St. Alphonsus Liguori: Daily Meditations for Week of Pentecost

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Pentecost Sunday

Morning Meditation

THE COMING OF THE HOLY GHOST INTO THE SOUL

The Eternal Father was not content with giving us His Son, Jesus Christ, to save us by His death, He has given us also the Holy Ghost to dwell always in our souls and keep them inflamed with His holy love. Hence, when the Holy Spirit descended upon the Apostles, He appeared in the form of tongues of fire. This is the holy fire that inflamed the Saints with the desire to do great things for God, that enabled them to love their most cruel enemies, to seek after contempt, to renounce all the riches and honours of the world, and even to embrace torments and death.

I.

The Holy Ghost is that divine bond which unites the Father with the Son; it is He Who unites our souls, through love, with God. For, as St. Augustine says, union with God is the effect of love. “Charity is a virtue which unites us with God.” The chains of the world are chains of death, but the bonds of the Holy Ghost are bonds of Eternal life, because they bind us to God, Who is our true and only Life. Let us also remember that all the lights, inspirations, divine calls, all the good acts we have performed during our life, all our acts of contrition, of confidence in the divine mercy, of love, of resignation, have been the gifts of the Holy Ghost. Likewise the Spirit also helpeth our infirmity; for we know not what we should pray for as we ought; but the Spirit himself asketh for us with unspeakable groanings-(Rom. viii. 26). Thus, it, is the Holy Ghost Who prays for us; for we know not what to ask, but the Holy Spirit teaches us what we should pray for.

O holy and divine Spirit, come into my heart and teach me to pray as I ought. Give me strength not to neglect prayer in times of weariness and dryness. I have been lost by my sins. Thou desirest my sanctification and salvation, and I, too, earnestly desire to become holy. I love Thee, my sovereign Good, my Love, my All, and because I love Thee, I give myself wholly to Thee. O Blessed Virgin Mary, protect me.


II.

We know by Faith that the Holy Ghost is the Love that the Eternal Father and the Eternal Word bear one another, and therefore the gift of divine charity which the Lord infuses into our souls, and which is the greatest of all gifts, is particularly attributed to the Holy Ghost, as St. Paul teaches: The charity of God is poured forth in our hearts by the Holy Ghost who is given to us (Rom. v.5). And our Lord Himself made this great promise: If you love Me I will pray My Father, and He will send you the Holy Spirit that He may always dwell in you. If you love me, keep my commandments. And I will ask my Father and he will give you another Paraclete that he may abide with you for ever (Jo. xiv.. 15, 16).

O Holy Spirit, divine Paraclete, Father of the poor, Consoler of the affiicted, Light of hearts, Sanctifier of souls, behold me prostrate in Thy Presence. I adore Thee with the most profound submission. I love Thee with all my affections. I have been so ungrateful as to offend Thee. I ask a thousand pardons for all my sins. I offer Thee my heart, cold as it is, and I supplicate Thee to let a ray of Thy light and a spark of Thy fire enter therein. Thou art a divine Spirit, fortify me against the wicked spirits: Thou art a Fire, enkindle in me the fire of Thy love: Thou art a Light, enlighten me that I may know the things of eternity: Thou art the Author of the heavenly gifts, I beseech Thee to grant them to me. Vivify me by Thy grace, sanctify me by Thy charity, govern me by Thy wisdom, adopt me by Thy beauty as Thy child, and save me by Thy infinite mercy. Amen.

Spiritual Reading

THANKSGIVING AFTER COMMUNION

There is no prayer more agreeable to God, or more profitable to the soul, than that which is made during the Thanksgiving after Communion. It is the opinion of many grave writers (Suarez, Cajetan, Valentia, De Lugo, and others), that the Holy Communion, as long as the Sacramental species last, constantly produces greater and greater graces in the soul, provided the soul is then constant in disposing itself by new acts of virtue. The Council of Florence, in the Decree of Eugenius IV to the Armenians, teaches that the Blessed Sacrament produces the same effect in the soul as material food, which, when it enters the body, produces effects according to the state in which it finds it. For this reason, holy souls endeavour to remain as long as possible in prayer after Communion. The Blessed John of Avila, even when he was giving his missions, used to remain for at least two hours in prayer. Father Balthazar Alvarez used to say, that we should set great value on, the time after Communion, imagining that we hear from the lips of Jesus Christ Himself the words that He addressed to His disciples: But me you have not always with you (Matt. xxvi. 11). It is not advisable, as many do, to begin to read immediately after Communion: it is better to spend at least a short time in producing holy affections, and in conversing with Jesus, who is then within us, and in repeating many times words of tenderness, or some fervent prayer. Jesus Christ repeated the same prayer in the Garden three times: And he prayed the third time, saying the self-same word (Matt. xxvi. 44). In affections and prayers it is, then, that the soul should entertain itself with Jesus after Communion; for we must know that the acts formed in prayer after Communion are far more precious and meritorious in the sight of God than when made at another time; for the soul being then united with Jesus, the value of the acts is increased by the presence of Jesus. We should, moreover, know that after Communion Jesus Christ is more disposed to grant graces. St. Teresa says, that after Communion Jesus places Himself in the soul as on a throne of grace, and then says: What willest thou that I should do for thee? (Mark x. 51) meaning: O soul, I am come for the express purpose of granting thee graces: ask Me what thou wilt, and as much as thou wilt, and thou shalt receive all.

Oh, what treasures of grace would you receive, devout soul, if you only entertained yourself with Jesus for an hour, or at least half-an-hour, after Communion! After your thanksgiving is ended, be also careful during the whole day on which you have communicated to keep yourself united by affections and prayers with Jesus, Whom you have received.

Evening Meditation

THE PRACTICE OF THE LOVE OF JESUS CHRIST

X.-THE MEANS OF AVOIDING LUKEWARMNESS AND ATTAINING PERFECTION

I.

The greatest evil is, that without mental prayer we do not pray at all. I have spoken frequently in my spiritual works of the necessity of prayer, and more especially in a little volume entitled, On Prayer, the Great Means of Salvation and Perfection; and here also I will say a few other things. It will be sufficient, then, to quote the opinion of the Venerable Palafox, Bishop of Osma: “How can charity last, unless God grants us perseverance? How will the Lord grant us perseverance unless we ask it of Him? And how shall we ask it of Him except by prayer? Without prayer there is no communication with God for the preservation of virtue.” And so it is, because he that neglects mental prayer sees very little into the wants of his soul; he knows little of the dangers of his salvation, of the means to be used in order to overcome temptations; and so, understanding little of the necessity of prayer, he leaves off praying, and will certainly be lost.


II.

