimed, "O God of love! O God of love! The love that Thou bearest to creatures, O my Jesus, is too great indeed." And one day, when rapt out of herself, she took an image of the Crucified One, and began running about the monastery, crying, "O Love! Love! I shall never rest, my God, from calling Thee Love." Then, turning to the Religious, she said, "Do you not know, my dear sisters, that Jesus Christ is nothing but love? He is even mad with love, and I will go on saying it continually." And she added that she wished she could be heard by the whole universe when she called Jesus "Love," in order that the love of Jesus might be known and loved by all. And she sometimes even began to ring the bell, in order that all the people in the world should come (as she desired, if it had been possible) to love her Jesus.
Yes, my sweetest Redeemer, permit me to say so, this Thy spouse was indeed right when she called Thee mad with love. And does it not indeed seem a folly that Thou shouldst choose to die for love of me, for such an ungrateful worm as I am, and whose offences Thou didst foresee, as well as the infidelities of which I should be guilty? But if Thou, my God, art thus become mad, as it were, for the love of me, how is it that I do not become mad for the love of a God? When I have seen Thee crucified and dead for me, how is it that I can think of any other than Thee? Yes, O my Lord, my Sovereign Good, more worthy of love than every other good, I love Thee more than myself. I promise for the future to love none other but Thee, and to think constantly on the love Thou hast shown me by dying in the midst of so many sufferings for me.
O Scourges, O Thorns, O Nails, O Cross, O Wounds, O sufferings, O death of my Saviour, you irresistibly constrain me to love Him Who has loved me so much! O Incarnate Word, O loving God, my soul is enamoured of Thee! I would fain love Thee so much, that I should find no pleasure but in pleasing Thee, my most sweet Lord; and since Thou dost so earnestly desire my love, I protest that I will only live for Thee. I desire to do whatever Thou willest of me. O my Jesus, I pray Thee, help me, and grant that I may please Thee entirely and continually in time and in eternity. Mary, my Mother, entreat Jesus for me, in order that He may grant me His holy love; for I desire nothing else in this world and in the next but to love Jesus. Amen.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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Friday after Quinquagesima
Morning Meditation
"THERE IS NO PEACE FOR THE WICKED."
Peace! What peace? No, says God, There is no peace to the wicked. (Is. xlviii. 22). If anyone has a powerful enemy, he can neither eat nor sleep in peace; and can he who has God for an enemy, rest in peace?
I.
Not only does Solomon say that the pleasures and riches of this world are but vanities that cannot satisfy the heart, but that they are pains which afflict the spirit: Behold, all is vanity and vexation of spirit. (Eccles. i. 14). Poor sinners! They think to gain happiness by their sins, but they find only bitterness and remorse: Destruction and unhappiness in their ways, and the way of peace they have not known. (Ps. xiii. 3). Peace! What peace! No, says God: There is no peace to the wicked. (Is. xlviii. 22). In the first place, sin brings with it the terror of Divine vengeance. If anyone has a powerful enemy, he can neither eat nor sleep in peace; and can he who has God for an enemy rest in peace? Fear to them that work evil. (Prov. x. 29). If there is an earthquake, or if it thunders, how does not he tremble who is living in sin! Every leaf that moves alarms him: The sound of dread is always in his ears. (Job xv. 21). He is ever flying, though he sees not who pursues him: The wicked man fleeth when no man pursueth. (Prov. xxviii. 1). And who pursues him? His own sin. Cain, after he had killed his brother Abel, said: Everyone, therefore, that findeth me shall kill me. (Gen. iv. 14). And although the Lord assured him that no one would injure him--No, it shall not be so --yet, as the Scripture says, Cain was always a fugitive from one place to another: He dwelt as a fugitive on the earth. (Gen. iv. 16). What persecuted Cain but his own sin?
Moreover, sin brings with it remorse of conscience--that cruel worm that gnaws without ceasing. The wretched sinner goes to the play, the ball, the banquet; but, says his conscience: Thou art at enmity with God; and if thou wert to die, whither wouldst thou go? Remorse of conscience is so great a torment even in this life, that to rid themselves of it, some have even deliberately destroyed themselves. One of these, as we all know, was Judas, who hanged himself in despair. It is related of another, that, having killed a child, he became a Religious to fly from the pain of remorse of conscience; but not having found peace even in Religion, he went and confessed his crime to a judge, and caused himself to be condemned to death.
