St. Alphonsus Liguori: Daily Meditations for the Fourth Week of Advent

[Stone]

Monday--Fourth Week of Advent



Morning Meditation

CONSIDERATIONS ON THE RELIGIOUS STATE - XII

Consider the great happiness that Religious enjoy in dwelling in the same house with Jesus in the Blessed Sacrament.

If worldlings deem it so great a favour to be invited by kings to dwell in their palaces, how much more favoured should we esteem ourselves who are admitted to dwell continually with the King of Heaven in His own house? O Lord, I thank Thee! How have I deserved this happy lot?

The Venerable Mother Mary of Jesus, Foundress of a convent in Toulouse, said that she esteemed her lot as a Religious very much, and principally for two reasons. The first, that Religious, through the Vow of Obedience, belong entirely to God; and the second, that they have the privilege of dwelling always with Jesus Christ in the Blessed Sacrament.

In the houses of Religious, Jesus Christ dwells for their sake in the church, so that they can find Him at all hours. Persons of the world can scarcely go to visit Him during the day, and in many places, only in the morning. But Religious find Him in the Tabernacle as often as they wish, in the morning, in the afternoon, and during the night. There they may continually entertain themselves with Our Lord, and there Jesus Christ rejoices to converse familiarly with His beloved servants, whom, for this end, He has called out of Egypt, that He may be their Companion during this life, hidden under the veil of the Most Holy Sacrament, and in the next, unveiled in Paradise. "O solitude," it may be said of every Religious house, "in which God familiarly speaks and converses with His friends!"

Behold me in Thy Presence, O my Jesus! -- hidden in the Sacrament, Thou art the self-same Jesus Who for me didst sacrifice Thyself on the Cross. Thou art He Who lovest me so much, and Who hast therefore confined Thyself in this prison of love. Amongst so many who have offended Thee less than I, and who have loved Thee better than I, Thou hast chosen me, in Thy goodness, to keep Thee company in this house, where, having drawn me from the midst of the world, Thou hast destined me always to live united with Thee, and afterwards to have me nigh to Thee to praise and to love Thee in Thy eternal kingdom. O Lord, I thank Thee. How have I deserved this happy lot? I have chosen to be an abject in the house of my God, than dwell in the tabernacles of sinners (Ps. lxxxiii. 11). Happy, indeed, am I, O my Jesus, to have left the world; and it is my great desire to perform the vilest office in Thy house rather than dwell in the proudest royal palaces of men.


II. Souls that love Jesus Christ much know not how to wish for any other paradise on this earth than to be in the presence of their Lord, Who dwells in this Sacrament for the love of those who seek and visit Him.

Her conversation hath no bitterness, nor her company any tediousness (Wis. viii. 16). He who does not love Jesus Christ finds tediousness in His company. But those who on this earth have given all their love to Jesus Christ find in the Blessed Sacrament their treasure, their rest, their paradise, and therefore the great desire of their hearts is, as often as they can, to visit their God in this Sacrament, to pay their court to Him, offering Him their affections and laying at the foot of the altar their sorrows, their desire of loving Him, of seeing Him face to face, and, in the meantime, of pleasing Him in all things.

Receive me, then, O Lord, to stay with Thee all my life long; do not drive me away, as I deserve. Be pleased to allow that, among the many good Religious who serve Thee in this house, I, though a miserable sinner, may serve Thee also. Many years already have I lived far from Thee. But now that Thou hast enlightened me to know the vanity of the world, and my own foolishness, I will not depart any more from Thy feet, O my Jesus! Thy presence shall animate me to fight when I am tempted. The nearness of Thy abode shall remind me of the obligation I am under to love Thee, and always to have recourse to Thee in my combats against hell. I will always keep near to Thee, that I may unite myself to Thee, and attach myself closer to Thee. I love Thee, O my God, hidden in this Sacrament. Thou, for the love of me, remainest always on this altar. I, for the love of Thee, will remain in Thy presence as much as I shall be able. There enclosed Thou always lovest me, and here enclosed I will always love Thee. Always then, O my Jesus, my Love, my All, shall we remain together -- in time in this House, and during eternity, in Paradise. This is my hope; so may it be. Most holy Mary, obtain for me a greater love for the Most Holy Sacrament.

Spiritual Reading

ENCOURAGEMENT TO NOVICES TO PERSEVERE IN THEIR VOCATION

There are two graces clearly distinct one from the other -- the grace of Vocation and the grace of Perseverance in one's Vocation. Many who have received a Vocation from God have afterwards, through their own fault, rendered themselves unworthy to receive the grace of Perseverance. He is not crowned except he strive lawfully (2 Tim. ii. 5). No one will receive the grace of Perseverance and the crown which God has prepared for him, who does not do what in him lies to fight and conquer his enemies: Hold fast that which thou hast, that no man take thy crown (Apoc. iii. 11). My dear young friend, you who, by so special a favour, have been called by Our Lord to follow Him, hear how He exhorts and encourages you: "Be careful, My son, to preserve the grace which you have received from Me, and tremble lest you should lose it and another gain the crown which is prepared for you."

He who enters a Novitiate enters into the service of the King of Heaven, Who tries the fidelity of those whom He accepts for His own, by crosses and temptations, and permits the devil to assail them. Because thou wert acceptable to the Lord, it was necessary that temptation should prove thee (Tob. xii. 13). And the Holy Ghost says to all who leave the world to give themselves to God: My son, when thou comest to the service of God ... prepare thy soul for temptation (Ecclus. ii. 1). So that the novice, on entering the House of God, ought to prepare himself, not for consolations, but for temptations, and for the war which the devil wages against those who give themselves wholly to God. And be well persuaded that the devil would rather tempt a novice to abandon his Vocation than a thousand seculars, especially if he enters an active Order. Yes, for the devil knows that if this novice perseveres and is faithful to God, hell will lose thousands of souls who will obtain salvation through his zeal. Hence, the enemy uses every means to win him and every device to beguile him.

The temptations by which the devil most frequently endeavours to induce novices to abandon their Vocation are the following.

I. TENDERNESS FOR PARENTS AND FRIENDS

First, he tempts them by tenderness for their parents. To resist this it is necessary to reflect on the declaration of Jesus Christ: He who loveth father or mother more than me is not worthy of me (Matt. x. 37). And He declares that He came not to send peace, but division. I came not to send peace, but the sword; for I came to set a man at variance against his father, and the daughter against her mother (Matt. x. 34, 35). And why this great desire to separate relations from each other? Because Our Lord well knew the injury that comes from such intercourse, and that in the affairs of eternal salvation, especially where there is question of a Religious Vocation, there are no greater enemies than relations; and this Our Lord declared, saying: A man's enemies shall be of his own household (Matt. x. 36). O how many unhappy youths, through affection for their relations, have first lost their Vocations, and then, as so easily happens, their own souls. History is full of such sad instances. I will tell you of some. Father Jerome Piatti relates of a novice who was visited by a relation who said to him: "Listen to me; I only speak because I love you, and I beg you to reflect that your constitution is not fitted to undergo the labours and studies of the Religious life; by remaining in the world you can please God better, especially by giving to the poor a large share of the riches with which He has blessed you. If you persist in your undertaking you will repent of it, for, in the end, with shame, you will be obliged to quit the Community, seeing yourself made porter or cook on account of your little talent and poor health. Therefore it is wiser to do at once that which you will be at last obliged to do." The poor young man, thus perverted, left the monastery, but many days had not elapsed before he fell into all kinds of vices; and in a quarrel with some of his rivals, he, together with the relation who had perverted him, was so severely wounded that within a short time they both died on the same day; and, what is still worse, the unfortunate novice expired without confession, of which he must have stood in so great need. We read in the Life of St. Camillus of Lellis that a young man, who was received into his Community in Naples, was persecuted by his father. At first he resisted with courage. He had to go to Rome on business, and there, in an interview with his father, he yielded to the temptation. On dismissing him the Saint predicted that he would come to an evil end and die by the hand of justice. This was verified. The young man married, and later, in a fit of jealousy, murdered his wife and two servants. He was apprehended and brought to justice, and although his father expended his whole fortune to save the life of his unhappy son, he was beheaded in the market place of Naples, nine years after his departure from the monastery.

