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St. Jerome says that anger is the door by which all vices enter the soul. Let us implore God to preserve us from yielding to any strong passion, and particularly to anger. For he that submits to such a passion is exposed to great danger of falling into grievous sin against God or his neighbour. Let us look on Jesus Crucified and we shall not dare to complain.
I.
St. Jerome says that anger is the door by which all vices enter the soul. According to St. Bonaventure, an angry man is incapable of distinguishing between what is right and what is wrong. The anger of man worketh not the justice of God-(James i. 20). He that submits to such a passion is exposed to great danger of falling into grievous sin against God, or his neighbour. Thus, when we receive an insult, we must do violence to ourselves and restrain our anger. Let us either answer with meekness or let us remain silent; and thus, as St. Isidore says, we shall conquer. But, if you answer through passion, you will do harm to yourselves and others. It would be still worse to give an angry answer to a person who corrects you. St. Bernard says that some are not angry though they ought to be indignant with those who wound their souls by flattery; but they are filled with indignation against the person who corrects them in order to heal their irregularities. Against the man who abhors correction, the sentence of perdition has, according to the Wise Man, been pronounced. Because they have despised all my reproofs . . . the prosperity of fools shall destroy them-(Prov. i. 30, 32). Fools regard as prosperity to be free from correction, or to despise the admonitions they receive; but such prosperity is the cause of their ruin. When you meet with an occasion of anger you must be on your guard not to allow anger to enter your heart. Be not quickly angry-(Eccles. vii. 10). Some persons change colour and get into a passion, at every contradiction: and when anger has got admission, no one knows to what it shall lead them. Hence it is necessary to foresee these occasions in our meditations and prayers; for, unless we are prepared for them it will be as difficult to restrain anger as to put a bridle on a runaway horse. If, however, we have the great misfortune to permit anger to enter the soul, let us be careful not to allow it to remain. Jesus Christ tells all who remember that a brother is offended with them not to offer the gift which they bring to the altar without being first reconciled to their neighbour. Go first to be reconciled to thy brother, and then coming thou shalt offer thy gift-(Matth. v. 24). And he who has received any offence should endeavour to root out of his heart not only all anger but also every feeling of bitterness towards the persons who have offended him. Let all bitterness, says St. Paul, and anger and indignation … be put away from you-(Ephes. iv. 31). As long as anger continues, follow the advice of Seneca: “When you shall be angry do nothing, say nothing which may be dictated by anger.” Like David, be silent, and do not speak when you feel that you are disturbed. I was troubled, and I spoke not-(Ps. lxxvi. 5). How many, when inflamed with anger, say and do what they afterwards in their calmer moments regret.
II.
It is necessary, of course, to remember that it is not possible for human weakness, in the midst of so many occasions, to be altogether free from every motion of anger. No one, as Seneca says, can be entirely exempt from this passion. All our efforts must be directed to the moderation of the feelings of anger which spring up in the soul. How are they to be moderated? By meekness. This is called the virtue of the lamb-that is, the beloved virtue of Jesus Christ. Because like a lamb, without anger or even complaint, He bore the sorrows of His Passion and Crucifixion. He shall be led as a sheep to the slaughter, and shall be dumb as a lamb before his shearer, and he shall not open his mouth-(Is. liii. 7). Hence He taught us to learn of Him meekness and humility of heart. Learn of me, because I am meek and humble of heart–(Matth. xi. 29).
Oh, how pleasing in the sight of God are the meek, who submit in peace to all crosses, misfortunes, persecutions, and injuries! To the meek is promised the Kingdom of Heaven. Blessed are the meek, for they shall possess the land-(Matth. v. 4). They are called the children of God. Blessed are the peacemakers; for they shall be called the children of God-(Matth. v. 9). Some boast of their meekness but without any grounds; for they are meek only towards those who praise and confer favours upon them, but to those who injure or censure them they are all fury and vengeance. The virtue of meekness consists in being meek and peaceful towards those who hate and maltreat us. With them that hated peace I was peaceful-(Ps. cxix. 6).
We must, as St. Paul says, put on the bowels of mercy towards all men, and bear one with another. Put ye on the bowels of mercy, humility, modesty, patience, bearing with one another, and forgiving one another, if any have a complaint against another?-Col. iii. 12). You wish others to bear with your defects, and to pardon your faults; you should act in the same manner towards them. Whenever, then, you receive an insult from a person enraged against you, remember that a mild answer breaketh wrath-(Prov. xv. I). A certain monk once passed through a cornfield: the owner of the field ran out and spoke to him in very offensive and injurious language. The monk humbly replied: Brother, you are right; I have done wrong; pardon me. By this answer the husbandman was so much appeased that he instantly became calm, and even wished to follow the monk and enter into Religion. The proud make use of the humiliations they receive to increase their pride; but the humble and the meek turn the contempt and insults offered to them into an occasion of advancing in humility. “He,” says St. Bernard, “is humble who converts humiliation into humility.”
“A man of meekness,” says St. John Chrysostom, “is useful to himself and to others.” The meek are useful to themselves because, according to Father Alvarez, the time of humiliation and contempt is for them the time of merit. Hence Jesus Christ calls His disciples happy when they shall be reviled and persecuted. Blessed are ye when they shall trevile you and and persecute you-(Matth. v. 11). Hence the Saints have always desired to be despised as Jesus Christ was despised. The meek are useful to others, because, as the same St. John Chrysostom says, there is nothing better calculated to draw others to God than to see a Christian meek and cheerful when he receives an injury or an insult. The reason is because virtue is known by being tried; and, as gold is tried by fire, so the meekness of men is proved by humiliation. Gold and silver are tried in the fire, but acceptable men in the furnace of humiliation-(Ecclus. ii. 5).
Spiritual Reading
VITA, DULCEDO![b] HAIL, OUR LIFE, OUR SWEETNESS![/b]
XX.-MARY IS OUR LIFE, BECAUSE SHE OBTAINS FOR US PERSEVERANCE
Final perseverance is so great a gift of God that, as was declared by the Holy Council of Trent, it is quite gratuitous on God’s part, and we cannot merit it. Yet we are told by St. Augustine that all who seek for it obtain it from God; and, according to Father Suarez, they obtain it infallibly, if only they are diligent in asking for it to the end of their lives. For, as Blessed Bellarmine well remarks, “that which is daily required must be asked for every day!” Now, if it is true (and I hold it as certain, according to the now generally received opinion) that all the graces God dispenses to men pass through the hands of Mary, it will be equally true that it is only through Mary that we can hope for this greatest of all graces-perseverance. And we shall obtain it most certainly, if we always seek it with confidence through Mary. This grace she herself promises to all who serve her faithfully during life, in the following words of Ecclesiasticus, and which are applied to her by the Church on the Feast of her Immaculate Conception: They that work by me shall not sin. They that explain me shall have life everlasting-(EccIus. xxiv. 30).
In order that we may be preserved in the life of grace, we require spiritual fortitude to resist the many enemies of our salvation. Now this fortitude can be obtained only by means of Mary, and we are assured of it in the Book of Proverbs, for the Church applies the passage to this most Blessed Virgin. Strength is mine; by me kings reign-(Prov. viii. 14); meaning by the words strength is mine that God has bestowed this precious gift on Mary in order that she may dispense it to her faithful clients. And by the words ‘By me kings reign’ she signifies that by her means her servants reign over and command their senses and passions, and thus become worthy to reign eternally in Heaven. Oh, what strength do the servants of this great Lady possess to overcome all the assaults of hell! Mary is that tower spoken of in the sacred Canticles: Thy neck is as the tower of David, which is built with bulwarks; a thousand bucklers hang upon it, all the armour of valiant men-(Cant. iv. 4). She is as a well defended fortress in defence of her lovers who, in their wars, have recourse to her. In her do her clients find all shields and arms to defend themselves against hell.
Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXVI.-” CHARITY IS PATIENT.”-THE SOUL THAT LOVES JESUS CHRIST LOVES TO SUFFER
I.