O my wasted life! O my God, had I but suffered to please Thee the pains that I have suffered to offend Thee, how much merit should I not now have for Heaven! Ah, my Lord, for what did I leave Thee, and lose Thy grace? For brief and empoisoned pleasures, which vanished almost as soon as possessed, and which left my heart full of thorns and bitterness. Ah, my sins, I detest and curse you a thousand times; and I bless Thy mercy, O my God, which has borne so patiently with me. I love Thee, O my Creator and Redeemer, Who hast given Thy life for me; and because I love Thee, I repent with all my heart of having offended Thee.
II.
God compares sinners to a stormy sea: The wicked are like the raging sea, which cannot rest. (Is. lvii. 20). I ask of you, if any one were taken to a musical festival, or to a ball or feast, and to be there suspended with his head downwards, could he enjoy that amusement? Such is the sinner's state whose soul is, as it were, turned upside down, being in the midst of the enjoyments of this world, but without God. He may eat, and drink, and dance; he may wear to great advantage that rich apparel, receive those honours, obtain that dignity, or those possessions, but peace he will never have: There is no peace to the wicked. Peace comes from God alone; and God gives it to His friends, not to His enemies.
The pleasures of this earth, says St. Vincent Ferrar, run dry; they enter not into the heart: "They are waters which penetrate not where there is thirst." The sinner may wear rich embroidered robes or a splendid diamond on his finger; he may indulge the sense of taste according to his inclination; but his poor heart will remain full of thorns and bitterness; therefore shalt thou behold him, with all his riches, pleasures, and amusements, always unquiet, and at every contradiction infuriated and angry, like a mad dog. He who loves God resigns himself under adverse events to the Divine Will, and finds peace; but he cannot do this who is an enemy to the will of God, and therefore he has no way of tranquillising himself. The unhappy man serves the devil,-- serves a tyrant who repays him with grief and bitterness. Ah, the word of God cannot fail, which says: Because thou didst not serve the Lord thy God with joy and gladness of heart ... thou shalt serve thy enemy ... in hunger and thirst and nakedness, and in want of all things. (Deut. xxviii. 47, 48). What does not that revengeful man suffer when he has avenged himself! That unchaste man when he has gained his object! That ambitious, that avaricious man! Oh, how many, did they but suffer for God what they suffer in order to damn themselves, would become great Saints!
My God, my God, why have I lost Thee; and for what have I exchanged Thee? I now know the evil I have done; and I resolve to lose everything, even life itself, rather than Thy love. Give me light, Eternal Father, for the love of Jesus Christ; make me know how great a good Thou art, and how vile are those pleasures which the devil offers me to make me lose Thy grace. I love Thee; but I desire to love Thee more. Grant that Thou mayest be my only thought, my only desire, my only love. I hope all things from Thy goodness, through the merits of Thy Son. Mary, my Mother, through the love thou bearest to Jesus Christ, I implore thee to obtain for me light and strength to serve Him, and to love Him until death.
Spiritual Reading
THE MORTIFICATION OF THE APPETITE
St. Andrew Avellini used to say that he who wishes to advance in perfection should begin zealously to mortify the appetite. "It is impossible," says St. Gregory, "to engage in the spiritual conflict without the previous subjugation of the appetite." Father Roggacci, in his treatise on The One Thing Necessary, asserts that the principal part of external mortification consists in the mortification of the palate. Since the mortification of the taste consists in abstinence from food, must we then abstain altogether from eating? No; it is our duty to preserve the life of the body, that we may be able to serve God as long as He wills us to remain on earth. But, as Father Vincent Carafa used to say, we should attend to the body with the same sense of loathing as a powerful monarch would perform by compulsion the meanest work of a servant.