Be, therefore, most watchful, my dear brother, should the devil seek by this means to make you lose your Vocation. The Lord, Who, by an especial grace, has called you to quit the world, desires you not only to leave, but also to forget your country and your friends.

Hearken, O daughter, and see and incline thine ear, and forget thy people and thy father's house (Ps. xliv. 11). Hearken then to what God says to you, and know that if you desert Him for the love of your relations, great will be your sorrow and remorse at the hour of death. You will then remember the House of God which you abandoned, and behold around your death-bed brothers and nephews in tears, who, at a time when you need spiritual help, will press you to leave them your goods, and not one will speak to you of God; they will even try to delude you, not to increase your pain by the thought of death; they will hold out vain hopes of recovery, and thus you will die without preparation. Contrast with this the joy and peace you will feel on dying in Religion, where you will have the happiness of seeing around you your brethren, whose prayers will assist you to fix your hopes in Heaven, and who, instead of deceiving you, will aid you to expire in peace and joy. Reflect also, that though it be true that your parents have loved you for many years with some tenderness, God loved you long before, and with far greater love. Your parents have loved for twenty or thirty years or more, but God has loved you from all eternity. I have loved thee with an everlasting love (Jer. xxxi. 3). Your parents have, it is true, been at some expense for your welfare and suffered on your account, but Jesus Christ shed all His Blood and gave His life for you. When, therefore, your tenderness for your parents urges you to be grateful to them and not to displease them, remember that much greater gratitude is due to God, Who has done more for you and loved you more than all others. Say, then, to yourself: "Relations, if I leave you, it is for God, Who merits my love more and loves me better than you." And by such words as these you will vanquish this terrible temptation of your kindred, which has caused the ruin of so many in this world and in the next.

Evening Meditation

THE LOVE THAT GOD HAS SHOWN US IN BECOMING MAN

I. The Word was made flesh ... and delivered himself for us (Jo. i. 14. Eph. v. 2).

Let us consider the immense love which God shows us in becoming Man in order to procure us eternal life.

Our first parent, Adam, having sinned and rebelled against God, was driven out of Paradise and condemned to everlasting death with all his descendants. But behold the Son of God, Who, seeing man thus lost, in order to deliver him from death offers to take upon Himself human flesh, and to die condemned as a malefactor upon the Cross. But, my Son, we may suppose the Father saying to Him, consider what a life of humiliation and suffering Thou wilt have to lead upon earth. Thou wilt have to be born in a cold cave, and to be laid in a manger for beasts. Thou wilt have to fly as an Infant into Egypt to escape from the hands of Herod. On Thy return from Egypt Thou wilt have to live in a shop as a humble servant, poor and despised. And, finally, worn out by sufferings, Thou wilt have to give up Thy life upon a Cross, insulted and forsaken by all. -- Father, all this matters not, replies the Son; I am content with enduring all, provided man is saved.

O great Son of God, Thou hast become Man in order to make Thyself loved by men; but where is the love that men bear to Thee? Thou hast given Thy Blood and Thy life to save our souls; why, then, are we so unthankful towards Thee, that, instead of loving Thee, we treat Thee with so much ingratitude and contempt? And behold, O Lord, I myself have been one of those who more than others have thus ill-treated Thee. But Thy Passion is my hope. Oh, for the sake of that love which induced Thee to assume human flesh and die for me on the Cross, forgive me all the offences I have committed against Thee.

I love Thee, O Incarnate Word, I love Thee, O my God!


II. What would be said if a prince were to take compassion upon a dead worm, and were to choose to become a worm himself, and to make, as it were, a bath of his own blood, to die in order to restore the worm to life? But the Eternal Word has done even more than this for us; for, being God, He has chosen to become a worm like us, and to die for us, in order to purchase for us the life of divine grace which we had lost. When He saw that all the gifts He had bestowed upon us could not secure to Him our love, what did He do? He became Man, and He gave Himself entirely to us: The Word was made flesh ... and delivered himself for us (Jo. i. 14. Eph. v. 2).

Man, by despising God, says St. Fulgentius, separated himself from God; but God, through His love for man, came from Heaven to seek him. And why did He come? He came in order that man might know how much God loved him, and that thus, out of gratitude at least, he might love Him in return. Even the beasts, when they show us affection, make us love them; and why, then, are we so ungrateful towards a God Who descends from Heaven to earth to make us love Him?

One day, when a priest was saying these words in Mass: Et verbum caro factum est -- And the Word was made flesh -- a man who was present neglected to make an act of reverence; upon which the devil gave him a blow, saying: "Ah, ungrateful man! if God had done as much for me as He has done for thee, I should remain continually prostrate with my face to the ground returning thanks to Him."

O Infinite Goodness, I love Thee, and I repent of all the injuries I have done Thee. Would that I could die of sorrow for them. O my Jesus, give me love. Let me not live any longer ungrateful for the affection Thou hast borne me. I am determined to love Thee always. Give me holy perseverance!

O Mary, Mother of God and my Mother, do thou obtain for me from thy Son the grace to love Him always -- even until death. Amen.

[Stone]

Tuesday--Fourth Week of Advent

Morning Meditation

CONSIDERATIONS ON THE RELIGIOUS STATE -XIII

Consider that the life of a Religious resembles mostly the life of Jesus Christ.

Jesus wished to live poor on this earth as the Son and Helpmate of a mechanic, in a poor dwelling, with poor clothing and poor food, that thereby He might give His servants to understand what ought to be the life of those who wish to be His followers. O my Lord, I will leave all and will follow Thee.

I. The Apostle says that the Eternal Father predestines to the kingdom of Heaven those only who live conformably to the life of the Incarnate Word. Whom he foreknew, he also predestinated to be made conformable to the image of his son (Rom. viii. 29). How happy, then, and secure of Paradise should not Religious be, seeing that God has called them to a state of life which, of all other states, is most like the life of Jesus Christ.

Jesus, on this earth, wished to live poor, the Son and Helpmate of a mechanic, in a poor dwelling, with poor clothing and poor food: Being rich he became poor for your sake, that through his poverty you might become rich (2 Cor. viii. 9). Moreover, He chose a most mortified life, far removed from the delights of the world, and ever full of pain and sorrow, beginning with His birth and ending with His death; hence by the Prophet He was called: The man of sorrows (Is. liii. 3). By this He wished to give His servants to understand what ought to be the life of those who wish to follow Him: If any man will come after me let him deny himself, take up his cross, and follow me (Matt. xvi. 24). Following this example, and accepting this invitation of Jesus Christ, the Saints have endeavoured to despoil themselves of all earthly goods, and to take upon themselves pains and crosses, in order to be like their beloved Lord.

Thus we see that St. Benedict, who, being the son of the lord of Norcia, a relative of the Emperor Justinian, and born amidst the riches and pleasures of the world, while yet a youth of only fourteen, went to live in a cavern at Subiaco, where he received only a piece of bread brought him every day as an alms by the hermit Romanus.

Ah! my Master and my Redeemer, Jesus, I am, then, of the number of those fortunate ones whom Thou hast called to follow Thee. O my Lord! I thank Thee for this. I leave all; would that I had more to leave, that I might draw near to Thee, my King and my God, Who, for the love of me, and to give me courage by Thy example, didst choose for Thyself a life so poor and so painful. Walk on, O Lord, I will follow Thee. Choose Thou for me what cross Thou wilt, and help me. I will always carry it with constancy and love. I regret that in the past I have abandoned Thee, to follow my lusts and the vanities of the world; but now I am resolved to leave Thee no more. Bind me to Thy Cross, and if through weakness I sometimes resist, draw me by the sweet bonds of Thy love. Suffer it not that I ever leave Thee again.