Then as regards subjects for Meditation, nothing is more useful than to meditate on the Four Last Things: Death, Judgment, Hell, and Heaven; but it is of especial advantage to meditate on Death, and to imagine ourselves expiring on the bed of sickness, with the Crucifix in our hands, and on the point of entering into eternity. But above all, to one that loves Jesus Christ, and is anxious always to increase in His love, no consideration is more efficacious than that of the Passion of the Redeemer. St Francis of Sales calls Mount Calvary “the Mountain of Lovers.” All the lovers of Jesus Christ love to abide on this Mountain, where no air is breathed but the air of Divine love. When we see a God dying for our love and dying in order to gain our love (He loved us and delivered himself up for us), it is impossible for us not to love Him ardently. Such darts of love continually issue forth from the Wounds of Christ Crucified as pierce even hearts of stone. Oh, happy he who is ever going during life to the heights of Calvary! O blessed Mount! O lovely Mount! O beloved Mount! And who shall ever leave thee more! A Mount that sends forth flames to enkindle the souls that perseveringly abide upon thee!

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Whit Monday

Morning Meditation

THE LOVE OF JESUS IN THE MOST BLESSED SACRAMENT

Jesus, not wishing to separate Himself from us even in death, instituted the Most Blessed Sacrament in order to remain with us therein until the end of the world. Behold I am with you all days even to the consummation of the world-(Matt. xxviii. 20).

I.

Our most loving Redeemer, knowing that He must leave this earth and return to His Father as soon as He should have accomplished the work of our Redemption by His death, and seeing that His hour was near at hand– Jesus knowing that his hour was come that he should pass out of this world to his father (Jo. xiii. l)– would not leave us orphans in this valley of tears. What, then, did He do? He instituted the Most Holy Sacrament of the Eucharist, in which He left us His whole Self. “No tongue,” says St. Peter of Alcantara, “can express the greatness of the love of Jesus for our souls; and hence this Spouse, before He departed this life, in order that His absence might not be the occasion of our forgetting Him, left us as a memorial this Most Holy Sacrament, in which He might Himself remain with us, not being willing that any other pledge but Himself should remain to remind us of Him.” Jesus, therefore, not wishing to separate Himself from us by His death, instituted this Sacrament of love, in order to remain with us until the end of the world: Behold I am with you all days, even to the consummation of the world (Matt. xxviii. 20). Let us behold Him, therefore, as Faith teaches us, residing upon numberless altars, shut up in so many prisons of love, that He may be found by all who seek Him. “But, O Lord,” says St. Bernard, “this does not become Thy majesty.” Jesus Christ answers: It is sufficient that it accords with My love.

O my beloved Jesus, O God Who lovest us with such great love, what more canst Thou do to make us, ungrateful sinners, love Thee? Oh, if men loved Thee, all the churches would be continually filled with devout people, prostrate on their faces, adoring and thanking Thee, burning with Thy love at beholding Thee with the eyes of Faith hidden in a tabernacle! But no, men, forgetful of Thee and of Thy love, wait indeed upon a mortal man from whom they expect some perishable good, and leave Thee, my Lord, abandoned and alone. Oh, that I were able to make Thee amends for so much ingratitude by my own devotion!


II.

Those persons are tenderly affected who go to Jerusalem, and visit the place where the Word Incarnate was born, the hall where He was scourged, the Mount on which He died, and the Sepulchre in which He was buried; but how much greater ought our tenderness to be in visiting an altar on which Jesus is present in the Most Holy Sacrament? The Blessed John of Avila was accustomed to say, that there was no sanctuary so excellent and holy as a church in which Jesus was sacramentally present.

I am grieved, O my Jesus, that I have hitherto been like unto such, careless and forgetful of Thee. But for the future I will not be one of their number. I will devote myself to Thee and visit Thee as often as I am able. Inflame my heart with Thy holy love, that for the future I may live only to love and to please Thee. Thou deservest to be loved by the hearts of all. If at one time I despised Thee, I now desire to love Thee. My Jesus, Thou art my Love and my only Good my God and my All. Most Holy Virgin Mary, obtain for me a great love of Jesus in the Holy Sacrament.

Spiritual Reading

VISITING JESUS IN THE BLESSED SACRAMENT

Our holy Faith teaches us, and we are bound to believe that in the consecrated Host Jesus Christ is really present under the species of bread. But we must also understand that He is thus present on our altars as on a throne of love and mercy, to dispense graces and to show us the love He bears us, in wishing thus to dwell night and day hidden in our midst.

It is well known that the Holy Church instituted the Festival of Corpus Christi with a solemn Octave, and that she celebrates it with many processions, and frequent Exposition of the Most Holy Sacrament, that men may thereby be moved to gratefully acknowledge and honour this loving presence and dwelling of Jesus Christ in the Sacrament of the Altar, by their devotions, thanksgivings, and the tender affections of their souls. O God, how many insults and outrages has not this admirable Redeemer had, and has He not daily to endure in this Sacrament on the part of those very men for whose love He remains upon our altars! Of this He indeed complained to His dear servant, St. Margaret Mary Alacoque, as the author of the Book of Devotion to the Heart of Jesus relates. One day, as she was in prayer before the Most Holy Sacrament, Jesus showed her His Heart on a throne of flames, crowned with thorns, and surmounted by a cross, and thus addressed her: “Behold this Heart which has loved men so much, and which has spared Itself in nothing, and has even gone so far as to consume Itself, thereby to show them Its love; but in return the greater part of men only show Me ingratitude by the irreverence, tepidity, sacrilege, and contempt, of which they make Me the object in this Sacrament of love; and that which I feel most acutely is, that hearts consecrated to Me treat Me thus.” Jesus then expressed His wish, that the first Friday after the Octave of Corpus Christ: should be dedicated as a particular festival in honour of His adorable Heart; and that on that day all souls who loved Him should endeavour by their homage, and by their affections to make amends for the insults men have offered Him in the Sacrament of the Altar. He at the same time promised abundant graces to all who should thus honour Him present in the Blessed Sacrament.

This Presence makes us understand what our Lord said of old by His Prophet, that His delights are to be with the children of men; for He knows not how to tear Himself from them, even when they abandon and despise Him. This also shows us how pleasing to the Heart of Jesus are all those souls who frequently visit Him and keep Him company in the churches in which He is present under the sacramental species. He desired St. Mary Magdalen de Pazzi to visit Him in the Most Blessed Sacrament thirty-three times a day; and in this His beloved spouse faithfully obeyed Him, and in all her visits she approached as near as possible to the altar, as we read in her Life.

But let all those devout souls who often go to keep company with Jesus in the Most Blessed Sacrament speak -let them tell us of the gifts and inspirations they have received, of the flames of love which are there enkindled in their souls, and the Paradise they enjoy in the presence of this hidden God.

The servant of God, and great Sicilian, missionary Father Louis La Nouza, was, even in his youth and as a layman, so enamoured of Jesus Christ, that he seemed unable to tear himself from the presence of his beloved Lord. Such were the joys which he here experienced: that his director, to moderate his devotion, had to command him, in virtue of obedience, not to remain, before the tabernacle for more than an hour. The time having elapsed, he showed in obeying that in tearing himself from the bosom of Jesus Christ, he had to do himself just such violence as a child that has to detach itself from it’s mother’s breast in the very moment in which it is satiating itself with the utmost avidity. St. Aloysius also was forbidden to remain in the presence of the Most Blessed Sacrament, and as he passed before the Tabernacle, finding himself drawn, so to speak, by the sweet attractions of his Lord, and almost forced to remain there, he would with the greatest effort tear himself away, saying, in an excess of tender love: Depart from me, O Lord, depart! There it was also that St. Francis Xavier found refreshment in the midst of his many labours in India, for he employed his days in toiling for souls, and his nights he passed in the presence of the Most Blessed Sacrament.