"We must," says St. Francis de Sales, "eat, in order to live; but we should not live as if for the purpose of eating." Some, like beasts, appear to live only for the gratification of the palate. "A man," says St. Bernard, "becomes a beast by loving what beasts love." Whoever, like brute animals, fixes his heart on the indulgence of the appetite, falls from the dignity of a spiritual and rational creature, and sinks to the level of senseless beasts. Unhappy Adam, for the pleasure of eating an apple, is compared to senseless beasts, and is become like to them. In another place, St. Bernard says that, on seeing Adam forget his God and his eternal salvation for the momentary gratification of his palate, the beasts of the fields, if they could have spoken, would say: "Behold Adam is become one of us!" Hence, St. Catherine of Sienna used to say that "without mortifying the taste, it is impossible to preserve innocence; since it was by the indulgence of his appetite that Adam fell." Ah! how miserable is the condition of those whose God is their belly. (Philipp. iii. 19).
How many have lost their souls by intemperance! In his Dialogues, St. Gregory relates that in a monastery of Sienna there was a monk who seemed to lead a very exemplary life. When he was at the point of death, the Religious, expecting to be edified by his last moments, gathered around him. "Brethren," said the dying man, "when you fasted, I ate in private; and therefore I have been already delivered over to Satan who now deprives me of life and carries away my soul." After saying this he expired. The same Saint relates in another place that a certain Religious, seeing in the garden a very fine lettuce, pulled and ate it in opposition to her Rule. She was instantly possessed by a devil, who tormented her grievously. Her companions called to her aid the holy abbot Equitius, at whose arrival the demon exclaimed: "What evil have I done? I sat upon the lettuce; she came and ate it." The holy man, by his commands, compelled the evil spirit to depart. In the Cistercian Records we read that St. Bernard once visiting his novices called aside a Brother whose name was Acardo, and said that a certain novice, to whom he pointed, would on that day fly from the monastery. The Saint begged of Acardo to watch the novice, and to prevent his escape. On the following night, Acardo saw a demon approach the novice, and by the savoury smell of a roasted fowl tempt him to desire forbidden food. The unhappy young man awoke, and, yielding to the temptation, took his clothes and prepared to leave the monastery. Acardo endeavoured in vain to convince him of the dangers to which he would be exposed in the world. Overcome by gluttony, the unhappy man obstinately resolved to return to the world: there, the narrator adds, he died miserably.
Evening Meditation
REFLECTIONS AND AFFECTIONS ON THE PASSION OF JESUS CHRIST
I.
The Divine Word came into the world and took to Himself human flesh in order to make Himself loved of man, and therefore He came with such a longing to suffer for our sakes that He would not lose a moment in beginning to torment Himself, at least by apprehension. Hardly was He conceived in the womb of Mary, than He represented to His mind all the sufferings of His Passion; and in order to obtain for us pardon and Divine grace, He offered Himself to His Eternal Father to satisfy through His dolours for all the chastisements due to our sins; and from that moment He began to suffer everything that He afterwards endured in His most bitter death. O my most loving Redeemer, what have I hitherto done or suffered for Thee? If I could for a thousand years endure for Thy sake all the torments that all the Martyrs have suffered, they would yet be nothing compared with that one first moment in which Thou didst offer Thyself and begin to suffer for me.
The Martyrs did indeed suffer great pains and ignominy; but they endured them only at the time of their Martyrdom. Jesus, even from the first instant of His life, continually suffered all the torments of His Passion; for, from the first moment, He had before His eyes all the horrid scene of torments and insults which He was to receive from men. Wherefore He said by the mouth of the Prophet: My sorrow is continually before me. (Ps. xxxvii. 18). O my Jesus, Thou hast been so eager to suffer for my sake, that Thou wouldst even endure Thy sufferings before the time; and yet, I am so greedy for the pleasures of this world. How many times have I offended Thee in order to please my body! O my Lord, through the merits of Thy sufferings, take away from me, I beseech Thee, all affection for earthly pleasures.
II.