II.St. Francis of Assisi renounced in favour of his father the whole of his inheritance, and even his garments, and, thus poor and mortified, consecrated himself to Jesus Christ. Nor was it different with St. Francis Borgia and St. Aloysius Gonzaga, one being Duke of Gandia, the other of Castiglione. Both left all their riches, their estates, their vassals, their country, their home, their parents, and went to live a poor life in Religion.

So have done many other noblemen and princes even of royal blood. Blessed Zedmerra, daughter of the King of Ethiopia, renounced the kingdom to become a Dominican nun. Blessed Johanna of Portugal renounced the kingdom of France and England to enter Religion. In the Benedictine Order alone there are found twenty-five emperors, and seventy-five kings and queens who left the world to live poor, mortified and forgotten by the world, in a poor cloister. Ah! indeed, these and not the grandees of the world are the truly fortunate ones.

At present worldlings think these to be fools, but in the Valley of Josaphat they shall know that they themselves have been the fools; and when they see the Saints on their thrones crowned by God they shall say, lamenting and in despair: These are they whom we had sometime in derision ... we fools esteemed their life madness, and their end without honour. Behold, how they are numbered among the children of God, and their lot is among the saints! (Wis. v. 3, 4, 5).

Yes, my Jesus, I renounce all the satisfactions of the world; the only satisfaction I seek is to love Thee, and to suffer as Thou pleasest. I hope thus to come one day to be united to Thee in Thy kingdom by the bond of eternal love, there to see Thee and to love Thee without fear of ever being separated from Thee. I love Thee, O my God, my All, and will always love Thee. Thou art my hope, O Most Holy Mary, thou, the most conformed to Jesus, art now the most powerful to obtain this grace. Be thou my protectress!

Spiritual Reading

ENCOURAGEMENT TO NOVICES

II. ANXIETY CONCERNING HEALTH

Another temptation with which the devil is wont to attack a novice, is too much anxiety about his health. The deceiver thus insinuates himself into the mind of the novice: "Do you not perceive that by leading such a life you will ruin your health, and then you will be no use either to the world or to God." The novice must repel this temptation by confidence in Our Lord, for He Who has given him a Vocation will also give him health to follow it. If he has entered into the House of God solely to please Him, as we suppose he has, let him console himself by saying: "I concealed nothing concerning the state of my health from my Superiors, and they received me and have not yet dismissed me; it is then the will of God that I should remain here, and if it be His will that I should suffer and even die in His House what does it signify? How many anchorets have gone to suffer for Him in forests and caverns! How many Martyrs have run with joy to give their lives for Him! If, then, it be His will that I should lose my health or my life for His love, I am content; I desire nothing else, I can desire nothing better." Thus will the fervent Religious speak who desires to become a Saint. If a novice is not fervent during his novitiate, it is certain that he will never be so in after life.


III. THE INCONVENIENCES OF COMMUNITY LIFE.

A third temptation is the fear of not being able to undergo the inconveniences of the common life, such as scanty and ill-prepared food, a hard bed, little sleep, prohibition to go out of the house, the observance of silence, and, above all, not being allowed to follow one's own will. When the novice is assailed by this temptation, he should repeat what St. Bernard used to say to himself: "Bernard, why art thou come hither?"

He must remember that he has not come to the House of God to make himself comfortable, but to become a Saint; and how can he become a Saint? Is it by comfort and pleasure? No; but by sufferings, and by dying to his own disorderly affections and appetites. St. Teresa says, that "to expect that God will admit to His love those who are fond of their own ease, is a great mistake." And in another place: "Souls who truly love God cannot ask for repose." He, therefore, who is not firmly resolved to suffer and to bear everything for the love of God, will never become a Saint. No; he will never become a Saint, nor even enjoy true peace. And why? Do you, perhaps, imagine that true peace is to be found in the enjoyment of worldly goods or sensual pleasures, or perhaps you fancy that the highborn rich, who abound in these things, have arrived at it? They are most miserable, they are nourished upon gall. All is vanity and affliction of spirit (Eccles. i. 14). It was thus that Solomon described earthly goods, which he had fully enjoyed. When a man places his affections upon these things, the more he has the more he desires, and he is never at rest; but when he places all his happiness in God, in Him he finds perfect peace. Delight in the Lord, says David, and he will give thee the requests of thy heart (Ps. xxxiv. 4). Father Charles of Lorraine, brother to the Duke of Lorraine, became a Religious, and when alone in his poor cell he felt so great an interior peace that he danced for joy. Blessed Seraphim, a Capuchin, said that he would not give a foot length of his cord for all the wealth and dignities of the earth; and St. Teresa would often encourage others under difficulties by saying: "When a soul is resolved to suffer, the suffering ceases."


IV. DISCOURAGEMENT IN ARIDITIES

But here we must take notice of an error by which the devil tempts a novice when he feels this affliction of spirit. "Do you not see," he says to him, "that you have not found peace here? You have lost devotion, everything is wearisome -- prayer, spiritual reading, Communion, even recreation. These are signs that God does not wish you to remain in Religion." Oh, what a terrible and dangerous temptation this is for a new and inexperienced novice! In order to overcome it he must first consider the true nature of peace of soul whilst on earth, which is a place of trial, and therefore must be one of pain. This peace does not consist, as we have already seen, in the enjoyment of the good things of this world. It does not consist even in spiritual delights, for these do not increase our merit, or make us more dear to God. True peace is to be found only in conformity of our will to the will of God, and the peace we ought to desire is that of having our will perfectly united to the Divine will, even in our darkness and desolation. O, how dear to God is the soul that faithfully perseveres in Spiritual Reading, Meditation, Communions, and other pious exercises solely to please Him, without feeling any sensible consolation! O, the great merit of good works when performed purely for God's sake, without looking for reward here below! The Venerable Father Anthony Torres wrote to a person in spiritual desolation: "When we carry the Cross of Jesus without consolation, our soul runs, nay, flies towards perfection." When a novice is in a state of aridity he should say to God: "O Lord, if it is Thy will that I should remain in desolation and deprived of all comfort, I desire to be in that state as long as it pleases Thee; I will never leave Thee; behold me ready to endure these troubles during my whole life, and even for all eternity, if Thou willest it. For me it is enough to know that it is Thy will." It is thus a novice who really desires to love God will speak; but let him be certain that such sufferings will not last for ever. By such insinuations the devil seeks to destroy his confidence, causing him to believe that his desolation will last for ever, that it will bring him to despair, and that at length he will be unable to endure it. These terrible storms, however, which the enemy is able to raise in the soul when it is in darkness and desolation, will not endure for ever. To him that overcometh I will give a hidden manna, says Our Lord. (Apoc. ii. 17). Yes, those who pass through such tempests of aridity and desolation with patience, and overcome such temptations, shall be consoled by the Lord Himself, Who will give them to taste a hidden manna -- that interior peace which, according to St. Paul, surpasseth all understanding (Phil. iv. 7). This one thought -- I am doing the will of God, I am pleasing God -- gives a peace far superior to all the joys, pastimes, feastings, honours and dignities of the world. God cannot fail in the promise He has made to those who have left all things for His love. And every one that hath left house, or brothers, or sisters, or father, or mother, or wife, or children, or lands, for my name's sake, shall receive an hundredfold here, and shall possess life everlasting (Matt. xix. 29). He promises them Paradise in the next world and an hundred-fold in this. And what is this hundred-fold? It is the testimony of a good conscience, which immeasurably surpasses all the pleasures of this life.

Evening Meditation

JESUS HAS DONE AND SUFFERED EVERYTHING TO SAVE US.

I. He hath loved me and delivered himself for me (Gal. ii. 20).

The Son of God being true God is infinitely happy; and yet, as St. Thomas says, He has done and suffered as much for man as if He could not be happy without him. If Jesus Christ had been obliged to earn for Himself upon this earth His Eternal Beatitude, what could He have done more than to burden Himself with all our weaknesses, and assume all our infirmities, and then end His life with a death so severe and ignominious? But no, He was innocent, He was holy, and was in Himself blessed; whatever He did and suffered was all to gain for us divine grace and Paradise, which we had lost.

Miserable is he who does not love Thee, my Jesus, and does not pass his life enamoured of so much goodness.