A soul that loves God has no other end in view than to be wholly united with Him; but let us learn from St. Catherine of Genoa what is necessary to be done to arrive at this perfect union: “To attain union with God, adversities are indispensable,” she says, “because by them God aims at destroying all our corrupt propensities within and without. And hence all injuries, contempt, infirmities, abandonment by relations and friends, Confusion, temptations, and other mortifications-all are in the highest degree necessary for us in order that we may carry on the fight until by repeated victories we come to extinguish within us all vicious movements, so that they are no longer felt; and we shall never arrive at Divine union until adversities, instead of seeming bitter to us, become all sweet for God’s sake.”
II.
It follows, then, that a soul that sincerely desires to belong to God must be resolved, as St. John of the Cross writes, not to seek enjoyments in this life, but to suffer in all things; she must embrace with eagerness all voluntary mortifications, and with still greater eagerness those which are involuntary, since they are the more welcome to Almighty God: “The patient man is better than the valiant.” God is pleased with a person who practises mortification by fasting, cilices, and disciplines, on account of the courage displayed in such mortifications; but He is much more pleased with those who have the courage to bear patiently and gladly such crosses as come from His own Divine hand. St. Francis de Sales said: “Such mortifications as come to us from the hand of God, or from men by His permission, are always more precious than those which are the offspring of our own will; for it is a general rule that wherever there is less of our own choice, God is better pleased, and we ourselves derive greater profit.” St. Teresa taught the same thing: “We gain more in one day by the oppositions which come to us from God or from our neighbour than by ten years of mortification self-inflicted.”
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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In seeking eternal salvation we must, as St. Paul tells us; never rest, but run continually in the way of perfection so that we may win the prize and secure an incorruptible crown. So run that you may obtain -(1 Cor. ix. 24). If we fail, the fault will be all our own, for God wills that all should be holy and perfect. This is the will of God-your sanctification-(l Thess. iv. 3).
I.
This is the will of God-your sanctification. As it is impossible to arrive at perfection in any art or science without ardent desires of its attainment, so no one has ever yet become a Saint but by strong and fervent aspirations after sanctity. “God,” observes St. Teresa, “ordinarily confers His special favours on those only who thirst after His love.” Blessed, says the royal Prophet, is the man whose help is from thee: in his heart he hath disposed to ascend by steps in the vale of tears, They shall go from virtue to virtue-(Ps. lxxxiii. 6, 7, 8). Happy the man who has resolved in his soul to mount the ladder of perfection: he shall receive abundant aid from God, and will ascend from virtue to virtue. Such has been the practice of the Saints, and especially of St. Andrew Avellino, who even bound himself by vow “to advance continually in the way of Christian perfection.” St. Teresa used to say that “God rewards, even in this life, every good desire.” It was by good desires that the Saints arrived in a short time at a sublime degree of sanctity. Being made perfect in a short space, he fulfilled a long time-(Wisd. iv. 13). It was thus that St. Aloysius, who lived but twenty-five years, acquired such perfection that St. Mary Magdalen de Pazzi, who saw him in bliss, declared that his glory appeared equal to that of most of the Saints. In the vision he said to her: My eminent sanctity was the fruit of an ardent desire which I cherished during my life of loving God as much as He deserved to be loved: and, being unable to love Him with that infinite love which: He merits, I suffered on earth a continual martyrdom of love, for which I am now raised to that transcendent glory which I enjoy.
“Our thoughts,” says St. Teresa, “should be aspiring: from great desires all our good will come.” In another place she says: ” We must not lower our desires. but should trust in God that by continual exertion we shall, by His grace, arrive at the sanctity and felicity of the Saints.” Again she says: “The Divine Majesty takes complacency in generous souls who are diffident in themselves.” This great Saint asserted that in all her experience she never knew a timid Christian to attain as much virtue in many years as certain courageous souls acquired in a few days. The reading of the Lives of the Saints contributes greatly to infuse courage into the soul.
It will be particularly useful to read the Lives of those who, after being great sinners, became eminent Saints, such as St. Mary Magdalen, St. Augustine, St. Pelagia, St. Mary of Egypt, and especially St. Margaret of Cortona, who was for many years in a state of damnation, but even then cherished a desire of sanctity; and who, after her conversion, flew to perfection with such rapidity that she merited to learn by revelation, even in this life, not only that she was predestined to glory, but also that a place was reserved for her among the Seraphim.
O Divine Heart of my Jesus! Heart enamoured of men! Heart created to love them! How is it possible that Thou hast been so much dishonoured and despised by them? Unhappy me! I, too, have been one of those ungrateful souls; I, too, have lived so many years in the world and have not loved Thee. Pardon me, O my Jesus, the crime of not having loved Thee, Who art so amiable, and Who hast loved me so much that Thou couldst not have done more than Thou hast done to oblige me to love Thee. In punishment of having so long despised Thy love I would deserve to be condemned to that miserable state in which I could never love Thee. But no, my Jesus; I cheerfully accept every chastisement except the eternal privation of Thy love. Grant me the grace to love Thee, and then dispose of me as Thou pleasest.
II.
St. Teresa says that the devil seeks to persuade us that it would be pride in us to desire a high degree of perfection, or to wish to imitate the Saints. She adds that it is a great delusion to regard strong desires of sanctity as the offspring of pride; for it is not pride in a soul diffident of herself and trusting only in the power of God to resolve to walk courageously in the way of perfection, saying with the Apostle: I can do all things in him who strengtheneth me-(PhiI. iv. 13). Of myself I can do nothing; but by God’s aid I shall be able to do all things; and therefore I resolve, with His grace, to desire to love Him as the Saints have loved Him.
It is very profitable frequently to aspire after the most exalted virtue, and to desire it–such as to love God more than all the Saints, to suffer for the love of God more than all the Martyrs, to bear and to pardon all injuries, to embrace every sort of fatigue and suffering for the sake of saving a single soul, and to perform similar acts of perfect charity. Because these holy aspirations and desires, though their object will never be attained, are, in the first place, very meritorious in the sight of God, Who glories in men of good will as He abominates a perverse heart and evil inclinations. Secondly, because the habit of aspiring to heroic sanctity animates and encourages the soul to perform acts of ordinary and easy virtue. Hence it is of great importance to propose· in the morning to labour as much as possible for God during the day; to resolve to bear patiently all crosses and contradictions; to observe constant recollection; and to make continual acts of the love of God. Such was the practice of the seraphic St. Francis. “He proposed,” says St. Bonaventure, “with the grace or Jesus Christ to do great things.” St. Teresa asserts that “the Lord is as well pleased with good desires as with their fulfilment.” Oh, how much better is it to serve God than to serve the world! To acquire goods of the earth, to procure wealth, honours, and applause of men, it is not enough to pant after them with ardour; no, to desire and not to obtain them only renders their absence more painful. But to merit the riches and the favour of God, it is sufficient to desire His grace and love.
O my Jesus, Thou sayest: Thou shalt love the Lord thy God with thy whole heart-(Matt. xxii. 37). It is Thy will, then, that I love Thee with my whole soul, and I desire nothing but to love Thee with all my strength. O loving Heart of my Jesus, light up in my soul that blessed fire which Thou camest on earth to enkindle. Destroy all the earthly attachments that still live in my heart, and prevent me from belonging entirely to Thee. O my beloved Saviour, do not reject the love of a heart which has hitherto so much afflicted Thee. Ah, since Thou hast loved me so much, do not permit me to live for a single moment without Thy love! O love of my Jesus, Thou art my love! I hope that I shall always love Thee, and that Thou wilt always love me; and that this mutual love shall never be dissolved.
O Mary, Mother of fair love, O thou who dost desire to see thy Son loved, bind and unite me to Jesus, so that I may become entirely His, as He desires me to be.
Spiritual Reading
VITA, DULCEDO! HAIL, OUR LIFE, OUR SWEETNESS!
XXI.-MARY IS OUR LIFE, BECAUSE SHE OBTAINS FOR US PERSEVERANCE.