God in His compassion for us does not generally reveal to us the trials that await us before the time when we are destined to endure them. If a criminal to be executed on a gibbet had revealed to him from the first use of his reason the torture that awaited him, could he ever have been capable of joy? If Saul from the beginning of his reign had had present to his mind the sword that was to pierce him, if Judas had foreseen the cord that was to suffocate him, --how bitter would their life have been. Our kind Redeemer, even from the first instant of His life, had always present before Him the scourges, the thorns, the Cross, the outrages of His Passion, the desolate death that awaited Him. When He beheld the victims which were sacrificed in the Temple, He well knew that they were figures of the sacrifice which He, the Immaculate Lamb, would one day consummate on the Altar of the Cross. When He beheld the city of Jerusalem, He well knew that He was there to lose His life in a sea of sorrows and reproaches. When He saw His dear Mother, He already imagined He saw her in an agony of suffering at the foot of the Cross, near to His dying Self. So that, O my Jesus, the horrible sight of all these evils kept Thee during the whole of Thy life continually tormented and afflicted before the time of Thy death. And Thou didst accept and suffer everything for my sake.
O my agonising Lord, the sight alone of all the sins of the world, especially of mine, by which Thou didst already foresee I should offend Thee, rendered Thy life more afflicted and painful than all the lives that have ever been or ever will be. But, O my God, in what barbarous law is it written that a God should have such great love for a creature, and yet that same creature live without loving His God, or rather, should offend and displease Him? O my Lord, make me know the greatness of Thy love, in order that I may no longer be ungrateful to Thee. Oh, if I but loved Thee, O my Jesus,--if I really loved Thee--how sweet it would be to me to suffer for Thee!
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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The Passion of Jesus, as St. Bernard says, began with His Birth, so did Mary's Martyrdom endure throughout her whole life. Wherefore well might Mary say: My life is wasted with grief and my years in sighs. My sorrow is continually before me.
I.
The Passion of Jesus, as St. Bernard says, began with His Birth. So also did Mary, in all things like unto her Son, endure her Martyrdom throughout her life. Amongst other significations of the name of Mary, as Blessed Albert the Great asserts, is that of "bitter sea." Mare amarum. Hence to her is applicable the text of Jeremias: Great as the sea is thy destruction. (Lam. ii. 13). For as the sea is all bitter and salt, so also was the life of Mary always full of bitterness at the sight of the Passion of the Redeemer, which was ever present to her mind. There can be no doubt, that, enlightened by the Holy Ghost in a far higher degree than all the Prophets, she, far better than they, understood the predictions recorded by them in the sacred Scriptures concerning the Messias. This is what the Angel revealed to St. Bridget, and he also added: "that the Blessed Virgin, even before she became His Mother, knowing how much the Incarnate Word was to suffer for the salvation of men, and compassionating this innocent Saviour Who was to be so cruelly put to death for crimes not His own, even then began her great Martyrdom." Mary's grief was immeasurably increased when she became the Mother of this Saviour; so that at the sad sight of the many torments that were to be endured by her poor Son, she indeed suffered a long Martyrdom, a Martyrdom which lasted her whole life. This was signified with great exactitude to St. Bridget in a vision which she had in Rome in the church of St. Mary Major, where the Blessed Virgin with St. Simeon, and an Angel bearing a very long sword, reddened with blood, appeared to her, denoting thereby the long and bitter grief which transpierced the heart of Mary during her whole life. Whence Rupert supposes Mary thus speaking: "Redeemed souls, and my beloved children, do not pity me only for the hour in which I beheld my dear Jesus expiring before my eyes; for the Sword of Sorrow predicted by Simeon pierced my soul during my whole life. When I was giving suck to my Son, when I was warming Him in my arms, I already foresaw the bitter death that awaited Him. Consider, then, what long and bitter sorrows I must have endured."
II.
Wherefore, well might Mary say, in the words of David: My life is wasted with grief, and my years in sighs. (Ps. xxx. 11). My sorrow is continually before me. (Ps. xxxvii. 18). "My whole life was spent in sorrow and in tears; for my sorrow, which was compassion for my beloved Son, never departed from before my eyes, as I always foresaw the sufferings and death which He was one day to endure." The Divine Mother herself revealed to St. Bridget, that even after the Death and Ascension of her Son, whether she ate, or worked, the remembrance of His Passion was ever deeply fixed in her heart, and ever fresh in her memory. Hence Tauler says that the most Blessed Virgin spent her whole life in continual sorrow; for her heart was always occupied with sadness and suffering.