If, therefore, my Jesus, Thou hast for love of me embraced a laborious life and bitter death, I may, indeed say that Thy death is mine, Thy sufferings are mine, Thy merits are mine, Thou Thyself art mine; since for me Thou hast given Thyself up to so great sufferings. Ah, my Jesus, there is nothing that afflicts me more than the thought that once Thou wert mine, and that I have so often willingly lost Thee. Forgive me, and unite me to Thyself; suffer me not in future ever to offend Thee again. I love Thee with all my heart. Thou willest to be all mine; and I will be entirely Thine.


II. If Jesus Christ had permitted us to ask Him for the greatest proof of His love, who would have dared to propose to Him to become a Child like one of us, to embrace all our miseries, to make Himself of all men the most poor, the most despised, the most ill-used, even to dying in torments the infamous death of the Cross, cursed and forsaken by all, even by His own Father? But that which we should not have dared even to think of, He has both thought of and done.

My beloved Redeemer, I beseech Thee to bestow upon me the graces which Thou hast merited for me by Thy death. I love Thee, and am sorry for having offended Thee. Oh, take my soul into Thy hands; I will not let the devil have dominion over it any more; I desire that it may be entirely Thine, since Thou hast bought it with Thy Blood. Thou alone lovest me, and Thee alone will I love. Deliver me from the misery of living without Thy love, and then chastise me as Thou willest. O Mary, my refuge, the death of Jesus and thy intercession are my hope.

[Stone]

Wednesday–Fourth Week of Advent

Morning Meditation

CONSIDERATIONS ON THE RELIGIOUS STATE - XIV

Consider the zeal that Religious ought to have for the salvation of souls.

Our Redeemer did not impose on St. Peter penance, prayers, or other things, but only that he should endeavour to save His sheep. Simon, son of John, lovest thou me? … Feed my sheep (Jo. xxi. 17).

Yes, O my Lord, I will serve Thee with all my strength in this great work.

I. He who is called to the Congregation of the Most Holy Redeemer will never be a true follower of Jesus Christ, and will never become a Saint, if he does not fulfil the end of his Vocation, and has not the spirit of the Institute, which is the salvation of souls, especially souls that are the most destitute of spiritual succour, such as the poor people in the country.*

*Although St. Alphonsus in this Consideration had especially in view the Congregation of Missionaries which he founded, yet what he says here is for all Religious of both sexes, and indeed for all who serve God. –EDITOR

This was truly the end for which our Redeemer came down from Heaven: The spirit of the Lord, our Divine Master says, hath anointed me to preach the Gospel to the poor (Luke iv. 18). He sought no other proof of Peter’s love for Him but that he should procure the salvation of souls: Simon, son of John, lovest thou me? … Feed my sheep (Jo. xxi. 17). He did not impose upon him, says St. John Chrysostom, penance, prayers, or anything else, He only asked that he would endeavour to save His sheep: “Christ did not say to him, give your money away, fast, weaken your body with hard work, but He said: Feed My sheep.” And He declares that He would look upon every benefit conferred on the least of our neighbours as conferred on Himself. Amen, I say to you, as often you have done it unto one of these my least brethren, you have done it unto me (Matt. xxv. 40).

Every Religious ought, therefore, with the utmost care, to nourish this zeal, and this spirit of helping souls. To this end must his studies be directed; and his constant thought and his whole attention bestowed on work for souls assigned to him by his superiors. He would be wanting in this spirit, who, through the desire of attending only to himself and of leading a retired and solitary life, would not accept wholeheartedly the work imposed on him by obedience.

O my Lord Jesus Christ, how can I thank Thee enough, in that Thou hast called me to the same work Thou didst Thyself perform on earth; namely, to help in the salvation of souls by my poor labours? In what have I deserved this honour and this reward, after having offended Thee so grievously myself, and having caused others also to offend Thee? Yes, O my Lord! Thou callest me to help Thee in this great undertaking. I will serve Thee with all my strength.

II. What greater glory can a man have than to be, as St. Paul says, a co-operator with God in this great work of the salvation of souls? He who loves the Lord ardently is not content to be alone in loving Him, he would draw all to His love, saying with David: O magnify the Lord with me, and let us extol his name together (Ps. xxxiii. 4). Hence St. Augustine exhorts all those who love God to “draw all men to His love.”

A good ground of hope for his own salvation has he who, with true zeal, labours for the salvation of souls. “Have you saved a soul?” says St. Augustine, “then you have predestinated your own.” The Holy Ghost promises: When thou shalt pour out thy soul to the hungry, and shalt satisfy the afflicted soul … the Lord will fill thy soul with brightness … and thou shalt be like a watered garden, and like a fountain of water whose waters shall not fail (Is. lviii. 10, 11). In this — namely, in procuring the salvation of others — St. Paul placed his hope of eternal salvation, when he said to his disciples of Thessalonica: For what is our hope, or joy, or crown of glory? Are not you, in the presence of our Lord Jesus Christ at his coming? (1 Thess. ii. 19).

Behold, O Jesus, I offer Thee all my labours and my blood, and even my life in order to obey Thee. Nor do I in this seek to gratify my own inclination, or to gain the applause and esteem of men; I desire nothing but to see Thee loved by all as Thou deservest. I prize my happy lot, and call myself fortunate, that Thou hast chosen me for this great work, in which, I now protest that I renounce all the praise of men and all self-satisfaction, and seek only Thy glory. To Thee be all the honour and satisfaction, and to me only the discomfort, the blame, and the reproach. Accept, O Lord, this offering which I, a miserable sinner, who wish to love Thee and to see Thee loved by others, make of myself to Thee, and give me strength to do what I desire.

Most Holy Mary, my advocate, who lovest souls so much, help me.

Spiritual Reading

ENCOURAGEMENT TO NOVICES

V. DOUBTS ABOUT THE VOCATION ITSELF

But I have not yet done. There remains a still more dangerous temptation. Those which I have hitherto described are worldly and carnal, and it is more easy therefore to recognise them as coming from the devil, and overcome them. It is different with temptations which conceal themselves under the appearance of devotion and a greater good; these are more terrible, and more easily mislead.

The first of these temptations, ordinarily, is to throw doubt on the Vocation itself. “Who can say,” the devil suggests, “whether yours is a true Vocation, or only fancy? If you have not been really called by God, you will not receive the grace of perseverance, and after you have made the vows you will repent and apostatize; you might have saved your soul in the world, and here it may be lost.” In order to overcome this temptation you must consider how one can know that his Vocation is certain. A Vocation is certain when three things concur — first, a good intention; that is to say, the desire of escaping from the dangers of the world, of better ensuring eternal salvation, or of becoming more closely united to God; secondly, when there is no positive impediment in regard to health or talent, or necessity of parents, and upon all these the novice should be perfectly at rest after he has submitted them to the judgment of his superiors sincerely and truthfully; thirdly, when he is accepted by the superiors. Now, where there is a concurrence of these three things, the novice should not doubt that he has a true Vocation.