Evening Meditation

THE PRACTICE OF THE LOVE OF JESUS CHRIST

XI.-THE MEANS OF AVOIDING LUKEWARMNESS AND ATTAINING PERFECTION

I.

The fourth means of perfection, and even of perseverance in the grace of God, is frequently to receive Holy Communion, of which we have often spoken, and often declared that a soul can do nothing more pleasing to Jesus Christ than to receive Him often in the Sacrament of the Altar. St. Teresa said: “There is no better help to perfection than frequent Communion. Oh, how admirably does the Lord bring on such a soul to perfection!” And she adds that ordinarily speaking, they who communicate most frequently are found further advanced in perfection; and that there is greater spirituality in those Religious Communities where frequent Communion is the custom. For this reason it is that, as we find declared in a decree of Innocent XI, in 1679, the Holy Fathers have so highly extolled, and so much promoted, the practice of frequent and even of daily Communion. The Holy Communion, as the Council of Trent tells us, delivers us from daily faults, and preserves us from mortal sins. St. Bernard asserts that Communion represses the movements of anger and incontinence, which are the two passions that most frequently and most violently assail us. St. Thomas says that Communion defeats the suggestions of the devil. And finally, St. John Chrysostom says that Communion pours into our souls a great inclination to virtue, and a promptitude to practise it; and at the same time imparts to us a great peace, by which the path of perfection is made very sweet and easy to us. Besides, there is no Sacrament so capable of kindling Divine love in souls as the Holy Sacrament of the Eucharist, in which Jesus Christ bestows on us His whole Self, in order to unite us all to Himself by means of holy love. Wherefore Blessed John of Avila said: “Whoever deters souls from frequent Communion does the work of the devil.” Yes; for the devil has a great horror of this Sacrament, from which souls derive immense strength to advance in Divine love.


II.

But a proper preparation is requisite to communicate well. The first preparation, or, in other terms, the remote preparation, to be able to go to Communion daily, or several times in the week, is, (1) To keep free from all deliberate affection to sin, that is, to sin committed, as we say, with the eyes open. (2) The practice of much mental prayer. (3) The mortification of the senses and of the passions. St. Francis of Sales teaches as follows: “Whoever has overcome the greatest part of his bad inclinations, and has arrived at a notable degree of perfection, can communicate every day.” The angelic Doctor, St. Thomas, says that anyone who knows by experience that his soul derives an increase of Divine love from Holy Communion, may communicate daily. Hence Innocent XI, in the above-mentioned decree, said that the greater or less frequency of Holy Communion must rest on the decision of the Confessor, who ought to be guided in this matter by the profit which he sees accrue to the souls under his direction. In the next place, the proximate preparation for Communion is that which is made on the morning itself of Communion, for which there is need of at least half an hour’s mental prayer.

To reap also more abundant fruit from Communion, we must make a good thanksgiving. Blessed John of Avila said that the time after Communion is “a time to gain treasures of graces”. St. Mary Magdalen de Pazzi used to say that no time can be more calculated to inflame us with Divine love than the time immediately after our Communion. And St. Teresa says: “After Communion let us be careful not to lose so good an opportunity of negotiating with God. His Divine Majesty is not accustomed to pay badly for His lodging, if He meets with a good reception.”

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Whit Tuesday

Morning Meditation

JESUS REMAINS ON OUR ALTARS THAT HE MAY BE FOUND BY ALL

St. Teresa used to say that in this world it is impossible for all subjects to speak with their king. But everyone who wishes can find Jesus, the King of Heaven, in the Blessed Sacrament, and may speak with Him without restraint.


I.

St. Teresa used to say that in this world it is impossible for all subjects to speak with their king. The most the poor can hope for is to convey what they have to say to him by means of some third person. But to speak with Thee, O King of Heaven, there is no need of any third person. Everyone who wishes may find Thee in the Holy Sacrament, and may speak to Thee without restraint. For this reason it is, says the same Saint, that Jesus has concealed His majesty under the appearance of bread, to give us confidence, and to take away from us all fear of approaching Him. Ah! how does Jesus hourly exclaim from our altars: Come to me all you who labour and are burdened, and I will refresh you-(Matt. xi. 28). Come, He says to us-come, ye poor; come, ye infirm; come, ye afflicted; come ye just and sinners, and you shall find in Me a remedy for all your losses and afflictions. Such is the desire of Jesus Christ to console all who have recourse to Him. He remains night and day upon our altars that He may be found by all, and may bestow His favours upon all.

O my Jesus, I could even die of grief when I think that hitherto I have loved creatures and my own gratification more than Thee, by turning my back upon Thee, my sovereign Good. But Thou wouldst not suffer me to be lost; Thou hast borne with me with so much patience, and, instead of chastising me, hast wounded my heart with so many darts of love that I can no longer resist Thy allurements, and have now given myself to Thee. I see that Thou wouldst have me all Thine. But since Thou desirest this, do Thou effect it, for it is Thou that must do it. Detach all my affections from myself and from creatures, and grant that I may seek no other but thee, nor think of any other, nor speak of any but Thee, and that I may desire and sigh only to burn with Thy love, to live and to die for Thee. O love of my Jesus, come and occupy my whole heart, and expel from it all love that is not for God. I love Thee, O Jesus, present in the Holy Sacrament. I love Thee, my Life, my Treasure, and my All. O Mary, pray for me, and make me belong entirely to Jesus.


II.

The Saints here in this world experienced such delight in remaining before Jesus in the Blessed Sacrament that days and nights appeared to them but as moments. The Countess of Feria, having become a Poor Clare was never wearied remaining in the choir in sight of the tabernacle. Being one day asked what she was doing so long before the Blessed Sacrament, she answered with surprise: “What was I doing before the Blessed Sacrament-what was I doing? I was thanking, loving, arid asking!” St. Philip Neri, at the sight of the Blessed Sacrament, exclaimed: “Behold my Love! Behold all my Love!” Ah! if Jesus Christ were our whole love, our days and nights in His presence would also appear as moments. From this day forward, O Jesus, I hope to be able to say always of Thee, when visiting Thee on the altar: “Behold my Love! Behold all my Love!” Yes, my beloved Redeemer, I desire to love no other but Thee; I desire only Thee, Who art the only love of my soul.