Therefore time, which usually mitigates the sorrows of the afflicted, did not relieve Mary; nay, it even increased her sorrows; for, as Jesus, on the one hand, advanced in age, and always appeared more and more beautiful and amiable; so also, on the other hand, the time of His death ever drew nearer, and grief always increased in the heart of Mary, at the thought of having to lose Him on earth. In the words addressed by the holy Angel to St. Bridget: "As the rose grows up amongst thorns, so the Mother of God advanced in years in the midst of suffering: and as the thorns increase with the growth of the rose, so also did the thorns of her sorrow increase in Mary, the chosen rose of the Lord, as she advanced in age; and so much the more deeply did they pierce her heart."
Spiritual Reading
MORTIFICATION OF THE APPETITE
Let us take care not to be conquered by this brutal vice of gluttony. St. Augustine says that food is necessary for the support of life, but, like medicine, it should be taken only through necessity. Intemperance is very injurious to the body as well as to the soul. It is certain that excess in eating is the cause of almost all the diseases of the body, for stomach complaints and very many other maladies spring from the immoderate use of food. But the diseases of the body are only a small part of the evils that flow from intemperance; its effects on the soul are far more disastrous. This vice, according to St. Thomas, in the first place, darkens the soul, and renders it unfit for spiritual exercises, but particularly for mental prayer. As fasting prepares the mind for the contemplation of God and of eternal goods, so intemperance diverts it from holy thoughts. St. John Chrysostom says that the glutton, like an overloaded ship, moves with difficulty, and that in the first tempest of temptation he is in danger of being lost. "Take," says St. Bernard, "even bread with moderation, lest a loaded stomach should make you weary of prayer." And again he says: "If you compel a person who takes a heavy meal to watch, you will extort from him wailing rather than singing." Hence it is a duty to eat sparingly, and particularly at supper: for whoever satisfies his appetite in the evening, is exposed to great danger of excess; and, in consequence of indigestion, will frequently feel the stomach over-burdened in the morning, and his head so stupid and confused that he will not be able to say a "Hail Mary." Do not imagine that the Almighty will, at the time of prayer infuse His consolations into the souls of those who, like senseless beasts, seek delight in the indulgence of the appetite. "Divine consolation," says St. Bernard, "is not given to those that admit any other delight." Celestial consolations are not bestowed on those that go in search of earthly pleasures.
Besides, he that gratifies the taste will readily indulge the other senses; for, having lost the spirit of recollection, he will easily commit faults, by indecent words and by unbecoming gestures. But the greatest evil of intemperance is, that it exposes chastity to great danger. "Repletion of the stomach," says St. Jerome, "is the hotbed of lust." Excess in eating is a powerful incentive to incontinence. Hence, Cassian says that "it is impossible for him who satiates his appetite not to experience conflicts." The intemperate cannot expect to be free from temptations against purity. To preserve chastity, the Saints practised the most rigorous mortifications of the appetite. "The devil," says St. Thomas, "vanquished by temperance, does not tempt to lust." When his temptations to indulge the palate are conquered, he ceases to provoke incontinence.
He that attends to the abnegation of the appetite makes continual progress in virtue. That the mortification of the palate will facilitate the conquest of the other senses, and enable us to employ them in acts of virtue, may be inferred from the following Prayer of the Church: "O God, Who by this bodily fast extinguishest our vices, elevatest our understanding, bestowest on us virtue and its reward, etc." By fasting, the Lord enables the soul to subdue her vices, to raise her affections above the earth, to practise virtue, and to acquire merits for eternity.
Worldings say: God has created the goods of this earth for our use and pleasure. Such is not the language of the Saints. The Venerable Vincent Carafa, of the Society of Jesus, used to say that God has given us the goods of the earth, not only that we may enjoy them, but also that we may have the means of thanking Him, and showing Him our love by the voluntary renunciation of His gifts, and by the oblation of them to His glory. To abandon, for God's sake, all worldly enjoyments, has always been the practice of holy souls.
Evening Meditation
REFLECTIONS AND AFFECTIONS ON THE PASSION OF JESUS CHRIST
I.