VI. THE THOUGHT THAT ONE COULD LIVE MORE DEVOUTLY IF ONE WERE FREE

Another temptation which the evil spirit employs with those who, before entering Religion, led a spiritual life, is: “When you were in the world,” he says, “you prayed more than now, you practised more mortifications, you observed silence better, were more recollected, and gave more alms and so forth. You are not able to do all these good things now, and still less will you be when you have finished your novitiate, for your superiors will then put you to study or employ you in some office in the Community, or in other things of obedience which will divert you from these pious works.” O what an illusion! If a novice heeds such a temptation it is a sign that he does not understand the great merit of obedience. He who offers all his prayers to God (and St. Mary Magdalen de Pazzi says that everything which is done in a religious community is prayer), his alms, his fasts and penances, gives to Him a part of what belongs to him, but not all; or, to speak more correctly, he gives what he possesses, but he does not give himself; whereas he who renounces his own will by a vow of obedience, gives himself entirely to God, and may say: “Lord, having consecrated my whole will to Thee, I have nothing more to give.” His own will is the thing of which it is the most difficult for a man to divest himself, but it is the gift which is most acceptable to God, and which He requires of us. My son give me thy heart (Prov. xiii. 26), that is, thy will; and therefore Our Lord declares that obedience is more pleasing to Him than all other sacrifices. Obedience is better than sacrifices (1 Kings, xv. 22). Thus he who gives himself to God by obedience obtains, not once only, but for ever, a victory over the riches, honours, and pleasures of the world, and whatever else may stand in the way of his perfection. An obedient man shall speak of victory (Prov. xxi. 28). A man who lives in the world, no doubt, gains merit by his fasts, disciplines, prayers, and such like, but following in these his own will, he gains less than a Religious, who does all through obedience. The Religious gains more merit, and gains continually, because everything in the Community is done under obedience. Here he merits not only when he prays, or fasts, or takes the discipline, but also when he studies, or takes the fresh air, or sits at table, or makes recreation, or takes repose. St. Aloysius Gonzaga used to say, that in the vessel of religion we always advance, even when we do not ply the oar. Hence we understand how persons who have led a spiritual life in the world have sought to submit themselves to obedience by entering some Religious Order, well knowing the greater merit of good works that are performed through obedience.

Evening Meditation

JESUS COMES TO LEAD AN AFFLICTED LIFE

I. Having joy set before him he endured the cross (Heb. xii. 2).

In creating man in the beginning, God did not place him on earth to suffer, but put him into the paradise of pleasure (Gen. ii. 15). He put man in a place of delight in order that he might pass thence to Heaven where he would enjoy for all eternity the glory of the blessed. But by sin man unhappily made himself unworthy of his earthly Paradise, and closed against himself the gates of the Heavenly Paradise, wilfully condemning himself to death and to everlasting misery. But what did the Son of God do to rescue man from such a state of misery? From being blessed and most happy as He was He chose to be afflicted and tormented. Our Redeemer could, indeed, have rescued us from the hands of our enemies without suffering. He could have come on earth and continued in His happiness, leading a life full of joys, and receiving the honour due to Him as King and Lord of all. One drop of His Blood, a single tear of His offered to God would have redeemed the world, and a countless number of worlds, on account of the Infinite dignity of His Person. But no! — having joy set before Him, He endured the Cross. He renounced all pleasures and honours and made choice on earth of a life full of toil and ignominy. “What was sufficient for Redemption,” says St. John Chrysostom, “was not sufficient for love.”

Yes, because this Man was born on purpose to suffer, therefore He took to Himself a body particularly adapted for suffering. As the Apostle tells us, He said to His Eternal Father as He came into this world: Sacrifice and oblation Thou wouldst not, but a body thou hast fitted to me (Heb. x. 5). Thou hast given Me a body as I requested of Thee, delicate, sensitive, and made for suffering. I gladly accept this body and offer it to Thee; because by suffering in this body all the pains which will accompany Me through life and finally cause My death upon the Cross, I shall propitiate Thee on behalf of the human race, and gain for Myself the love of men.

Glory be to God in the highest (Luke ii. 14). I thank Thee, O Jesus, in the name of all mankind, but I thank Thee especially for myself, a miserable sinner. What would have become of me, what hope could I have had of pardon and salvation, if Thou, my Saviour, hadst not come down from Heaven to save me? Therefore do I praise Thee, and thank Thee, and love Thee.

II. Behold, then, Jesus has scarcely entered into this world when He begins His sacrifice by beginning to suffer. While an Infant in His Mother’s womb, Jesus endures for nine months the darkness of that prison; He endures all the pain and is fully alive to all He endures. Jesus was in wisdom, not in age, a Man, while yet unborn, says St. Bernard. He comes forth from His Mother’s womb; but He comes forth to fresh suffering. He chooses to be born in the depth of the winter in a cavern, where beasts find stabling, and at the hour of midnight! He is born in such poverty that He has no fire to warm Him, or clothes to screen Him from the winter’s cold. “A noble pulpit is that manger!” says St. Thomas of Villanova. Oh, how well does Jesus teach us the love of suffering in the grotto of Bethlehem!

If thou wishest to love Jesus Christ, learn from Him how thou must love Him. “Learn from Christ how thou must love Christ,” says St. Bernard. Rejoice to suffer something for the God Who suffered so much for thee. The desire of pleasing Jesus Christ, and of showing Him the love they bore Him was what rendered the Saints hungry and thirsty, not for honours and pleasures, but for sufferings and contempt. This made the Apostle say: God forbid that I should glory save in the cross of our Lord Jesus Christ (Gal. vi. 14). And St. Teresa: “Either to suffer or to die!” And St. Mary Magdalen de Pazzi: “To suffer and not to die!” And St. John of the Cross: “O Lord, that I may suffer and be despised for Thy sake!”

O my dear Redeemer, I praise Thine infinite Mercy! I praise Thine infinite Charity! I love Thee above all things, I love Thee more than myself. I love Thee with my whole soul and I give myself all to Thee. Receive, O Sacred Infant, these acts of love. If they are cold because they come from a frozen heart, do Thou inflame this poor heart of mine, a heart that has offended Thee, but is now penitent. O most holy Mary, obtain for me the grace to live always bound to thy Son by the blessed chains of love. Pray to Him for me. This is my hope.

[Stone]

Thursday--Fourth Week of Advent

Morning Meditation

CONSIDERATIONS ON THE RELIGIOUS STATE - XV

Consider how necessary are the virtues of meekness and humility for Religious.

Our Most Holy Redeemer willed to be called a Lamb that He might show us how meek and humble He Himself was, and that His disciples might learn from Him to be likewise meek and humble of heart (Matt. xi. 29). The Holy Ghost says: That which is agreeable to him is faith and meekness (Ecclus. i. 34, 35).

I. Learn of me because I am meek and humble of heart. Meekness and humility of heart are virtues that Jesus, the Lamb of God, principally requires of Religious who profess to imitate His most holy life. He who lives as a solitary in a desert has not so much need of these virtues; but for him who lives in a Community, it is impossible not to meet, now and then, with a reprimand from his superiors, or something disagreeable from his companions. In such cases, a Religious who loves not meekness will commit a thousand faults every day, and live an unquiet life. He must be all sweetness with everybody -- with strangers, with companions, and also with inferiors if he should ever become Superior; and if he be an inferior, he must consider that one act of meekness in bearing contempt and reproach is of greater value to him than a thousand fasts and a thousand disciplines.

St. Francis said that many make their perfection consist in exterior mortifications, and, after all, are not able to bear one injurious word. "Not understanding," he added, "how much greater gain is made by patiently bearing injuries." How many persons, as St. Bernard remarks, are all sweetness when nothing is said or done contrary to their inclination, but show their want of meekness when anything crosses them! And if one should ever be a Superior, let him believe that a single reprimand made with meekness will profit his subjects more than a thousand made with severity. "The meek are useful to themselves and to others," as St. John Chrysostom teaches. In short, as the same Saint said, the greatest sign of a virtuous soul is to see it preserve itself in meekness on occasions of contradiction. A meek heart is the delight of the Heart of God. That which is agreeable to him is faith and meekness.

O most humble Jesus, Who, for love of me didst humble Thyself, and become obedient unto the death of the Cross, how have I the courage to appear before Thee, and call myself Thy follower? I who see myself to be such a sinner and so proud that I cannot bear a single injury without resenting it. Whence comes such pride in me, who for my sins have so many times deserved to be cast forever into hell with the devils? Ah, my despised Jesus, help me and make me conformable to Thee. I will change my life.

II. It would be well for a Religious to represent to himself in his meditations, all the contradictions that may happen to him, and arm himself against them; and then when the occasion presents itself, he ought to do violence to himself, that he may not be excited or break out in impatience. Therefore, he should refrain from speaking when his mind is disturbed, till he is certain that he has become calm again.

But to bear injuries quietly, it is above all necessary to have a great fund of humility. He who is truly humble is not only unmoved when he sees himself despised, but is even pleased, and rejoices at it in his spirit, however much the flesh may resent it; for he sees himself treated as he deserves, and made conformable to Jesus Christ, Who, worthy as He was of every honour, chose, for the love of us, to be satiated with contempt and injuries.