Spiritual Reading

VISITING JESUS IN THE BLESSED SACRAMENT

St. John Regis was accustomed frequently to visit Jesus in the Blessed Sacrament. Sometimes, however, finding the church closed, he satisfied his longings by remaining on his knees outside the door, exposed to the rain and cold, that, at least at a distance, he might pay his homage to his Comforter concealed under the sacramental veils. St. Francis of Assisi used to converse concerning all his labours and undertakings with Jesus in the Most Holy Sacrament. But tender, perhaps, beyond all others was the devotion of St. Wenceslaus, Duke of Bohemia, towards the Most Holy Sacrament. This holy king was so enamoured of the presence of Jesus that he not only gathered the wheat and grapes, and made the hosts and wine with his own hands, and then gave them to be used in the Holy Sacrifice, but he used, even during the winter, to go at night to visit the church in which the Blessed Sacrament was kept. These Visits enkindled in his soul such flames of divine love that the ardour imparted itself even to his body, and took from the snow on which he walked its wonted cold. It is related that the servant who accompanied him, and had to walk on the snow, suffered much from the cold. The holy king, on perceiving this, was moved to compassion, and commanded him to follow him, and to step only in his footmarks. He did so, and never afterwards felt the cold.

In the Visits, you will read other examples of the tender affection with which souls inflamed with the love of God longed to remain in the presence of the Most Blessed Sacrament. You will find that all the Saints were enamoured of this most sweet devotion, and, indeed, it is not possible to find on earth a more precious gem, or a treasure more worthy of all our love, than Jesus in the Most Holy Sacrament. Certainly, amongst all devotions, that of receiving the Sacraments alone excepted, adoring Jesus in the Blessed Sacrament holds first place. It is the most pleasing to God and the most useful to ourselves. Do not then, O devout soul, refuse to begin this devotion; leave the conversation of men, and remain each day, from this time forward, for half, or at least a quarter of an hour, in some church in the presence of Jesus Christ under the sacramental species. Taste and see how sweet is the Lord. Make a trial, and by experience you will learn the great benefit you will derive from this devotion.

Be assured that the time thus spent with devotion before this most Divine Sacrament will be the most profitable to you in life, and the source of your greatest consolation in death and for eternity. And you should know that in a quarter of an hour’s prayer in the presence of the Blessed Sacrament, you may gain more than in all the other spiritual exercises of the day. It is true that in every place God hears the petitions of those who pray to Him, having promised to do so. Ask and you shall receive-(Jo. xvi. 24}. Yet The Disciple tells us that Jesus dispenses His graces in greatest abundance to those who visit Him in the Most Blessed Sacrament. Blessed Henry Suso also used to say that Jesus Christ hears the prayers of the faithful more graciously in the Sacrament of the Altar than elsewhere. And where, indeed, did holy souls make their most beautiful resolutions, but prostrate before the Most Holy Sacrament? Who knows but that you also may one day, in the presence of the Tabernacle, make the resolution to give yourself entirely to God? In this little book I feel myself bound, at least out of gratitude to my Jesus in the Holy Sacrament, to declare, that through means of this devotion of visiting Him, which I practised, though with so much tepidity and in so imperfect a manner, I abandoned the world, in which, unfortunately, I lived until I was six-and-twenty years of age. Fortunate indeed will you be if you can detach yourself from it at an earlier period and give yourself without reserve to that Lord Who has given Himself without reserve to you. I repeat, blessed indeed you will be, not only in eternity, but even in this life. Oh, how sweet a joy it is to remain with faith and tender devotion before an altar, and converse familiarly with Jesus Christ, Who is there with the express purpose of listening to and graciously hearing those who come to visit Him; to ask His pardon for the displeasure we have caused Him; to put before Him our wants, as a friend to a friend in whom he places all his confidence; to ask Him for His graces, for His love, for His Kingdom. But, above all, oh, what a paradise it is there to remain making acts of love towards that Lord who is in the Tabernacle burning with love for us and praying to His Eternal Father for our welfare. In truth it is love that keeps Him there thus hidden and unknown, even though He is despised by ungrateful souls. But why say more? Taste and see.

Evening Meditation

THE PRACTICE OF THE LOVE OF JESUS CHRIST

XII.-THE MEANS OF AVOIDING LUKEWARMNESS AND ATTAINING PERFECTION

I.

There are certain pusillanimous souls, who, on being exhorted to communicate more frequently, reply: “But I am not worthy.” But, my child, do you not know, that the more you refrain from Communion, the more unworthy you become? Because, deprived of Holy Communion you will have less strength, and will commit many faults. Well, then, obey your director and be guided by him: faults do not forbid Holy Communion, when they are not committed with full will; besides, among your failings the greatest is not to submit to what your spiritual father says to you.

“But in my past life I was very bad.” And I reply, that you must know, that he who is weakest has most need of the physician and of medicine. Jesus in the Blessed Sacrament is our Physician and Medicine as well. St. Ambrose said: “I, who am always sinning, have always need of medicine.” You will then say, perhaps, “But my confessor does not tell me to communicate oftener.” If, then, he does not tell you to do so, ask him the permission to communicate oftener. Should he deny you, obey him; but in the meantime, make him the request. “It would seem pride.” It would be pride if you were to wish to communicate against his will, but not when you ask his consent with humility.


II.

This heavenly Bread requires to be hungered for. Jesus loves to be desired, says a devout author, sitit sitiri, “He thirsts to be thirsted for.” And what a thought is this: “Today I have communicated, and tomorrow I am to communicate.” Oh, how such a reflection keeps the soul attentive to avoid all defects and to do the will of God! “But I have no devotion.” If you mean sensible devotion, it is not necessary, neither does God always grant it even to His most beloved souls: it is enough for you to have the devotion of a will determined to belong wholly to God, and to make progress in His Divine love. John Gerson says that he who abstains from Communion because he does not feel that devotion which he would like to feel, acts like a man who does not approach the fire because he does not feel warm.

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Wednesday Ember Day

Morning Meditation

THE GREAT GIFT OF JESUS IN THE BLESSED SACRAMENT

God is Omnipotent; but after He has given Himself to us in the Blessed Sacrament He has no greater gift to give us. O wonderful prodigy of Divine love!

I.

The love of Jesus was not satisfied with His shedding His Blood and laying down His life for us in the midst of ignominies and torments, in order to make known His affection for us; but, moreover, to oblige us the more to love Him, on the night, before His death, He would leave us His whole Self to be our Food in the Holy Eucharist. God is omnipotent, but, having given Himself to us in this Sacrament, He has nothing more to give. The Council of Trent says that Jesus, in giving Himself to us in the Holy Communion, pours out upon us all the riches of His infinite love. He pours out, as it were, the riches of His love towards men.

O my dear Jesus, what more canst Thou do to make us love Thee? Oh! make us sensible of the excess of Thy love in reducing Thyself to Food in order to be united with us sinners. Thou, then, my Redeemer, hast had so much love for me as not to refuse to give me Thy whole Self frequently in the Holy Communion, and I have many times had the baseness to expel Thee from my soul! But Thou wilt not despise a contrite and humble heart. Thou didst become Man for my sake; Thou didst die for me; and Thou hast given me Thyself to be my Food; and what more remains for Thee to do to gain my love? Oh! that I might die with grief as often as I remember having despised Thy graces! I am sorry with my whole heart for having offended Thee. I love Thee, O infinite Goodness! I love Thee, O infinite Love!