Jesus appeared one day on the Cross to Sister Magdalen Orsini, who had been suffering for some time from some great affliction, and animated her to suffer it in peace. The servant of God answered, "But, Lord, Thou didst hang on the Cross for only three hours, whereas I have gone on suffering this pain for several years." Jesus Christ then said to her reproachingly, "O ignorant that thou art, what dost thou mean? From the first moment that I was in My Mother's womb, I suffered in My Heart all that I afterwards endured on the Cross." And I, my dear Redeemer, how can I, at the sight of the great sufferings which Thou didst endure for my sake, during Thy whole life, complain of those crosses which Thou dost send me for my good? I thank Thee for having redeemed me with so much love and such sufferings. In order to animate me to suffer with patience the pains of this life, Thou didst take upon Thyself all our evils. O my Lord, grant that Thy sorrows may be ever present to my mind, in order that I may always accept and desire to suffer for Thy love.
Great as the sea is thy destruction. (Lam. ii. 13). As the waters of the sea are all salt and bitter, so the life of Jesus Christ was full of bitterness and void of all consolation, as He Himself declared to St. Margaret of Cortona. Moreover, as all the waters of the earth unite in the sea, so did all the sufferings of men unite in Jesus Christ; wherefore He said by the mouth of the Psalmist, Save me, O God, for the waters are come in even unto my soul. I am come into the depth of the sea, and a tempest hath overwhelmed me. (Ps. lxviii. 2, 3). Save me, O God, for sorrows have entered in even to the innermost parts of my soul, and I am left submerged in a tempest of ignominy and of sufferings, both interior and exterior.
O my dearest Jesus, my Love, my Life, my All, if I behold from without Thy Sacred Body, I see nothing else but wounds. But if I enter into Thy desolate Heart, I find nothing but bitterness and sorrows, which made Thee suffer the agonies of death. O my Lord, and who but Thee, Who art infinite Goodness, would ever suffer so much, and die for one of Thy creatures? But because Thou art God, Thou dost love as a God alone can love, with a love which cannot be equalled by any other love.
II.
St. Bernard says, "In order to redeem the slave, the Father did not spare His own Son, nor did the Son spare Himself." O infinite love of God! On the one hand the Eternal Father required of Jesus Christ to satisfy for all the sins of men: The Lord hath laid on him the iniquity of us all. (Is. liii. 6). On the other hand, Jesus, in order to save men in the most loving way that He could, chose to take upon Himself the utmost penalty due to Divine justice for our sins. Wherefore, as St. Thomas asserts, He took upon Himself in the highest degree all the sufferings and outrages that ever were borne. It was on this account that Isaias called Him a man of sorrows, despised, and the most abject of men. (Is. liii. 3). And with reason: for Jesus was tormented in all the members and senses of His Body, and was still more bitterly afflicted in all the powers of His Soul; so that the internal pains which He endured infinitely surpassed His external sufferings. Behold Him, then, torn, bloodless; treated as an impostor, as a sorcerer, a madman; abandoned even by His friends, and finally persecuted by all, until He finished His life upon an infamous gibbet.
Know you what I have done to you? (John xiii. 12). O my Lord, I do indeed know how much Thou hast done and suffered for my sake; but Thou knowest, alas, that I have hitherto done nothing for Thee. My Jesus, help me to suffer something for Thy love before death overtakes me. I am ashamed of appearing before Thee; but I will no longer be ungrateful, as I have been so many years towards Thee. Thou hast deprived Thyself of every pleasure for me; I will for the love of Thee renounce all the pleasures of the senses. Thou hast suffered so many pains for me; I will for Thy sake suffer all the pains of my life and of my death as it shall best please Thee. Thou hast been forsaken; I will be content that all should forsake me, provided Thou dost not forsake me, O my only and Sovereign Good. Thou hast been persecuted; I accept whatever persecution may befall me. Finally, Thou hast died for me; I will die for Thee. O my Jesus, my Treasure, my Love, my All, I love Thee. Oh, give me more love! Amen.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
Posts: 10,782
Threads: 5,831
Joined: Nov 2020
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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