Brother Juniper, a disciple of St. Francis, when an injury was done to him, held up his cowl, as if expecting to receive pearls from Heaven. The Saints have ever been more desirous of injuries than worldlings are covetous of applause and honours. And of what use is a Religious who does not know how to bear contempt for God's sake? He is always proud; humble only in name, and a hypocrite whom divine grace will repulse, as the Holy Ghost says: God resisteth the proud, but to the humble he giveth grace (1 Peter v. 5).

O Jesus, for love of me Thou hast borne so much contempt; I, for love of Thee, will bear every injury. Thou, O my Redeemer, hast made contempt honourable, indeed, and desirable, since Thou hast embraced it with so much love during Thy own life. God forbid that I should glory save in the cross of our Lord Jesus Christ (Gal. vi. 14). O my most humble Mistress, Mary, Mother of God, thou who wast in all, and especially in suffering, the most conformed to thy, Son, obtain for me the grace to bear in peace all the injuries which henceforward may be offered to me. Amen.

Spiritual Reading

ENCOURAGEMENT TO NOVICES

VII. THE THOUGHT THAT ONE COULD BE MORE USEFUL TO ONE'S NEIGHBOURS IN THE WORLD THAN IN RELIGION

There is a temptation yet more dangerous, namely, the devil represents to a novice that he can be of more use in the world than in Religion. "You are come," he says, "into this Community, where there are so many others striving to assist souls, but you could do far more good by remaining in your own country, which has such need of Apostolic labourers to help souls." A man who feels this temptation must remember that the greatest good which we can possibly do is that which God wishes of us. He has no need of any one, and if He sees fit to send more help to your countrymen, He can do it by others. As He has called you into His House, it is there that you will find the good which He has appointed for you to do and it is this: to be perfectly obedient to your Rule and to the commands of your Superiors. If through obedience you should remain inactive in any one place, or be employed in sweeping the house or washing the dishes -- these are the best works for you.

And what good can a man do in his own country? Jesus Christ Himself when asked to preach and do good in His own country, replied: No prophet is accepted in his own country (Luke iv. 24). This is so true that people have, indeed, a great repugnance to confess great faults to a priest who is their own relative and fellow-countryman, and is constantly amongst them, and they frequently prefer to go to strangers. As regards sermons, it is often said that those of a fellow-countryman are little valued by his hearers, because he is one of themselves, and they are accustomed to his voice. If a preacher were a St. Paul he would be listened to, at first, with great effect, but when he had been heard for six months or a year he would please less and be of less profit to his hearers. Missionaries for this reason do much good in the places they visit, because they are strangers, and their voice is new to the people. It is certain that a priest belonging to a Community, and, above all, a missionary, will save more souls in a single month and in a single mission, than if he had remained ten years labouring in his native place. Besides, by remaining in the same place, he can only assist those immediately around, whereas if he is engaged in missions he will save souls in a hundred, in a thousand different places. Again, a secular is sometimes doubtful and uncertain as to which, among different good works, is most pleasing to God; a Religious in obeying his superior, is certain of the will of God. Religious are those servants who may say with confidence: We are happy O Israel; because the things that are pleasing to God are made known to us (Baruch. iv. 4).

In fine, the devil tempts those whom God has, perhaps, favoured with spiritual consolations, such as the gift of tears, and sensible emotions of love, saying: "Do you not perceive that you are not called to an active life in Religion, but are intended for the contemplative, for solitude, and for union of the soul with God? You should choose some other Order or a hermitage." If the devil were to tempt me in this manner, I should answer: "As you have mentioned Vocation, I ought to follow my Vocation rather than my inclination, or your suggestions; and, as God, in the first instance, has called me to an active Order, who will assure me that the thought of leaving it is an inspiration, and not a temptation?"

I would say just the same to you, my brother. God no doubt calls some to the active, and others to the contemplative life. But, as He has called you to an active Order, you should believe that any other thought comes from the devil, who thus tries to make you lose your true Vocation. St. Philip Neri says: "that we ought not to leave a good state for a better, unless we are certain that it is the will of God; and, therefore, if you would avoid error, you should be more than morally certain that God desires you to change." But what certainty can you have, especially if your superior and your spiritual Father tell you that it is a temptation? Consider, moreover, St. Thomas teaches that though the contemplative life is in itself more perfect than the active, yet the mixed life -- that is, one divided between prayer and action -- is the most perfect of all; for such was the life of Jesus Christ Himself. And such is the life in all well-ordered active Communities, in which many hours are each day devoted to prayer and silence; and we may say that the Religious lead an active life when abroad, but are like so many hermits at home.

Therefore, my dear brother, suffer not the enemy to lead you away by specious pretexts, and be assured that if you leave the Congregation which has accepted you, you, like so many others, will repent when it will be too late to apply a remedy; for he who has once abandoned the Religious life will find it very difficult to be received again.

Evening Meditation

THE SORROW THAT THE INGRATITUDE OF MEN HAS CAUSED JESUS

I. He came unto his own, and his own received him not (St. John i. 11).

During the holy time of Christmas St. Francis of Assisi went about the highways and woods, weeping and sighing with inconsolable lamentations. When asked the reason he answered: "How can I help weeping when I see that Love is not loved? I see a God become as it were foolish for the love of man, and man so ungrateful to this God!" Now, if this ingratitude of men so afflicted the heart of St. Francis, let us consider how much more it must have afflicted the Heart of Jesus Christ Himself. Scarcely was He conceived in the womb of Mary than He saw the cruel ingratitude He was to receive from men. He had descended from Heaven to enkindle the fire of Divine love, and this desire alone had brought Him down to this earth, to suffer here the greatest sorrows and ignominies: I am come to cast fire on the earth; and what will I, but that it be kindled? (Luke xii. 49). And then He beheld the awful sins which men would commit after having seen so many proofs of His love. It was this, says St. Bernardine of Sienna, which made Him feel an infinite grief.

It is true, then, O my Jesus, that Thou didst descend from Heaven to make me love Thee; didst come down to embrace a life of suffering and the death of the Cross for my sake, in order that I might welcome Thee into my heart; and yet I have so often driven Thee from me and said: "Depart from me, Lord; go away from me, Lord; for I do not want Thee." O God, if Thou wert not infinite Goodness, and hadst not given Thy life to obtain my pardon, I should not have the courage to ask it of Thee. But I feel that Thou Thyself dost offer me peace: Turn ye to me, saith the Lord of hosts, and I will turn to you (Zach. i. 3). Thou, Thyself, Whom I have offended, O my Jesus, makest Thyself my Intercessor: He is the propitiation for our sins (1 Jo. ii. 2). I will therefore not do Thee this fresh injury of distrusting Thy mercy. I repent with all my soul of having despised Thee, O sovereign Good; receive me into Thy favour, for the sake of the Blood which Thou hast shed for me: Father, I am not worthy to be called Thy son (Luke xv. 21).

II. Even amongst us it is an insufferable sorrow for one man to see himself treated with ingratitude by another; for, as the Blessed Simon of Cassia observes, ingratitude often afflicts the soul more than any pain afflicts the body: "Ingratitude often causes more bitter sorrow in the soul than pain causes in the body." What sorrow, then, must our ingratitude have caused Jesus, Who was our God, when He saw that His benefits and His love would be repaid by offences and injuries? And they repaid me evil for good, and hatred for my love (Ps. cviii. 5). But even at the present day it seems as if Jesus Christ is going about complaining: I am become a stranger to my brethren (Ps. lxviii. 9). For He sees that many neither love nor know Him, as if He had not done them any good, nor had suffered anything for love of them. O God, what value do so many Christians even now set upon the love of Jesus Christ? Our Blessed Redeemer once appeared to Blessed Henry Suso in the form of a pilgrim who went begging from door to door for a lodging, but every one drove Him away with insults and injuries. How many, alas! are like those of whom Job speaks: Who said to God: Depart from us ... whereas he had filled their houses with good things (Job xxii. 17). We have hitherto joined these ungrateful wretches; but shall we continue always like them? No; for that amiable Infant does not deserve it, Who came from Heaven to suffer and die for us in order that we might love Him.