The most Blessed Virgin is called a plane-tree in the words of Ecclesiasticus: As a plane-tree by the water in the streets was I exalted-(Ecclus. xxiv. 19). Cardinal Hugo explains them, and says that the “plane-tree has leaves like shields,” to show how Mary defends all who take refuge with her. Blessed Amedeus gives another explanation, and says that this holy Virgin is called a plane-tree because, as the plane-tree shelters travellers under its branches from the heat of the sun and from the rain, so do men find refuge under the mantle of Mary from the ardour of their passions and from the fury of temptations. Truly are those souls to be pitied who abandon this defence in ceasing their devotion to Mary, and no longer recommending themselves to her in time of danger. If the sun ceased to rise, says St. Bernard, how could the world become other than a chaos of darkness and horror? And applying his question to Mary he repeats it: “Take away the sun and where will be the day? Take away Mary, and what will be left but the darkest night?” When a soul loses devotion to Mary, it is immediately enveloped in darkness, and in that darkness of which the Holy Ghost speaks in the Psalms: Thou has appointed darkness, and it is night; in it shall all the beasts of the woods go about-(Ps. ciii. 20). When the light of Heaven ceases to shine in a soul, all is darkness, and it becomes the haunt of devils and of every sin. St. Anselm says that “if any one is disregarded and condemned by Mary, he is necessarily lost,” and therefore we may with reason exclaim, “Woe to those who are in opposition to this sun!” Woe to those who despise its light! That is to say, all who despise devotion to Mary.
St. Francis Borgia always doubted the perseverance of those in whom he did not find particular devotion to the Blessed Virgin. On one occasion he questioned some novices as to the Saints towards whom they had special devotion, and perceiving some who had it not towards Mary, he instantly warned the Master of novices and desired him to keep a more attentive watch over these unfortunate young men, who all, as he had feared, lost their vocation and renounced the Religious state.
It was, then, not without reason that St. Germanus called the most Blessed Virgin the “breath of Christians”; for as the body cannot live without breathing, so the soul cannot live without having recourse to and recommending itself to Mary, by whose means we certainly acquire and preserve the life of divine grace within our souls. But I will quote the Saint’s own words: “As breathing is not only a sign but even a cause of life, so the name of Mary, which is constantly found on the lips of God’s servants, both proves that they are truly alive, and at the same time causes and preserves their life, and gives them every succour.”
Blessed Allan was one day assaulted by a violent temptation and was on the point of yielding, for he had not recommended himself to Mary, when the most Blessed Virgin appeared to him and, in order that another time he might remember to invoke her aid, she gave him a blow, saying: “If thou hadst recommended thyself to me thou wouldst not have run into such danger.”
Evening Medition
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXVII.-“CHARITY IS KIND”-HE THAT LOVES JESUS CHRIST LOVES MEEKNESS
I.
St. Mary Magdalen de Pazzi made the generous declaration that there could not be found in the whole world an affliction so severe that she would not gladly bear when the thought that it came from God; and, in fact, during the five years of severe trial which the Saint underwent, was enough to restore peace to her soul to remember that is was by the will of God that she so suffered. Ah, God, that infinite treasure is cheaply purchased at any cost! Father Hippolytus Durazzo used to say: “Purchase God at what cost you will; He can never be dear.”
O my most loving Redeemer, enable me to know how great a Good Thou art, and how great is the love Thou hast borne me in order to oblige me to love Thee! Ah, my God, suffer me not to live any longer unmindful of so much goodness! Enough have I offended Thee, I will never leave Thee again; I wish to employ all the remainder of my days in loving Thee, and in pleasing thee. My Jesus, my Love, lend me Thine aid; help a sinner who wishes to love Thee and to be wholly Thine. O Mary, my hope, thy Son hears thee; pray to Him in my behalf, and obtain for me grace of loving Him perfectly!
II.
Let us then beseech God to make us worthy of His love; for if we did but once perfectly love Him, all the goods of this earth would seem to us but as smoke and dirt, and we should relish ignominies and afflictions as delights. Let us hear what St. John Chrysostom says of a soul wholly given up to Almighty God: “He who has attained the perfect love of God seems to be alone on the earth-he no longer cares for either glory or ignominy- he scorns temptations and afflictions-he loses all relish and appetite for created things. And as nothing in this world brings him any support or repose, he goes incessantly in search of his Beloved without ever feeling wearied; so that when he toils, when he eats, when he is watching, or sleeping, in every action and every word all his thoughts and desires are fixed upon finding his beloved, because his heart is where his treasure is.”
My dear and beloved Jesus, my Treasure, I have deserved by my offences never more to be allowed to love Thee; but by Thy merits, I entreat Thee, make me worthy of Thy pure love. I love Thee above all things; and I repent with my whole heart of having ever despised Thee, and driven Thee from my soul; but now I love Thee more than myself; I love Thee with all my heart.
O Infinite Good! I love Thee, I love Thee, I love Thee, and I have not a wish besides that of loving Thee perfectly; nor have I a fear besides that of ever seeing myself deprived of Thy love.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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St. Jerome says God is jealous of our hearts. He desires to reign alone in our hearts and to have no companions there. There are souls called by God to become Saints, but coming to Him with reserve, and not giving Him their entire love but retaining some affection for earthly things, they will never become holy. To gain all we must give all.
I.
St. Philip Neri said that so much of our love as we fix upon creatures we take away from God; and therefore our Saviour, as St. Jerome wrote, is jealous of our hearts. As He Himself has loved us so abundantly He desires to reign alone in our hearts, and to have no companions there who may rob Him of a portion of that love which He desires to have wholly for Himself; and therefore it displeases Him to see us attached to any affection which is not for Him. And does our Saviour ask too much, after having given His own Blood and Life, dying for us upon a Cross? Does He not deserve to be loved by us with all our hearts, and without reserve.
St. John of the Cross said that every attachment to creatures hinders us from belonging wholly to God. Who will give me the wings of a dove, that I may flee away and be at rest? says the Psalmist-(Ps. liv. 7). There are souls called by God to become Saints, but, coming to Him with reserve and not giving Him their whole love but retaining some affection for earthly things, they will never become holy. They fain would fly, but being held down by some attachment, they cannot but remain fixed on earth. We must, therefore, strip ourselves of everything. Every thread, says the same St. John, whether great or small, hinders the soul from flying to God.
St. Gertrude once prayed to the Lord that He would teach her what He would have her to do. The Lord answered: I desire nothing from thee but a devoted heart. And it was this which David sought from God: Create in me a clean heart, O God!-(Ps. 1. 12). O my God, give me a pure heart; a heart emptied and stripped of every earthly affection.
“All for all,” wrote Thomas a Kempis. To gain all, we must give all. To possess God we must leave all that is not God. Then the soul can say to the Lord: “My Jesus, I have left all for Thee; now give Thyself wholly to me.” To attain this we must not cease to beg of God that He would fill us with His holy love. Love is that mighty fire that burns up in our hearts every affection that is not for God.
O my Jesus, my Love, my All! How can I see Thee dying upon a shameful Cross, despised by all, and consumed by anguish, and then seek earthly pleasures and glories? I will be wholly Thine. Forget the offences I have committed against Thee, and receive me. Teach me to know from what things I ought to separate myself, and what I must do to please Thee-all this I desire to do. Give me strength to follow Thy will, and to be faithful to Thee.
II.
St. Francis de Sales said that when a house is in flames we throw all the furniture out of the windows; by which he meant that when a soul is inflamed and the Divine love takes possession of it, it has no need of sermons or spiritual directors to detach it from the world; the love of God will itself cleanse the heart and despoil it of every earthly desire.
Holy love is spoken of in the Canticles under the symbol of a cellar of wine: He brought me into the cellar of wine; he set in order charity in me-(Cant. ii. 4). In this blessed cellar souls that are the brides of Christ, inebriated with the wine of holy love, lose all taste for the things of the world, admire God alone, in all things seek God alone, speak only of God, and desire to think only of God; and when they hear others speak of riches, dignities, pleasures, they turn to God and say to Him, with a burning sigh: My God and my All! What of the world, or pleasures, or honours? Be Thou all my joy, all my contentment! St. Teresa wrote, when speaking of the prayer of union with God, that this union consists in dying to all worldly things in order to possess nothing but God.