II.

How honoured would that vassal esteem himself, says St. Francis of Sales, to whom his prince at table should offer a portion from his own dish, or of his own very flesh! Jesus, in the Holy Communion, gives us for our Food, not a portion from His own table, nor a part of His sacred Flesh, but His whole Body: Take and eat this is my body. And at the same time that He gives us His Body He gives us also with it, His Soul and Divinity; so that, as St. Chrysostom says, our Lord, in giving us Himself in the Holy Eucharist, gives us all that He has, and nothing more remains that He can give to us. O wonderful prodigy of love! God, Who is the Lord of all, makes Himself entirely ours!

I desire nothing but to love Thee, O my Jesus, and I fear nothing but to live without loving Thee. My beloved Jesus, do not refuse to come again into my soul. Come, for I would rather die a thousand deaths than drive Thee from me any more; and I will do all in my power to please Thee. Come, and inflame my whole soul with Thy holy love. Grant that I may forget all things else to think only of Thee, and to aspire after Thee alone, my sovereign and only Good. O Mary, my Mother, pray for me, and by thy holy prayers make me grateful for the great love of Jesus towards me.

Spiritual Reading

THE VISIT TO MARY

And now as to the Visit to the Most Blessed Virgin, the opinion of St. Bernard is well known and commonly accepted: namely, that God dispenses no graces otherwise than through the hands of Mary: “God wills that; we should receive nothing that does not pass through Mary’s hands.” Hence Father Suarez declares that it is now the sentiment of the universal Church, that the intercession of Mary is not only useful, but even necessary to obtain graces. And we may remark that the Church gives us strong grounds for this belief, by applying the words of the Sacred Scripture to Mary, and making her say: In me is all hope of life and of virtue. Come over to me all ye that desire me–(Ecclus. xxiv. 25, 26). Let all come to me; for I am the hope of all that; you can desire.

Hence she adds: Blessed is the man that heareth me, and that watcheth daily at my gates, and waiteth at the posts of my doors-(Prov. viii. 34). Blessed is he who is diligent in coming every day to the door of my powerful intercession, for by finding me he will find life and eternal salvation: He that shall find me shall find life, and shall have salvation from the Lord-(Prov. viii. 35). Hence it is not without reason that the Church wills that we should call Mary our common hope, by saluting her with the words: “Hail, our hope!”

“Let us then,” says St. Bernard (who went so far as to style Mary “the whole ground of his hope”), “seek for graces, and seek them through Mary.” For, as St. Antoninus says, if we ask for graces without her intercession, we shall be only making an effort to fly without wings, and obtain nothing. “He who asks without her as his guide, attempts to fly without wings.” In Father Auriemma’s little book, Affetti Scambievoli, we read of innumerable favours granted by the Mother of God to those who practised this most profitable devotion of often visiting her in her churches or before her image.

Do you also, then, be careful to ever join to your daily visit to the Most Blessed Sacrament a visit to the most holy Virgin Mary in some church, or at least before a devout image of her in your own house. St. Andrew of Crete says, that Mary always bestows great gifts on those who offer her even the least act of homage.

Spiritual Communion during Visit

As it is suggested in the following visits to the Most Blessed Sacrament to make a Spiritual Communion after each, it will be well to explain what a Spiritual Communion is, and the great advantages of making it. A Spiritual Communion, according to St. Thomas, consists in an ardent desire to receive Jesus in the Most Holy Sacrament, and in lovingly embracing Him as if we had actually received Him.

How pleasing Spiritual Communions are to God, and how many graces He bestows through their means, was manifested by Our Lord Himself to Sister Paula Maresca, the foundress of the Convent of St. Catherine of Sienna, in Naples. It is related in her Life that our Lord showed her two precious vessels, one of gold, another of silver. He then told her that in the gold vessel He preserved her Sacramental Communions, and in the silver her Spiritual Communions. He also told Blessed Jane of the Cross that each time she communicated spiritually she received a grace like in kind to that which she received when she really communicated. But for us it will suffice to know that the holy Council of Trent greatly praises Spiritual Communion, and encourages the faithful to practise it.

Hence devout souls are accustomed often to make use of this holy exercise of Spiritual Communion. Blessed Agatha of the Cross did so two hundred times a day. Father Peter Faber, the first companion of St. Ignatius, used to say that it was of the highest utility to make Spiritual Communions, in order to receive the Sacramental Communion well.

All, therefore, who desire to advance in the love of Jesus Christ are exhorted to make a Spiritual Communion at least once in every visit that they pay to the Most Blessed Sacrament, and once at every Mass that they hear. Better still on these occasions to repeat the Spiritual Communions three times; that is to say, at the beginning, in the middle, and at the end. This devotion is far more profitable than some suppose, and at the same time nothing can be easier to practise. The above-named Jane of the Cross used to say that a Spiritual Communion can be made without anyone remarking it, without being fasting, without the permission of our director, and that we can make it any time we please; an act of love does all.

Evening Meditation

THE PRACTICE OF THE LOVE OF JESUS CHRIST

XIII.-THE MEANS OF AVOIDING LUKEWARMNESS AND ATTAINING PERFECTION

I.

Alas, my God, how many souls, for want of applying themselves to lead a life of greater recollection and more detachment from earthly things, care not to receive Holy Communion! And this is the true cause of their not wishing to communicate frequently. They are well aware that to wish always to appear, to dress with vanity, to be fond of nice eating and drinking, of bodily comforts, of conversations and amusements, does not harmonise with frequent Communion; they know that more prayer is required, more mortification, as well internal as external, more seclusion; and on this account they are ashamed to approach the altar more frequently. Without doubt, such souls are right to refrain from frequent Communion as long as they find themselves in that unhappy state of lukewarmness; but whoever is called to a more perfect life should lay aside this lukewarmness, if he would not greatly risk his eternal salvation.


II.

It will be found likewise to contribute very much to keep fervour alive in the soul often to make a Spiritual Communion, so much recommended by the Council of Trent, which exhorts all the faithful to practise it. The Spiritual Communion, as St. Thomas says, consists in an ardent desire to receive Jesus Christ in the Holy Sacrament; and therefore the Saints were careful to make it several times in the day. The method of making it is this: “My Jesus, I believe that Thou art really present in the Most Holy Sacrament. I love Thee and I desire Thee; come into my soul. I embrace Thee; and I beseech Thee never to allow me to be separated from Thee again.” Or more briefly, thus: “My Jesus, come to me; I desire Thee; I embrace Thee; let us remain ever united together.” This Spiritual Communion may be practised several times a day: when we make our prayer, when we make our Visit to the Blessed Sacrament, and especially when we assist at Mass at the moment of the priest’s Communion. The Dominican Sister, Blessed Angela of the Cross, said: “If my confessor had not taught me the method of communicating spiritually several times a day, I should not have trusted myself to live.”