No, my Redeemer and my Father, I am no longer worthy to be Thy son, having so often renounced Thy love; but Thou, by Thy merits, dost make me worthy. I thank Thee, O my Father. I thank Thee, and I love Thee. Ah, the thought alone of the patience with which Thou hast borne with me for so many years, and of the favours Thou hast conferred upon me after the many injuries that I have done Thee, ought to make me live constantly on fire with Thy love. Come, then, my Jesus, for I will not drive Thee away any more, come and dwell in my poor heart. I love Thee and will always love Thee; but do Thou inflame my heart more and more by the remembrance of the love Thou hast borne me. O Mary, my Queen and my Mother, help me, pray to Jesus for me; make me live during the remainder of my life, grateful to that God Who has loved me so much, even though I have so greatly offended Him.

[Stone]

Friday--Fourth Week of Advent
Morning Meditation
JESUS WISHES TO BE LOVED.

A child is born to us and a son is given to us (Is. ix. 6).

Behold the end for which the Son of God willed to be born an Infant -- to give Himself to us from His Childhood, and thus draw to Himself our love. Thus He wished to be born because He wished to be loved.

I. God conferred so many blessings on men in order to draw them to love Him; but these ungrateful men not only did not love Him, but they would not even acknowledge Him as their Lord. Only in one corner of the earth, in Judea, was He recognized as God by His chosen people; and by them He was more feared than loved. He, however, Who wished to be more loved than feared by us, became Man like unto us, chose a poor, suffering obscure life, and a painful and ignominious death. And why? To draw our hearts to Himself. If Jesus Christ had not redeemed us, He would have been no less great or less happy; but He determined to procure our salvation at the cost of so many labours and sufferings, as if His happiness depended on ours. He might have redeemed us without suffering; but no -- He willed to free us from eternal death by His own death; and though He was able to save us in a thousand ways, He chose the most humiliating and painful way of dying through pure suffering on the Cross, to purchase the love of us, ungrateful worms of the earth. And what, indeed, was the cause of His miserable Birth and His most sorrowful death, if not the love He had for us?

Ah, my Jesus, may Thy love for me destroy in me all earthly affections, and consume me in the fire which Thou didst come to kindle on the earth. I curse a thousand times those shameful passions which cost Thee so much pain. I repent, my dear Redeemer, with all my heart, of all the offences I have committed against Thee. For the future I will rather die than offend Thee; and I wish to do all that I can to please Thee. I love Thee, my only Good, my Love, my All.

II. Drop down dew, O ye heavens, from above, and let the clouds rain the just (Is. xlv. 8). Send forth the Lamb, the Ruler of the earth (Is. xvi. 1).

Thus did the holy Prophets desire for so many years the coming of the Saviour. The same Prophet Isaias said: Oh, that thou wouldst rend the heavens, and wouldst come down: the mountains would melt away at thy presence ... the waters would burn with fire (Is. lxiv. 1, 2). Lord, he said, when men shall see that Thou didst come on earth out of love for them, the mountains shall be made smooth, that is, men in serving Thee will conquer all the difficulties that at first appeared to them insuperable obstacles. The waters shall burn with fire, and the coldest hearts will feel themselves burning with Thy love, at the sight of Thee made Man; and how well has this been verified in many happy souls! -- in St. Teresa, in St. Philip Neri, St. Francis Xavier, who even in this life were consumed by this holy fire. But how many such are there? Alas! but too few.

Ah, my Jesus, amongst these few I wish also to be. How many years ought I not already to be burning in hell, separated from Thee, hating and cursing Thee forever! But no, Thou hast borne with me with so much patience, that Thou mightest see me burn, not with that unhappy flame, but with the blessed fire of Thy love; for this end Thou hast given me so many illuminations, and hast so often wounded my heart while I was far from Thee; finally, Thou hast done so much that Thou hast forced me to love Thee by Thy sweet attractions. Behold, I am now Thine. I will be Thine always and altogether. It remains for Thee to make me faithful, and this I confidently hope from Thy goodness. O my God! who could ever have the heart to leave Thee again and to live even a moment without Thy love? I love Thee with all my heart, but this is too little. My Jesus, hear me, give me more love, more love, more love. O Mary, pray to God for me.

Spiritual Reading

ENCOURAGEMENT TO NOVICES

VIII. ON THE MEANS OF PERSEVERING IN THE RELIGIOUS STATE

1. The first means for persevering in the Religious State is to avoid wilful faults. Let each one be persuaded that the devil tempts him to commit faults, not so much that he may do evil, as that he may lose his Vocation, for by deliberate faults he begins to lose his fervour in prayer, at Communion, and all the spiritual exercises. The Lord then justly witholds His especial graces, according to that of St. Paul: He who sows sparingly, shall reap sparingly (2 Cor. ix. 6). And this the more certainly if his defect be pride, for God resists the proud, and over these the devil acquires great power. So that whilst on the one hand, the tepidity of the novice increases, on the other, the Divine light diminishes; and thus it will not be difficult for the enemy to succeed in making him give up his Vocation.

2. Another means is to blow up the mine; that is, to reveal the temptation to the Superior. St. Philip Neri said, "that a temptation made known, is a temptation half conquered." As an abscess, if unopened, becomes gangrened, so a temptation concealed brings on our own ruin. Experience shows that those who hide such temptations in their own bosoms, allow themselves to be brought into a position where they know not whether they should take the right or the left (that is, to doubt which way they ought to take, the right or the left), and generally lose their Vocation. It is necessary, therefore, to make one great effort, and discover all to the Superior. God will be so pleased by this act of humility, and by the violence the novice does to his feelings, that He will instantly enlighten his darkness and dissipate his doubts.

3. The third means is Prayer, that is, recourse to God, that He may give you the grace of Perseverance, a grace which, according to St. Augustine, can only be obtained by prayer. But let that novice who has received from God the gift of Vocation, and is tempted to abandon it, take care when he prays to Our Lord, not to say: "Lord, show me what I ought to do; enlighten me" -- because God has already given him light by calling him to His holy House, and if he only asks for this grace, the devil, who can easily change himself into an angel of light, may deceive him and make him believe that the thought of leaving Religion is an effect of divine light. His prayer should rather be: "O Lord, Thou hast given me a Vocation, give me also strength to persevere in it." A certain young man was called by God to the Religious state, and his Vocation being approved by his director, after many trials he joined a Religious Community. His parents did all in their power against him, and succeeded in prevailing upon him to go to another place, that he might more thoroughly examine his Vocation; unfortunately, instead of returning to the Community, he went home, satisfying his parents by this step, but displeasing God. When I asked him how it happened that he committed such an error, he replied, that he had prayed to God in these words: Speak, Lord, for thy servant heareth (1 Kings iii. 9). And afterwards he adopted the resolution of returning to his family. I said to him: "O my son, you were mistaken in your prayer. Your Vocation was certain, being confirmed by so many evident signs; you should not have said: Loquere, Domine, for God had already spoken, but: Confirma hoc, Deus, quad operatus es in me (Ps. lxvii. 26). (Give me, O Lord, strength to execute Thy will, which Thou hast made known to me). You omitted to do this, and, therefore, you lost your Vocation." Let the misfortune of this young man serve as an admonition to others. Again, let not the novice endeavour to tranquillise his mind by the light of his own reason in such times of temptation, for they are indeed seasons of darkness and confusion; let him simply offer himself anew to God, saying: "O my God, I give myself to Thee, I will never leave Thee, help me lest I become unfaithful to Thee." By repeating these words whenever the temptation returns, and, as I have already said, by making his state known to his Superior, he will certainly be victorious. He should recommend himself particularly at such times, to Mary, the Mother of Perseverance.