That a soul may give itself wholly to God, three things are especially necessary: First, the avoidance of all defects, even the very least, accompanied with conquests over our inordinate desires, such as to abstain from observing such and such an object of sight or hearing, from certain little pleasures of sense, from certain witty or unnecessary conversations, and such-like. Secondly, among things which are good the constant choice of those that are the best and the most pleasing to God. Thirdly, the receiving with peace of mind and thanksgiving from the Divine hands, things displeasing to our self-love. Oh, my beloved Redeemer, Thou willest that I should give myself to Thee without reserve, that I may unite myself wholly to Thy Heart. Behold, this day I give myself wholly, and without reserve, to Thee, my Jesus; from Thee I hope for the grace to be faithful even to death. O Mother of God, and my own Mother, Mary, obtain for me the grace of holy perseverance.
Spiritual Reading
VITA, DULCEDO! HAlL, OUR LIFE, OUR SWEETNESS!
XXII.-MARY IS OUR LIFE, BECAUSE SHE OBTAINS FOR US PERSEVERANCE.
In the following words of the Book of Proverbs, which are applied to her by the Church, Mary says: 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)-as if she would say: Blessed is he that hears my voice and is constantly attentive to apply at the door of my mercy, and seeks light and help from me. For clients who do this Mary does her part, and obtains them the light and strength they require to abandon sin and walk in the paths of virtue. For this reason Innocent III beautifully calls her “the moon at night, the dawn at break of day, and the sun at mid-day.” She is a moon to enlighten those who blindly wander in the night of sin, and makes them see and understand the miserable state of damnation in which they are; she is the dawn, that is the forerunner of the sun, to those whom she has already enlightened, and makes them abandon sin and return to God, the true Sun of Justice; finally, she is a, sun to those who are in a state of grace, and prevents them from again falling into the abyss of sin.
Learned writers apply the following words of Ecclesiasticus to Mary: Her bands are a healthful binding-(Ecclus. vi. 31). “Why bands?” asks: St. Laurence Justinian, “except it be that she binds her servants and thus prevents them from straying into the paths of vice.” And truly this is the reason for which Mary binds her servants. St. Bonaventure also, in his commentary on the words of Ecclesiasticus frequently used in the Office of Mary, My abode is in the full assembly of saints-(Ecclus. xxiv. 16), says that Mary not only has her abode in the full assembly of Saints, but also preserves them from falling, keeps a constant watch over their virtue that it may not fail, and restrains the evil spirits from injuring them. Not only has she her abode in the full assembly of Saints, but she keeps the Saints, there by preserving their merits that they may not lose them, by restraining the devils from injuring them, and by withholding the arm of her Son from striking sinners. In the Book of Proverbs we are told that all Mary’s clients are clothed with double garments. For all her domestics are clothed with double garments-(Prov. xxxi. 21). Cornelius a Lapide explains what this double clothing is. He says that it “consists in her adorning her faithful servants with the virtues of her Son and with her own”; and thus clothed they persevere in virtue.
Therefore St. Philip Neri, in his exhortations to penitents, used always to say: “My children, if you desire perseverance be devout to our Blessed Lady.” St. John Berchmans, of the Society of Jesus, used also to say: “Whoever loves Mary will have perseverance.” Truly beautiful is the reflection of the Abbot Rupert on this subject in his commentary on the Parable of the Prodigal Son. He says that, “if this dissolute youth had had a mother living he would never have abandoned the paternal roof, or at least would have returned much sooner than he did”; meaning thereby that a son of Mary either never abandons God, or, if he has this misfortune, by her help he soon returns.
Oh, did all men but love this most benign and loving Lady, had they but recourse to her always and without delay in their temptations, who would fall? Who would ever be lost? He falls and is lost who has not recourse to Mary. St. Laurence Justinian applies to Mary the words of Ecclesiasticus: I have walked in the waves of the sea-(Ecclus. xxiv. 8), and makes her say: “I walk with my servants in the midst of the tempests to which they are constantly exposed, to assist and preserve them from falling into sin.”
Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXVIII.-“CHARITY IS KIND”-HE THAT LOVES JESUS CHRIST LOVES MEEKNESS
I.
The spirit of meekness is peculiar to God: My spirit is sweet above honey-(Ecclus. xxiv. 27}. Hence it is that a soul that loves God loves also all those God loves, namely, her neighbours; so that she eagerly seeks every occasion of helping all, of consoling all, and of making all happy as far as she can. St. Francis de Sales, who was the master and model of holy meekness, says: “Humble meekness is the virtue of virtues which God has so much recommended to us; therefore we should endeavour to practise it always and in all things.” Hence the Saint gives us this rule: What you see can be done with love, do it; and what you see cannot be done without offence, leave it undone. He means, when it can be omitted without offending God; because an offence of God must always, and as quickly as possible, be prevented by him who is bound to prevent it.
This meekness should be particularly observed towards the poor, who, by reason of their poverty, are often harshly treated by men. It should likewise be especially practised towards the sick who are suffering under infirmities, and, for the most part, meet with small help from others. Meekness is more especially to be observed in our behaviour towards our enemies: Overcome evil with good-(Rom. xii. 21). Hatred must be overcome by love, and persecution by meekness; thus the Saint acted, and so they conciliated the affections of their most exasperated enemies.
II.
“There is nothing,” says St. Francis de Sales, “that gives so much edification to our neighbour as meekness of behaviour.” The Saint, therefore, was generally seen smiling and with a countenance beaming with charity, which gave a tone to all his words and actions. This gave occasion to St. Vincent de Paul to declare that he never knew a kinder man in his life. He said, further, that it seemed to him that in this his lordship of Sales was a true likeness of Jesus Christ. Even in refusing what he could not in conscience give, he did so with such sweetness that all, though unsuccessful in their requests, went away satisfied and well-disposed towards him. He was gentle towards all, towards superiors, towards equals and inferiors, at home and abroad; in contrast with some, who, as the Saint used to say, seemed angels abroad, but were devils at home. Moreover, the Saint, in his conduct towards servants, never complained of their remissness; at most he would give them an admonition, but always in the gentlest terms. And this is a thing most praiseworthy in superiors. The superior should use all kindness towards those under him. When telling them what they have to do, he should request rather than command. St. Vincent de Paul said: “A superior will never find a better means of being readily obeyed than meekness.” And to the same effect was the saying of St. Jane Frances de Chantal: “I have tried various methods of governing, but I have not found any better than that of meekness and forbearance.”
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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The maxims of the world are altogether opposed to those of the Gospel. Thus worldlings put their trust in riches, whilst the Saints of God look upon poverty as their greatest treasure. It is not certain the rich are lost, but the Redeemer Himself has declared: It is easier for a camel to pass through the eye of a needle than for a rich man to enter the kingdom of Heaven-(Matt. xix. 24).
I.
To the young man who asked what he should do in order to attain perfection Jesus said: If thou wilt be perfect, go sell what thou hast, and give to the poor -(Matt. xix. 21). The Saviour told him that he should renounce all his possessions without a single exception. For when, as St. Bonaventure says, the spirit is encumbered with the weight of any temporal possessions, the soul cannot rise to union with God: “Burdened with the load of temporal things, the spirit cannot ascend to God.” “The love of terrestrial objects,” according to St. Augustine, “is the birdlime of the spiritual wings,” which impedes the flight of the soul to God. And again the holy Doctor says: “By the great wing of poverty a Christian flies quickly to Heaven.” Hence St. Laurence Justinian exclaimed: “O blessed voluntary poverty, possessing nothing, fearing nothing, always cheerful, always abounding, because it turns to advantage every inconvenience.”