[Stone]

Thursday – Whit Week

Morning Meditation

THE GREAT LOVE JESUS HAS SHOWN US IN GIVING US THE BLESSED SACRAMENT

St. Paul says that God, by becoming Man, showed the world how far His goodness and kindness towards us went. But by giving Himself to us in the Blessed Sacrament He makes us know the depths of the tenderness of His love towards us. Does it not, says St. Augustine, seem madness Jesus Christ to say to us: Eat my flesh; drink my blood?

I.

Jesus, knowing that his hour was come, that he should pass out of this world to the Father; having loved his own who were in the world, he loved them unto the end -(Jo. xiii. I). Jesus, knowing that the time of His death was near, desired to leave us the strongest pledge of His love for us, and this was the gift of the Blessed Sacrament: He loved them to the end-which St. Chrysostom explains: “He loved them with extreme love.” He, therefore, loved men with the greatest love He could possibly entertain towards them by giving them His whole Self. But when was it that Jesus instituted this great Sacrament? The night before His death. The Lord Jesus, says the Apostle, the same night in which he was betrayed, took bread, and giving thanks, broke and said: Take ye and eat-this is my body-(1 Cor. xi. 23, 24}. While men were preparing to put Him to death, He was pleased to give them this last proof of His love. O infinite love of Jesus, Thou art worthy of being loved with an infinite love! Thou, my Lord, hast loved man so much, and how is it that man loves Thee so little? What more couldst Thou do to make him love Thee? O my Jesus, Thou art most amiable and loving; make Thyself known, make Thyself loved. When shall I ever love Thee as Thou hast loved me? Discover to me more and more the greatness of Thy bounty, that I may always burn more and more with Thy love and always seek to please Thee.


II.

The marks of affection which are shown to us by our friends at the time of their death remain more deeply impressed on our hearts; and for this reason did Jesus choose to bestow Himself upon us in the Blessed Sacrament, a little before His death. Well, therefore, might St. Thomas call this Sacrament “the Sacrament of love and pledge of tenderest affection”; and St. Bernard, “the love of loves”-“amor amorum“-because Jesus Christ in this Sacrament unites and comprises all the other marks of His love towards us. Hence St. Mary Magdalen de Pazzi, speaking of the day on which Jesus instituted this Sacrament, calls it “the day of love.”

O Beloved of my soul, oh! that I had always loved Thee! Alas! there was a time when I not only did not love Thee, but even despised Thy graces and Thy love. I am consoled with the sorrow I feel for having done so, and I hope for pardon through Thy promise to forgive those who repent. To Thee, my Saviour, do I direct all my affections; help me, through the merits of Thy Passion, to love Thee with my whole strength. O that I could die for Thee, as Thou hast died for me! Holy Mary, Mother of God, obtain for me the grace of loving henceforward God alone.

Spiritual Reading

CORAM SANCTISSIMO

Introductory Prayer to be said before each Visit

My Lord Jesus Christ, Who for the love which Thou bearest to men, remainest night and day in this Sacrament full of compassion and of love, awaiting, calling, and welcoming all who come to visit Thee; I believe that Thou art present in the Sacrament of the Altar. I adore Thee from the abyss of my nothingness, and I thank Thee for all the graces Thou hast bestowed upon me, and in particular for having given me Thyself in this Sacrament, for having given me Thy most holy Mother Mary for my advocate, and for having called me to visit Thee in this church. I now salute Thy most loving Heart: and this for three ends:

I. In thanksgiving for this great gift;

II. To make amends to Thee for all the outrages which Thou receivest in this Sacrament from all Thine enemies;

III. I intend by this visit to adore Thee in all the places on earth in which Thou art present in this Sacrament, and in which Thou art the least revered and the most abandoned.

My Jesus, I love Thee with my whole heart. I grieve for having hitherto so many times offended Thine infinite Goodness. I purpose by Thy grace never more to offend Thee for the time to come; and now, miserable and unworthy though I am, I consecrate myself to Thee without reserve; I give Thee and renounce my entire will, my affections, my desires, and all that I possess. From henceforward do Thou dispose of me and of all that I have as Thou pleasest. All that I ask of Thee and desire is Thy holy love, final perseverance, and the perfect accomplishment of Thy will. I recommend to Thee the souls in Purgatory; but especially those who had the greatest devotion to the Most Blessed Sacrament and to the Most Blessed Virgin Mary. I also recommend to Thee all poor sinners. In fine, my dear Saviour, I unite all my affections with the affections of Thy most loving Heart; and I offer them, thus united, to Thy Eternal Father, and beseech Him in Thy Name to vouchsafe, for Thy love, to accept and grant them.

(Indulgence of 300 days each time; Plenary once a month).


FIRST VISIT

Behold the source of every good, Jesus in the Most Holy Sacrament, Who says, If any man thirst let him come to me-(Jo. vii. 37). Oh, what torrents of grace have the Saints drawn from the fountain of the Most Blessed Sacrament! For there Jesus dispenses all the merits of His Passion, as it was foretold by the Prophet: You shall draw waters with joy out of the Saviour’s fountains-(Is. xii. 3). The Countess of Feria, that illustrious disciple of the Blessed John of Avila, afterwards a Poor Clare, and surnamed the spouse of the Most Blessed Sacrament, from her long and frequent visits to It, on being asked how she employed the many hours thus passed in the presence of the Holy of Holies, replied: “I could remain there for all eternity. And is not the very Essence of God, which will be the food of the blessed, there present? Good God! Am I asked what I do in His presence? Why am I not rather asked, what is not done there? We love, we praise, we give thanks, we ask. What does a poor man do in the presence of one who is rich? What does a sick man do in the presence of his physician? What does a man do who is parched with thirst in the presence of a limpid fountain? What is the occupation of one who is starving, and is placed before a well-supplied table?”

O my most amiable, most sweet, most beloved Jesus, my Life, my Hope, my Treasure, the only Love of my soul, oh, what has it cost Thee to remain thus with us in this Sacrament! Thou hadst to die, that Thou mightest dwell amongst us on our altars; and then how many insults hast Thou not had to endure in this Sacrament, in order to aid us by Thy presence! Thy love, and the desire which Thou hast to be loved by us, have conquered all.

Come, then, O Lord, come and take possession of my heart; close its doors for ever, that henceforward no creature may enter to divide the love which is due to Thee, and which it is my ardent desire to bestow all on Thee. Do Thou alone, my dear Redeemer, rule me; do Thou alone possess my whole being; and if ever I do not obey Thee perfectly, chastise me with rigour that henceforward I may be more watchful to please Thee as Thou willest. Grant that I may no longer seek for any other pleasure than that of giving Thee pleasure: that all my delight may be to visit Thee often on Thy altars; to entertain myself with Thee, and to receive Thee in Holy Communion. Let all who will seek other treasures: the only treasure that I love, the only one that I desire, is the Treasure of Thy love; for this only will I plead at the foot of the altar. Do Thou make me forget myself, that thus I may remember only Thy goodness. Blessed Seraphim, I envy you, not for your glory, but for the love which you bear to your God and mine; oh, do you teach me what I must do to love Him, and to please Him.

Ejac. My Jesus, I will love Thee only; Thee only do I desire to please.