A novice once suffered himself to yield to a temptation of this kind, and was on the point of quitting the monastery, but, passing before an image of the Mother of God, he stopped and knelt down to repeat an Ave Maria, when he suddenly found himself fixed to the spot and unable to rise; upon which he repented, and made a vow of perseverance. He was immediately freed, and rising, went to ask pardon of the Master of novices, and continued firm in his Vocation.

Finally, I entreat you, my brother, whenever you are tempted concerning your Vocation, to reflect on these two points. First, that the grace of Vocation which God has given you, He has not given to many of your companions, some, perhaps, more deserving than you: He hath not done in like manner to every nation (Ps. clvii. 19). Therefore you should fear to be so ungrateful as to turn your back upon Him, for by so doing you would greatly endanger your eternal salvation. And rest assured that you will not have peace, but will be tormented, even to your dying day, with remorse because of your infidelity.

Secondly, if the temptation should present itself to your mind, that if you remain in Religion you will fall into despair and repent of it, and have to render an account to God for it, or things like those we have already spoken of; call to your thoughts the hour of death: you will not then regret that you followed your Vocation, but you will be filled with peace and contentment, instead of the anguish and remorse which would have followed on your having abandoned it. Keep this thought before your mind, and you will not lose your Vocation; you will enjoy in life, and at death, that peace, and hereafter that crown of glory, which God has prepared for His faithful servants.

An Act of Oblation and Prayer which the Novice should make frequently to obtain from God the Grace of Perseverance in his Vocation

My God, how can I ever thank Thee enough for having called me so lovingly to Thy family? How have I merited this grace after having committed so many offences against Thee? How many of my companions are left in the world amidst so many dangers of losing their souls, and in occasions of sin! and I am admitted to Thy House, and to the company of so many of Thy dear servants, and to so great an abundance of all things necessary for my sanctification! I hope one day O Lord, to testify my gratitude to Thee in Heaven, by singing eternally Thy mercies to me. Meanwhile I am all Thine, and desire to be so for ever. I will remain faithful and will never leave Thee, even had I to lay down my life, nay, a thousand lives, for Thy sake. I here dedicate myself to Thy will without reserve. Do with me whatever Thou pleasest. Let me live desolate, infirm, despised, if such be Thy pleasure. It is enough that I obey and please Thee. I desire only the grace to love Thee with all my strength, and to remain faithful to Thee till death. Most Holy Mary, my dear Mother, it is you who have obtained from God the so great graces which I have received, pardon of my sins, my Religious Vocation, and the strength to follow it; accomplish your work and obtain for me Perseverance unto death. This is my hope: so may it be!


SOME ADVICE TO A NOVICE UPON THE MEANS BY WHICH HE MAY PRESERVE HIS FERVOUR

When reproved or accused, never excuse yourself, and love cordially in God the person who accuses or reproves you. Love to be made little of in whatever manner it may be, whether in employment, or dress, or cell, or food, etc. Do not give your opinion unless you are asked.

Mortify yourself in all things, according to prudence and obedience, in eating, in sleeping, in hearing, seeing, etc.

Observe modesty when alone, as well as in the presence of others. Lay not your hand upon any person, nor look steadfastly in his face; keep your eyes continually cast down, especially in the church, at table, during recreation, and when abroad. Observe silence, except when there is need to speak for the glory of God, or for your own or your neighbour's benefit. Be careful particularly during the time of recreation, not to raise your voice too loud. Avoid disputing or talking about your birth, talents, or riches; about eating, hunting, sports, war, or on the means of acquiring honours, riches, and such secular subjects, but endeavour to introduce pious conversation upon the vanity of honours, riches and pleasures of the world, on the love we owe to Jesus and Mary, on the happiness of the Saints, and on the means of advancing in perfection.

If you commit a fault, immediately humble yourself, make an act of contrition, and then rest in peace.

Desire nothing but what God wills.

Seek not consolations; and, in aridity, say to God with entire humility and resignation: "O Lord, I do not deserve consolations; I am content to remain in this state all my life."

Frequently raise your mind to God by means of ejaculations, such as the following:

My God, I desire nothing but Thee,
Show me Thy will and I will accomplish it.
Do with me what Thou wilt.
I desire, O God, whatever Thou willest.
My Jesus, I love Thee, I love Thee.
I renounce all; Thou alone are sufficient for me.
My God and my all.
Jesus our love, and Mary our hope.
O good Jesus, mayst Thou be ever praised.
My life was Thy death, Thy death is my life.

Evening Meditation

THE LOVE OF GOD MANIFESTED TO MEN BY THE BIRTH OF JESUS.

I. The grace of God our Saviour hath appeared to all men instructing us that ... we should live ... godly in this world, looking at the blessed hope and coming of the glory of the great God and our Saviour Jesus Christ (Titus ii. 11).

Consider that by the grace that is said to have appeared is meant the tender love of Jesus Christ towards men -- a love we have not merited, and which, therefore, is called a "grace." This love was, however, always the same in God, but did not always appear. It was at first promised in many prophecies and foreshadowed by many figures; but at the Birth of the Redeemer this Divine love appeared and manifested itself by the Eternal Word showing Himself to man as an Infant, lying on straw, crying and shivering with cold; beginning thus to make satisfaction for us for the penalties we have deserved, and so making known to us the affection which He bore us, by giving up His life for us: In this we have known the charity of God, because he hath laid down his life for us (1 Jo. iii. 16). Therefore the love of our God appeared to all men.

But why is it, then, that all men have not known it, and that even to this day so many are ignorant of it? This is the reason: The light is come into the world, and men loved darkness rather than the light (Jo. iii. 19). They have not known Him, and they do not know Him, because they do not wish to know Him, loving the darkness of sin rather than the light of grace.

O my holy Infant! now I see Thee, poor, afflicted and forsaken; but I know that one day Thou wilt come to judge me, seated on a throne of splendour, and attended by the angels. Forgive me, I implore Thee, before Thou hast to judge me. Then Thou wilt have to act as a just Judge; but now Thou art my Redeemer, and the Father of mercy. I have been of those ungrateful ones who have not known Thee, because I did not choose to know Thee, and therefore, instead of being inclined to love Thee by the consideration of the love Thou hast borne me, I only thought of satisfying my own desires, despising Thy grace and Thy love. But into Thy sacred hands I commend my soul, which I have so long neglected; do Thou save it: Into thy hands I commend my spirit; thou hast redeemed me, O Lord, the God of truth (Ps. xxx. 6).

II. But let us endeavour not to be of the number of those unhappy souls who are ignorant and ungrateful. If in times past we have shut our eyes to the light, thinking little of the love of Jesus Christ, let us try, during the days that remain to us in this life, to have ever before our eyes the sufferings and death of our Redeemer, in order to love Him Who has loved us so much: Looking for the blessed hope and the coming of the glory of the great God and our Saviour Jesus Christ. Thus may we justly expect, according to the divine promises, that Paradise which Jesus Christ has acquired for us by His Blood. At His first coming Jesus appeared as an Infant, poor and humble, and showed Himself on earth born in a stable, covered with miserable rags, and lying on straw; but at His second coming He will appear as Judge on a throne of majesty: We shall see the Son of Man coming in the clouds with great power and majesty (Matt. xxiv. 30). Blessed then will he be who shall have loved Him, and miserable those who shall not have loved Him.

In Thee do I place all my hopes, knowing that, to ransom me from hell, Thou hast given Thy Blood and Thy life: Thou hast redeemed me, O Lord, the God of truth. Thou didst not condemn me to death when I was living in sin, but hast waited for me with infinite patience, in order that, coming to myself, I might repent of having offended Thee, and might begin to love Thee, and that thus Thou mightest be able to forgive and save me. Yes, my Jesus, I will please Thee. I repent, above every other evil, of all the offences I have committed against Thee; I repent, and love Thee above all things. Do Thou save me in Thy mercy, and let it be my salvation to love Thee always in this life and in eternity. My dearest Mother Mary, recommend me to thy Son. Do thou represent to Him that I am thy servant, and that I have placed all my hope in thee. He hears thee, and refuses thee nothing.

[Stone]

A reminder ...