It was for our edification and instruction that Jesus Christ wished to live in continual poverty on earth. Hence St. Mary Magdalen de Pazzi called poverty the spouse of Jesus. “Poverty,” says St. Bernard, “was not found in Heaven-it abounded on earth; but man did not know its value: therefore the Son of God, longing after it, came down from Heaven to choose it for Himself, and make it precious to us.” Being rich, says St. Paul, he became poor for your sakes, that through his poverty you might be rich-(2 Cor. viii. 9). Our Redeemer was the Lord of all the riches in Heaven and on earth, but He wished to be miserably poor in this life in order to enrich us and to excite us by His example to the love of poverty which, by withdrawing our affections from temporal goods, procures for us eternal riches. He wished to be poor during His whole life. Poor in His Birth-He was born, not in a palace but in a cold stable having only a manger for His cradle and straw for His bed. Poor in His life and poor in all things He dwelt in a miserable cabin containing but a single room which served for all the purposes of life. Poor in His garments and in His food. St. John Chrysostom says that the Redeemer and His disciples ate nothing but barley-bread; and this may be inferred from the Gospel (John vi. 9). Poor, in fine, in His death: leaving nothing behind Him but His miserable garments; and these, even before His death, were divided among the soldiers. Thus for His winding-sheet and sepulchre He depended on the bounty of the charitable.
O my Jesus, in Thee I find all things: out of Thee I desire nothing. Ah, draw me entirely to Thyself; enkindle in my heart Thy holy love alone, by which I desire to be entirely consumed. Deliver me, O Lord, from all affections that separate me from Thee.
II.
Jesus once said to Blessed Angela de Foligno: “If poverty were not a great blessing I should not have chosen it for Myself, nor should I have left it as an inheritance to My elect.” It was because they saw Jesus poor that the Saints loved poverty so much. Father Louis of Granada and Blessed John of Avila discussed one day the reason why St. Francis of Assisi had such an affection for poverty. Father Louis maintained that it was “because the Saint wished to be freed from every impediment to a perfect union with God. But Blessed John of Avila asserted with more truth that the ardent love of St. Francis for holy poverty arose from his ardent love of Jesus Christ. And surely a soul that loves Jesus Christ intensely cannot but exclaim with the Apostle: I count all things as dung, that I may gain Christ-(Phil. iii. 8). I esteem all the goods of the earth as dung, and therefore I despise them all, that I may gain Jesus Christ. Hence St. Francis de Sales used to say that when a house is on fire the furniture is thrown out of the windows; and, long before, the Holy Ghost said: If a man should give all the substance of his house for love he shall despise it as nothing-(Cant. viii. 7). The ardent lover cheerfully despises all things through the love He bears to God.
My dear Redeemer, I know Thou hast been calling me for so many years because Thou dost wish me to belong to Thee entirely. Since, then, Thou dost so ardently desire my welfare, grant that henceforth I may seek only Thy love and the fulfilment of Thy will. Amen.
Spiritual Rreading
VITA, DULCEDO! HAIL, OUR LIFE, OUR SWEETNESS!
XXIII.-MARY IS OUR LIFE BECAUSE SHE OBTAINS FOR US PERSEVERANCE.
We, says St. Thomas of Villanova, when tempted by the devil need only imitate little chickens which, as soon as they perceive the approach of a bird of prey, run under the wings of their mother for protection. This is exactly what we should do whenever we are assaulted by temptation: we should not stay to reason with it, but immediately fly and place ourselves under the mantle of Mary. I will, however, quote the Saint’s own words addressed to Mary: “As chickens when they see a kite soaring above run and find refuge under the wings of the hen, so are we preserved under the shadow of thy wings.” “And thou,” he continues, “who art our Lady and Mother, hast to defend us; for, after God, we have no other refuge than thee, who art our only hope and our protectress; towards thee we all turn our eyes with confidence.”
Let us then conclude in the words of St. Bernard: “O man, whoever thou art, understand that in this world thou art tossed about on a stormy and tempestuous sea, rather than walking on solid ground; remember that if thou wouldst avoid being drowned thou must never turn thine eyes from the brightness of this star, but keep them fixed on it and call on Mary. In dangers, in straits, in doubts, think of Mary, invoke Mary.” Yes, in dangers of sinning, when molested by temptations, when doubtful as to how you should act, remember that Mary can help you and call upon her, and she will instantly succour you. “Let not her name leave thy lips, let it be ever in thy heart.” Your hearts should never lose confidence in her holy name nor should your lips ever cease to invoke it. “Following her thou wilt certainly not go astray.” Oh, no; if we follow Mary we shall never err from the paths of salvation. “Imploring her, thou wilt not despair.” Each time that we invoke her aid we shall be inspired with perfect confidence. “If she supports thee thou canst not fall; if she protects thee thou hast nothing to fear, for thou canst not be lost; with her for thy guide thou wilt not be weary, for thy salvation will be worked out with ease. If she is propitious thou wilt reach the port.” If Mary undertakes our defence we are certain of gaining the kingdom of Heaven. This do and thou shalt live-(Luke x. 28).
Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXIX.-“CHARITY IS KIND”- HE THAT LOVES JESUS CHRIST LOVES MEEKNESS
I.
And more than this, the superior should be kind even in the correction of faults. It is one thing to correct with firmness, and another with harshness. It is needful at times to correct with firmness, when the fault is serious, and especially if it be repeated after the subject has already been admonished of it; but let us always be on our guard against harsh and angry correction; he that corrects with anger does more harm than good. This is that bitter zeal reproved by St. James. Some make a boast of keeping their family in order by severity, and they say it is the only successful method of treatment; but St. James speaks not so: But if you have bitter zeal … glory not-(James iii. 1.4). If on some rare occasion it be necessary to speak a cross word in order to bring the offender to a proper sense of his fault, yet in the end we ought invariably to leave him with a gentle countenance and a word of kindness. Wounds must be healed after the fashion of the good Samaritan in the Gospel, with wine and oil. “But as oil,” said St. Francis de Sales, “always swims on the surface of all other liquids, so must meekness prevail over all our actions.” And when it occurs that the person under correction is agitated, then the reprehension must be deferred till his anger has subsided, or else we should only increase his indignation. The Canon Regular St. John said: “When the house is on fire, one must not cast wood into the flames.”
II.
You know not of what spirit you are-(Luke ix. 55). Such were the words of Jesus Christ to His disciples James and John, when they would bring down chastisements on the Samaritans for expelling them from their country. Ah, said the Lord to them, and what spirit is this? This is not My spirit, which is sweet and gentle; for I am come not to destroy but to save souls: The Son of man came not to destroy souls, but to save-(Luke ix. 56). And would you induce Me to destroy them? Oh, be silent, and never make the like request to Me, for such is not according to My spirit. And, in fact, with what meekness did Jesus Christ treat the adulteress! Woman, said He, hath no man condemned thee? Neither will I condemn thee! Go, and now sin no more-(John viii. 10, 11.). He was satisfied with merely warning her not to sin again, and sent her away in peace. With what meekness, again, did He seek the conversion of the Samaritan woman, and so, in fact, converted her! He first asked her to give Him to drink; then He said to her: If thou didst know who he is that saith to thee: “Give me to drink” and then He revealed to her that He was the expected Messiah. And again, with what meekness did he strive to convert the impious Judas, admitting him to eat from the same dish with Him, washing his feet and admonishing him in the very act of His betrayal: Judas, dost thou betray the Son of Man with a kiss?-(Luke xxii. 48). And see how He converted Peter after his denial of Him! And the Lord turning, looked on Peter-(Luke xxii. 61). On leaving the house of the high-priest, without making him a single reproach, He cast on him a look of tenderness, and thus converted him; and so effectually did He convert him that, during his whole life long, Peter never ceased to bewail the injury he had done to His Master.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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Blessed are the poor in spirit, for theirs is the kingdom of heaven. O happy commerce! We renounce the goods of this earth, which are but mire, and we receive in exchange the graces of God and eternal rewards more precious than the purest gold.
I.