A Spiritual Communion here follows for which an Indulgence of 60 days is granted by the Church:

AN ACT OF SPIRITUAL COMMUNION

My Jesus, I believe that Thou art truly present in the Most Holy Sacrament. I love Thee above all things, and I desire to possess Thee within my soul. Since I am unable now to receive Thee sacramentally, come at least spiritually into my heart. I embrace Thee as already there, and unite myself wholly to Thee; never permit me to be separated from Thee.

VISIT TO MARY

In our Mother Mary we have another fountain which is indeed fruitful for us. She is so rich in good things and in graces, says St. Bernard, that there is no one in the world who does not participate in them: “Of her fulness we have all received.” The Most Blessed Virgin Mary was filled by God with grace, and as such was saluted by the Angel, Hail, full of grace!-(Luke i. 28), not for herself alone, but also for us. St. Peter Chrysologus adds, that she received that great abyss of grace, that she might afterwards impart it to all who were devout to her: “The Blessed Virgin received this grace, that she might give in return salvation to all.”


Ejac. Prayer. Cause of our joy, pray for us.


Concluding Prayer

Most holy Immaculate Virgin and my Mother Mary, to thee, who art the Mother of my Lord, and Queen of the world, the advocate, the hope, the refuge of sinners, I have recourse today-I, who am the most miserable of all. I render thee my most humble homage, O great Queen, and I thank thee for all the graces thou hast conferred on me until now, particularly for having delivered me from hell, which I have so often deserved. I love thee, O most amiable Lady; and for the love which I bear thee, I promise to serve thee always, and to do all in my power to make others love thee also. I place in thee all my hopes; I confide my salvation to thy care. Accept me for thy servant, and receive me under thy mantle, O Mother of Mercy. And since thou art so powerful with God, deliver me from all temptations, or rather obtain for me the strength to triumph over them until death. Of thee I ask a perfect love of Jesus Christ. From thee I hope to die a good death. O my Mother, for the love which thou bearest to God, I beseech thee to help me at all times, but especially at the last moment of my life. Leave me not, I beseech thee, until thou seest me safe in Heaven, blessing thee, and singing thy mercies for all eternity. Amen. So I hope. So may it be.

Indulgence of 300 days for above Prayer

Evening Meditation

THE PRACTICE OF THE LOVE OF JESUS CHRIST

XIV.-THE MEANS OF AVOIDING LUKEWARMNESS AND ATTAINING PERFECTION

I.

The fifth and most necessary means for the spiritual life, and for obtaining the love of Jesus Christ is prayer of petition. In the first place, I say that by this means God convinces us of the great love He bears us. What greater proof of affection can a person give to a friend than to say to him, “My friend, ask anything you like of me, and I will give it to you”? Now that is precisely what our Lord says to us: Ask, and it shall be given you; seek, and you shall find-(Luke xi. 9). Wherefore prayer is called all-powerful with God to obtain every blessing: “Prayer, though it is only one, can effect all things,” as Theodoret says; whoever prays obtains from God whatever he chooses. The words of David are beautiful: Blessed be God who hath not turned away my prayer nor his mercy from me-(Ps. lxv. 20). Commenting on this passage, St. Augustine says, “As long as thou seest thyself not failing in prayer, be assured that the Divine mercy will not fail thee either.” And St. John Chrysostom: “We always obtain, even while we are still praying.” When we pray to God, He grants us the grace we ask for, even before we have ended our petition. If, then, we are poor, let us blame only ourselves, since we are poor merely because we wish to be poor, and so we are undeserving of pity. What sympathy can there be for a beggar, who, having a very rich master, and one most desirous to provide him with everything, if he will only ask for it, nevertheless chooses still to continue in, his poverty rather than ask for what he wants? Behold, says the Apostle, our God, rich unto all that call upon him-(Rom. x. 12).


II.

Humble prayer, then, obtains all from God; but we must be persuaded at the same time, that if it be useful it is no less necessary for our salvation. It is certain that we absolutely require the Divine assistance, in order to overcome temptations; and sometimes, in certain more violent assaults, the sufficient grace which God gives to all, might possibly enable us to resist them; but on account of our inclination to evil, it will not ordinarily be sufficient in these violent temptations, and we shall then stand in need of a special grace. Whoever prays obtains this grace; but whoever prays not obtains it not, and is lost. And this is more especially the case with regard to the grace of final perseverance, of dying in the grace of God, which is the grace absolutely necessary for our salvation, and without which we should be lost for ever. St. Augustine says of this grace, that God only bestows it on those who pray. And this is the reason why so few are saved, because few indeed are mindful to beg of God this grace of perseverance.

[Stone]

Friday – Ember Day

Morning Meditation

THE UNION OF THE SOUL WITH JESUS IN HOLY COMMUNION

Jesus was not satisfied with uniting Himself to our human nature, He would, by means of the Most Blessed Sacrament, find a way of uniting Himself also to each one of us, so as to become wholly his who would receive Him. He that eateth my flesh abideth in me and I in him -(Jo. vi. 57).


I.

St. Dionysius says, that the principal effect of love is to tend to union. For this end did Jesus institute the Holy Communion,-to unite Himself entirely with our souls. He had given Himself to us as our Teacher, our Model, and Victim; it remained to Him to give Himself to us as our Food-to become one with us, as food becomes the same with the person who eats it; and this He did by instituting the Holy Sacrament of love. “The last degree of His love,” says St. Bernardine of Sienna, “was His giving uniting Himself to each one of us individually, so as to become wholly his who should receive Him.” Hence St. Francis of Sales says: “In no one action can our Blessed Saviour be considered more tender or more loving than in this, in which He, as it were, annihilates Himself, and reduces Food; because He gave Himself to be completely united with us, as food is united with him who takes it.” Thus Jesus Christ was not satisfied with uniting Himself to our human nature, He was desirous by this Sacrament to devise a means of Himself to Food to penetrate to the hearts of all the faithful.”

O my Jesus, this is what I desire and seek from Thee in the Holy Communion-to hear from Thee: “We will consider ourselves as united for ever, never more to be separated.” I know that Thou wilt not separate Thyself from me if I do not separate myself from Thee. But this is my fear Iest I should ever again separate myself from Thee as I have done before. Permit it not, my beloved Redeemer. “Suffer me not to be separated from Thee.”


II.

Because Jesus Christ ardently loved us, He was desirous of being united with us in the Holy Eucharist, that we might become the same thing with Him; thus speaks St. Chrysostom: “He mingled Himself with us, that He might become one with us; for this belongs to ardent affection.” Thou wast desirous, O God of love, that our hearts and Thine should form but one heart, says St. Laurence Justinian. And Jesus Himself meant this when He said: He that eateth my flesh and drinketh my blood abideth in me and I in him–(Jo. vi. 57). He, therefore, who communicates, abides in Jesus, and Jesus abides in him; and this union is not a mere union of affections, but a true and real union. As two pieces of wax, says St. Cyril of Alexandria, are melted together, and united together, so he who communicates and Jesus Christ, Whom he receives, become one and the same thing. Let us therefore imagine, when we communicate, that Jesus Christ says to us, as He did to His beloved servant, Margaret of Ypres: “Behold, daughter, the beautiful union that exists between us: love Me, and we will consider ourselves as united for ever, and will never separate.”

Through the merits of Thy death, O my Jesus, let me die now rather than ever be separated again from Thee. I repeat, and give me grace ever to repeat: Suffer me not to be separated from Thee! Suffer me not to be separated from Thee! O God of my soul, I love Thee, I love Thee, and desire always to love Thee. I protest before Heaven and earth that I desire nothing but Thee.

O my Jesus hear me; I desire only Thee. O Mary, Mother of mercy, pray for me, and obtain for me never to separate myself from Jesus, and to love only Jesus.

Spiritual Reading

CORAM SANCTISSIMO

SECOND VISIT

The devout Father Nieremberg says, that bread being a food which is consumed by eating, and which keeps when preserved for use, Jesus was pleased to dwell on earth under its species, that He might thus not only be consumed by uniting Himself to the souls of His lovers, by means of the Holy Communion, but also that He might be preserved in the Tabernacle, and be present with us, and thus remind us of the love He bears us. St. Paul says: He emptied himself, taking the form of a servant-(Philipp. ii. 7). But what must we say when we see Him taking the form of bread? ” No tongue can suffice,” says St. Peter of Alcantara, “to proclaim the greatness of the love Jesus bears to souls in the state of grace. In order, therefore, that His absence might not be to them an occasion of forgetting Him, this most sweet Spouse, when He was pleased to quit this life, left as a memorial this Most Blessed Sacrament, in which He Himself remains. He did not wish that between these souls and Himself any other pledge but Himself should remain, whereby to keep alive their remembrance of Him.”

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, for I know the evil which I have committed in giving Thee displeasure. My first prayer and desire, then, is that Thou wilt be pleased to pardon me all the sins I have committed against Thee. Ah, my God, would that I had never offended Thee! After this I must tell Thee my next desire. Now that I have found out Thy sovereign goodness, I have become enamoured of Thee; I feel an ardent desire to love Thee and to please Thee; but I have not the strength to do this unless Thou helpest me. Manifest, O great Lord, Thy supreme power and Thine immense goodness to the whole court of Heaven; change me from a great rebel, such as I have hitherto been to Thee, into a great lover of Thee. Thou canst do it, and I know that such is Thy will; supply all that is wanting in me, that thus I may be enabled to love Thee much-at least that I may love Thee as much as I have offended Thee. I love Thee, my Jesus; I love Thee above all things; I love Thee more than my life-my God, my Love, my All!

Ejac. My God and my All!


AN ACT OF SPIRITUAL COMMUNION

My Jesus, I believe that Thou art truly present in the Most Holy Sacrament. I love Thee above all things, and I desire to possess Thee within my soul. Since I am unable now to receive Thee sacramentally, come at least spiritually into my heart. I embrace Thee as already there, and unite myself wholly to Thee; never permit me to be separated from Thee.


VISIT TO MARY

Let us go with confidence to the throne of grace; that we may obtain mercy, and find grace in seasonable aid -(Heb. iv. 16). St. Antoninus says, that Mary is this throne, from which God dispenses all graces.

O most amiable Queen, since thou hast so great a desire to help sinners, behold a great sinner who has recourse to thee; help me much, and help me without delay.

Ejac. Sole refuge of sinners, have mercy on me.


Concluding Prayer

Most holy Immaculate Virgin and my Mother Mary, to thee, who art the Mother of my Lord, and Queen of the world, the advocate, the hope, the refuge of sinners, I have recourse today-I, who am the most miserable of all. I render thee my most humble homage, O great Queen, and I thank thee for all the graces thou hast conferred on me until now, particularly for having delivered me from hell, which I have so often deserved. I love thee, O most amiable Lady; and for the love which I bear thee, I promise to serve thee always, and to do all in my power to make others love thee also. I place in thee all my hopes; I confide my salvation to thy care. Accept me for thy servant, and receive me under thy mantle, O Mother of Mercy. And since thou art so powerful with God, deliver me from all temptations, or rather obtain for me the strength to triumph over them until death. Of thee I ask a perfect love of Jesus Christ. From thee I hope to die a good death.

O my Mother, for the love which thou bearest to God, I beseech thee to help me at all times, but especially at the last moment of my life. Leave me not, I beseech thee, until thou seest me safe in Heaven, blessing thee, and singing thy mercies for all eternity. Amen. So I hope. So may it be.

Evening Meditation

THE PRACTICE OF THE LOVE OF JESUS CHRIST

XV.-THE MEANS OF AVOIDING LUKEWARMNESS AND ATTAINING PERFECTION

I.

The holy Fathers say, that prayer is necessary for us, not merely as a necessity of precept (so that divines say, that he who neglects for a month to recommend to God the affair of his salvation is not exempt from mortal sin), but also as a necessity of means, which is as much as to say, that whoever does not pray cannot possibly be saved. And the reason of it is, in short, because we cannot obtain eternal salvation without the help of Divine grace, and this grace Almighty God only accords to those who pray. And because temptations, and the dangers of falling into God’s displeasure, continually beset us, so ought our prayers to be continual. Hence St. Thomas declares that continual prayer is necessary for a man to save himself: “Unceasing prayer is necessary to man that he may enter Heaven.” And Jesus Christ Himself had already said the same thing: We ought always to pray, and not to faint–(Luke xviii. 1). And afterwards the Apostle: Pray without ceasing-(Thess. v. 17). During the interval in which we shall cease to pray, the devil will conquer us. And though the grace of perseverance can in no wise be merited by us, as the Council of Trent teaches us, nevertheless St. Augustine says, “that in a certain sense we can merit it by prayer.” The Lord wishes to dispense His grace to us, but He will be entreated first; nay more, as St. Gregory remarks, He wills to be importuned, and in a manner constrained by our prayers: ” God wishes to be prayed to, He wishes to be compelled, He wishes to be, as it were, vanquished by our importunity.”


II.

Saint Mary Magdalen de Pazzi said: “When we ask graces of God, He not only hears us, but in a certain sense thanks us.” Yes, because God, as the infinite Goodness, in wishing to pour out Himself upon others, has, so to speak, an infinite longing to distribute His gifts; but He wishes to be besought; hence it follows, that when He sees Himself entreated by a soul, He receives so much pleasure that in a certain sense He thanks the soul for it. Well, then, if we wish to preserve ourselves in the grace of God till death, we must act the mendicant, and keep our lips ever open to beg for God’s help, always repeating, “My Jesus, mercy! Never let me be separated from Thee! O Lord, come to my aid! My God, assist me!” This was the unceasing prayer of the ancient Fathers of the desert: “Incline unto my aid, O God! O Lord, make haste to help me! O Lord, help me, and help me soon; for if Thou delayest Thy assistance, I shall fall and perish!” And this above all must be practised in the moment of temptation; he who acts otherwise is lost.