From the Sacred Scriptures we learn that the reward of poverty is most certain, and great beyond measure. It is most certain, because Jesus Christ has said: Blessed are the poor in spirit, for theirs is the kingdom of heaven-(Matt. v. 3). To the other Beatitudes, Heaven is promised only as a future reward. Blessed are the meek, for they shall possess the land-(Matt. v. 4) Blessed are the clean of heart, for they shall see God-(Matt. v. 8). But to the poor in spirit God’s kingdom is promised as a present recompense: for theirs is the kingdom of heaven. Because, to those that are truly poor in spirit the Lord gives very great helps, even in this life. Hence Cornelius a Lapide says that since, by the decree of God, the kingdom of Heaven belongs to the poor, they have a full right to it. The reward ot poverty is very secure, and great beyond conception. “The less we have here,” says St. Teresa, “the more we shall enjoy in God’s kingdom, in which the mansion of each is proportioned to the love with which we shall have imitated the life of Jesus Christ.” “O happy commerce,” exclaims St. Peter Damian, “where clay is given away and gold received.” O happy traffic! We renounce the goods of earth, which are but mire, and we receive in exchange the graces of God and eternal rewards more precious than the purest gold.
O my Jesus, if hitherto my heart has been attached to the goods of this world, Thou henceforth shall be my only Treasure. O God of my soul, Thou art a Good infinitely greater than any other good, and dost deserve infinite love. I esteem and love Thee, therefore, above all things, and even more than myself. Thou art the only object of my affections. I desire nothing in this world. If I had my desire, it would be to possess all the treasures and kingdoms of this world for the purpose of renouncing them all and depriving myself of them for the love of Thee. Come, O my Love, come and consume in me every affection that is not for Thee.
II.
The poor in spirit shall also have the honour of sitting with Jesus Christ as the judges of the world. Behold, says St. Peter to Jesus, we have left all things and have followed thee: what, therefore, shall we have? And Jesus said to them: Amen, I say to you, that you who have followed me in the regeneration, when the Son of Man shall sit on the seat of his majesty, you shall also sit on twelve seats, judging the twelve tribes of Israel-(Matt. xix. 27, 28). God has promised eternal glory hereafter, and a hundredfold in this life, to all who abandon earthly goods for His sake. And every one that hath left house .. or lands for my name’s sake, shall receive an hundredfold, and shall possess life everlasting-(Matt. xix. 29). This promise is fufilled in all the poor in spirit who, because they desire nothing on earth, possess all riches: As having nothing and possessing all things-(2 Cor. vi. 10). The Redeemer has justly compared riches to thorns-(Matt. xiii. 22), for in proportion to their abundance riches torment the soul by cares, by fears, and by the desire of increased possessions. Hence St. Bernard says that while the avaricious, because their desire of riches is never satiated, like mendicants, thirst after the goods of this world; the poor in spirit, because they wish for nothing upon earth, despise Mammon. “The avaricious man, like a mendicant, hungers after earthly things; the poor man, like a prince, contemns them.” Oh, how great is the happiness of him who desires and possesses nothing upon earth! He enjoys true peace-a blessing more valuable than all worldly goods, which can never content a soul destined to be made happy only by the possession of God.
O my God, grant that in future I may regard only Thee, think only of Thee, and sigh after Thee alone! The love that made Thee die on the Cross for me, makes me die to all my inclinations and desire only Thy holy grace and love. My dear Redeemer, when shall I be entirely Thine as Thou art mine? Oh, take me and make me live only for Thy glory. Trusting in the merits of Thy Blood, O my Jesus, and in thy intercession, O my Mother Mary, I hope for all things.
Spiritual Reading
VITA, DULCEDO! HAIL, OUR LIFE, OUR SWEETNESS!
XXIV.-MARY IS OUR SWEETNESS; SHE RENDERS DEATH SWEET TO HER CLIENTS
He that is a friend loveth at all times; and a brother is proved in distress-(Prov. xvii. 17), says the Book of Proverbs. We can never know our friends in the time of prosperity; it is only in the time of adversity that we see them in their true colours. People of the world, never abandon a friend as long as he is in prosperity; but should misfortunes overtake him, and more particularly should he be at the point of death, they immediately forsake him. Mary does not act thus with her clients. In their afflictions, and more particularly in the sorrows of death, the greatest that can be endured in this world, this good Lady and Mother not only does not abandon her faithful servants, but, as during our exile she is our life, so also is she at our last hour our sweetness, by obtaining for us a calm and happy death. For from the day on which Mary had the privilege and sorrow of being present at the death of Jesus, her Son, who was the Head of all the predestined, it became her privilege also to assist at their deaths. And for this reason the holy Church teaches us to beg this most blessed Virgin to assist us, especially at the moment of death: Pray for us sinners, now, and at the hour of our death!
Oh, how great are the sufferings of the dying! They suffer from remorse of conscience on account of past sins, from fear of the approaching judgment, and from the uncertainty of their eternal salvation. Then it is that hell arms itself and spares no efforts to gain the soul which is on the point of entering eternity; for it knows that only a short time remains in which to gain it, and that, if hell then loses it, it loses it for ever. The devil is come down unto you, having great wrath, knowing that he hath but a short time-(Apoc. xii. 12). And for this reason the enemy of our salvation, whose charge it was to tempt the soul during life, does not choose at death to be alone, but calls others to his assistance, according to the Prophet Isaias: Their houses shall be filled with serpents-(Is. xiii. 21). And indeed they are so; for when a person is at the point of death the whole place in which he is is filled with devils who all unite to make him lose his soul.
It is related of St. Andrew Avellino that ten thousand devils came to tempt him at his death. The conflict that he had in his agony with the powers of hell was so terrible that all the good Religious who assisted him trembled. They saw the Saint’s face swelled to such a degree from agitation that it became quite black, every limb trembled and was contorted; his eyes shed a torrent of tears; his head shook violently; all gave evidence of the terrible assault he was enduring on the part of his infernal foes. All wept with compassion and redoubled their prayers, and at the same time trembled with fear on seeing a Saint die thus. They were, however, consoled at seeing that often, as if seeking for help, the Saint turned his eyes towards a devout picture of Mary, for they remembered that during life he had often said that at death Mary would be his refuge. At length God was pleased to put an end to the contest by granting him a glorious victory; for the contortions of his body ceased, his face resumed its original size and colour, and the Saint, with his eyes tranquilly fixed on the picture, made a devout inclination to Mary (who it is believed then appeared to him) as if in the act of thanking her, and with a heavenly smile on his countenance tranquilly breathed forth his blessed soul into the arms of Mary. At the same moment a Capuchin nun, who was in her agony, turning to the nuns who surrounded her, said: “Recite a ‘Hail Mary,’ for a Saint has just expired.”
Ah, how quickly do the rebellious spirits fly from the presence of this Queen! If at the hour of death we have only the protection of Mary, what need we fear from all our infernal enemies? David, fearing the horrors of death, encouraged himself by placing his reliance on the death of the coming Redeemer and on the intercession of the Virgin Mother. For though, he says, I should walk in the midst of the shadow of death, . . . thy rod and thy staff, they have comforted me-(ps. xxii. 4). Cardinal Hugo, explaining these words of the royal Prophet, says that the staff signifies the Cross, and the rod is the intercession of Mary; for she is the rod foretold by the Prophet Isaias: And there shall come forth a rod out of the root of Jesse, and a flower shall rise up out of his root-(Is. xi. 1). “This Divine Mother,” says St. Peter Damian, “is that powerful rod with which the violence of the infernal enemies is conquered.” And therefore does St. Antoninus encourage us, saying: “If Mary is for us, who shall be against us?”
Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXX-“CHARITY IS KIND”-HE THAT LOVES JESUS CHRIST LOVES MEEKNESS
I.
Oh, how much more is to be gained by meekness than by harshness! St. Francis de Sales said there was nothing more bitter than the bitter almond; but if made into a preserve it becomes sweet and agreeable: thus corrections, though of their nature very unpleasant, are rendered pleasant by love and meekness, and so are attended with more beneficial results. St. Vincent de Paul said of himself that in the government of his own Congregation he had never corrected anyone with severity, except on three occasions, when he supposed there was reason to do so; but that he regretted it ever afterwards because he found it turned out badly; whereas he had always admirably succeeded by gentle correction.
St. Francis de Sales obtained from others whatever he wished by his meek behaviour; and by this means he managed to gain the most hardened sinners to God. It was the same with St. Vincent de Paul, who taught his disciples this maxim: “Affability, love, and humility have a wonderful efficacy in winning the hearts of men, and in prevailing on them to undertake things most repugnant to nature.” He once gave a great sinner to the care of one of his fathers to bring him to sentiments of true repentance; but the father, in spite of all his endeavours, found his labour fruitless, so that he begged the Saint to speak a word to him. The Saint accordingly spoke with him, and converted him. That sinner subsequently declared that the singular sweetness of Father Vincent had worked upon his heart. Therefore it was that the Saint could not bear his missionaries to treat sinners with severity; and he told them that the infernal spirit took advantage of the strictness of some to work the greater ruin of souls.
Kindness should be observed towards all on all occasions and at all times. St. Bernard remarks that certain persons are gentle as long as things fall out to their taste; but scarcely do they experience some opposition or contradiction than they are instantly on fire, like Mount Vesuvius itself. Such as these maybe called burning coals, but hidden under the ashes. Whoever would become a Saint must, during this life, resemble the lily among thorns, which, however much it may be pricked by them, never ceases to be a lily; that is, it is always equally sweet and serene. The soul that loves God maintains an imperturbable peace of heart; and she shows this in her very countenance, being ever mistress of herself, alike in prosperity and adversity, according to the lines of Cardinal Petrucci: “Of outward things he views the varying guise, While in his soul’s most inmost depth Undimmed God’s image lies.”
Adversity brings out a person’s real character. St. Francis de Sales very tenderly loved the Order of the Visitation, which had cost him so much labour. He saw it several times in imminent danger of dissolution, on account of the persecutions it underwent; but the Saint never for a moment lost his peace, and was ready, if such was the will of God, to see it entirely destroyed; and then it was that he said: “For some time past the trying oppositions and secret contrarieties which have befallen me afford me so sweet a peace that nothing can equal it; and they give me such an earnest of the immediate union of my soul with God that, in truth, they form the sole desire of my heart.”
O my Jesus, I, too, abandon myself to Thee. I love Thee with my whole heart; I love Thee more than myself. I have offended Thee in times past; but now I bitterly repent of it, and I would willingly die of grief. Oh, draw me entirely to Thyself! I renounce all sensible consolations; I wish for Thee alone, and nothing more. Make me love Thee, and then do with me what Thou wilt. O Mary, my hope, bind me to Jesus; and grant me to live and die in union with Him, in order to come one day to the happy kingdom, where I shall have no more fear of ever being separated from His love!
II.
Whenever it happens that we have to reply to some one who insults us, let us be careful to answer with meekness: A mild answer breaketh wrath-(Prov. xv. 1). A mild reply is enough to quench every spark of anger. And in case we feel irritated it is best to keep silence, because then it seems only just to give vent to all that rises to our lips; but when our passion has subsided, we shall see that all our words were full of faults.
And when it happens that we ourselves commit some fault we must also practise meekness in our own regard: to be exasperated at ourselves after a fault “is not humility but a subtle pride, as if we were anything else but the weak and miserable things that we are. St. Teresa said: “The humility that disturbs does not come from God, but from the devil”. To be angry with ourselves after the commission of a fault is a fault worse than the one committed, and will be the occasion of many other faults: it will make us leave off our devotions, prayers, and communions; or if we do practise them they will be done very badly. St. Aloysius Gonzaga said that we cannot see in troubled waters, and that the devil fishes in them. A soul that is troubled knows little of God and of what she ought to do. Whenever, therefore, we fall into any fault, we should turn to God with humility and confidence, and, craving His forgiveness, say to Him, with St. Catherine of Genoa: “O Lord, this is the produce of my own garden! I love Thee with my whole heart, and I repent of the displeasure I have given Thee. I will never do the like again; grant me Thy assistance!”
O blessed chains that bind the soul to God, enfold me still closer, and in links so firm that I may never be able to loosen myself from the love of my God! My Jesus, I love Thee! O Treasure, O Life of my soul, to Thee I cling, and I give myself wholly unto Thee! No, indeed, my beloved Lord, I wish never more to cease from loving Thee. Thou Who, to atone for my sins, didst allow Thyself to be bound as a criminal, and so bound to be led to death through the streets of Jerusalem. Thou Who didst consent to be nailed to the Cross, and didst not leave it until life itself had left Thee-oh, suffer me not ever to be separated from Thee again; I regret above every other evil to have at one time turned my back upon Thee, and henceforth I purpose by Thy grace to die rather than to give Thee the slightest displeasure.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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The Wounds of Jesus are now the blessed Fountains from which we can draw forth all graces if we pray unto Him with Faith. You shall draw waters with joy out of the Saviour’s fountains, and you shall say in that day: Praise ye the Lord, and call upon his name-(Is. xii. 3, 4). In short, as St. Paul says: In all things you are made rich in him . . so that nothing is wanting to you in any grace-(l Cor. i. 5, 7).
I.
Having, therefore, a great High-Priest who hath passed into the heavens, Jesus the Son of God, let us hold fast our confession. For we have not a high-priest who cannot have compassion on our infirmities, but one tempted in all things like as we are, without sin-(Heb. iv. 14). Since, says the Apostle, we have this Saviour, Who has opened to us Paradise which was at one time closed to us by sin, let us always have confidence in His merits; because from having of His goodness willed to suffer in Himself all our miseries, He well knows how to compassionate us: Let us, therefore, go with confidence to the throne of grace that we may obtain mercy, and find grace in seasonable aid-(Heb. iv. 16). Let us, then, go with confidence to the throne of the Divine mercy, to which we have access by means of Jesus Christ, that so we may there find all the graces that we need. And how can we doubt, adds St. Paul, but that God, having given us His Son, has given us together with that Son all His goods: He delivered him up for us all; how hath he not, with him, given us all things?-(Rom. viii. 32). Cardinal Hugo comments on this: “He will give the lesser, that is to say, eternal life, Who hath given the greater, that is to say, His own Son.” That Lord will not deny us the lesser, which is eternal life, Who has gone so far as to give us the greater, which is His own Son Himself.
O my chief and only Good, what shall I render Thee, miserable as I am, in return for so great a gift as that which Thou hast given me of Thy Son? To Thee will I, with David say: The Lord will repay for me-(Ps. cxxxvii. 8). Lord, I have not wherewith to recompense Thee. That same Son of Thine can alone render Thee worthy thanks; let Him thank Thee in my stead. O my most merciful Father, by the Wounds of Jesus, I pray Thee to save me. I love Thee, O infinite Goodness, and because I love Thee I repent of having offended Thee. My God, my God, I wish to be all Thine own; accept me for the sake of the love of Jesus Christ. Ah, my sweet Creator, is it possible that Thou, after having given me Thy Son, shouldst deny me the good things that belong to Thee-Thy grace, Thy love, Thy Paradise?
II.
St. Leo declares that Jesus Christ, by His Death, has brought us more good than the devil brought us evil in the sin of Adam: “We have gained greater things through the grace of Christ than we had lost through the envy of the devil.” And this the Apostle distinctly says, when writing to the Romans: Not as the offence so also the gift . . . Where sin abounded, grace did more abound-(Rom. v. 15, 20). Cardinal Hugo explains it: “The grace of Christ is of greater efficacy than is the offence.” There is no comparison, says the Apostle, between the sins of man and the gift which God has made us in giving us Jesus Christ; great was the sin of Adam, much greater by far was the grace which Jesus Christ, by His Passion, merited for us: I have come that they may have life, and may have it more abundantly -(John x. 10). I am come into the world, the Saviour protests, to the end that men who were dead through sin may receive through Me not only the life of grace, but a life yet more abundant than that which they had lost by sin. Therefore it is that Holy Church calls the sin happy which has merited to have such a Redeemer: “O felix culpa, qure talem ac tantum meruit habere Redemptorem!”
Behold, God is my Saviour, I will deal confidently, and will not fear-(Is. xii. 2). If, then, oh my Jesus, Thou, Who art an Omnipotent God, art also my Saviour, what fear shall I have of being damned? If, in time past, I offended Thee, I repent of it with all my heart. From this time forth I wish to serve Thee, to obey Thee, and to love Thee. I firmly hope that Thou, my Redeemer, Who hast done and suffered so much for my salvation, wilt not deny me any grace that I shall need in order to be saved: “I will act with confidence, firmly hoping that nothing necessary to salvation will be denied me by Him Who has done and suffered so much for my salvation.”
Spiritual Reading
VITA, DULCEDO! HAIL, OUR LIFE, OUR SWEETNESS!
XXV.-MARY IS OUR SWEETNESS; SHE RENDERS DEATH SWEET TO HER CLIENTS
When Father Emmanuel Padial, of the Society of Jesus, was at the point of death Mary appeared to him, and to console him she said: “See at length the hour is come when the Angels congratulate thee, and exclaim: ‘O happy labours, O mortifications well requited!'” And in the same moment an army of demons was seen taking flight, and crying out in despair: Alas! we can do nought, for she who is without stain defends him. In like manner Father Gaspar Haywood was assaulted by devils at his death and greatly tempted against the Faith; he immediately recommended himself to the most Blessed Virgin, and was heard to exclaim: “I thank thee, Mary, for thou hast come to my aid.”
St. Bonaventure tells us that Mary sends without delay the Prince of the heavenly court, St. Michael, with all the Angels, to defend her dying servants against the temptations of the devils, and to receive the souls of all who, in a special manner and perseveringly, have recommended themselves to her. The Saint, addressing our Blessed Lady, says: “Michael, the leader and Prince of the heavenly army, with all the ministering spirits, obeys thy commands, O Virgin, and defends and receives the souls of the faithful who day and night have particularly recommended themselves to thee, O Lady.”
The Prophet Isaias tells us that when a man is on the point of leaving the world, hell is opened and sends forth its most terrible demons, both to tempt the soul before it leaves the body and also to accuse it when presented before the tribunal or Jesus Christ for judgment. The Prophet says: Hell below was in an uproar to meet thee at thy coming; it stirred up the giants for thee-(Is. xiv. 9). But Richard of St. Laurence remarks that when the soul is defended by Mary the devils dare not even accuse it, knowing that the Judge never condemned, and never will condemn, a soul protected by His august Mother. He asks: “Who would dare accuse one who is patronized by the Mother of Him Who is to judge?” Mary not only assists her beloved servants at death and encourages them, but she herself accompanies them to the judgment seat of God.
Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXXI.-“CHARITY ENVIETH NOT “-HE THAT LOVES JESUS DOES NOT ENVY THE GREAT ONES OF THE WORLD, BUT ONLY THOSE WHO ARE GREATER LOVERS OF JESUS CHRIST.
I.
St. Gregory explains this next characteristic of Charity in saying that, as Charity despises all earthly greatness, nothing in the world can possibly provoke her envy. “She envieth not, because as she desireth nothing in this world, she cannot envy earthly prosperity.” We must distinguish two kinds of envy, one evil and the other holy. The evil kind is that which envies and repines at the worldly goods possessed by others on this earth. But holy envy, so far from wishing to be like, rather compassionates the great ones of the world who live in the midst of honours and earthly pleasures. She seeks and desires God alone, and has no other aim besides that of loving Him as much as she can; and therefore she has a pious envy of those who love Him more than she does, for she would, if possible, surpass the very seraphim in loving Him.
II.
This is the sole end pious souls have in view on earth, an end which so charms and ravishes the Heart of God with love that it causes Him to say: Thou hast wounded my heart, my sister, my spouse, thou hast wounded my heart with one of thy eyes-(Cant. iv. 9). By one of thy eyes is meant that one end which the espoused soul has in all her devotions and thoughts, namely, to please Almighty God. Men of the world look on things with many eyes, that is, have several inordinate views in their actions; as, for instance, to please others, to become honoured, to obtain riches, and, if nothing else, at least to please themselves; but the Saints have but a single eye, with which they keep in view, in all that they do, the sole pleasure of God; and with David they say: What have I in heaven, and besides thee what do I desire upon earth-(Ps. lxxii. 25). What do I wish, O my God, in this world or in the next, save Thee alone? Thou art my riches, Thou art the only Lord of my heart. “Let the rich,” said St. Paulinus, “enjoy their riches, let the kings enjoy their kingdoms, Thou, O Christ, art my treasure and my kingdom!”
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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This Angelical Salutation is most pleasing to the ever blessed Virgin for whenever she hears it, it would seem as if the joy she experienced when St. Gabriel announced to her that she was the chosen Mother of God was renewed in her. For this reason we should often salute her: Ave Maria, gratia plena-Hail Mary, full of Grace!
I.
This Angelical Salutation is most pleasing to the ever blessed Virgin; for, whenever she hears it, it would seem as if the joy she experienced when St. Gabriel announced to her that she was the chosen Mother of God, was renewed in her; and with this object in view we should often salute her with the “Hail Mary.” “Frequently salute her,” says Thomas a Kempis, “with the angelical salutation; for she indeed hears this sound with pleasure.” The Divine Mother herself told St. Matilda that no one could salute her in a manner more agreeable to her than with the “Hail Mary.”
He who salutes Mary will also be saluted by her. St. Bernard once heard the Blessed Virgin salute him, saying: Ave, Bernarde!-Hail, Bernard! Mary’s salutation, says St. Bonaventure, will always be some grace corresponding to the wants of him who salutes her: “She willingly salutes us with grace if we willingly salute her with a ‘Hail Mary.’ Richard of St. Laurence adds that “if we address the Mother of our Lord, saying, ‘Hail Mary,’ she cannot refuse the grace which we ask.” Mary herself promised St. Gertrude as many graces at death as she should have said “Hail Marys.” Blessed Alan says that “as all Heaven rejoices when the ‘Hail Mary’ is said, so also the devils tremble and take to flight.” This Thomas a Kempis affirms on his own experience; for he says that once the devil appeared to him, and instantly fled on hearing the “Hail Mary.”
We can every morning and evening on rising and going to bed say three “Hail Marys” prostrate, or at least kneeling; and add to each “Hail Mary” this short prayer: O Mary, by thy pure and immaculate conception, make my body pure and my soul holy. We should then, as St. Stanislaus always did, ask Mary’s blessing as our Mother; place ourselves under the mantle of her protection, beseeching her to guard us during the coming day or night from sin. For this purpose it is advisable to have a beautiful picture or image of the Blessed Virgin. We can say the Angelus with the usual three “Hail Marys” in the morning, at mid-day, and in the evening. Pope John XXII was the first to grant an indulgence for this devotion; it was on the following occasion, as Father Crasset relates. A criminal was condemned to be burned alive on the Vigil of the Annunciation of the Mother of God; he saluted her with a “Hail Mary,” and in the midst of the flames he, and even his clothes, remained uninjured. In 1724 Benedict XIII granted a hundred days’ indulgence to all who recite it, and a plenary indulgence once a month to those who, during that time, have recited it daily as above, on condition of their going to Confession and receiving Holy Communion, and praying for the usual intentions. Formerly, at the sound of the bell, all knelt down to say the Angelus, but in the present day there are some who are ashamed to do so. St. Charles Borromeo was not ashamed to leave his carriage or get off his horse to say the Angelus in the street, and even sometimes in the mud.
O Immaculate and holy Virgin! O creature the most humble and the most exalted before God! Thou wast so lowly in thine own eyes, but so great in the eyes of thy Lord that He exalted thee to such a degree as to choose thee for His Mother, and make thee Queen of Heaven and earth. I therefore thank God Who so greatly exalted thee, and rejoice in seeing thee so closely united with Him that a greater gift cannot be granted to a pure creature. Before thee, who art so lowly, though endowed with so precious gifts, I am ashamed to appear, I who am so proud in the midst of so many sins. But, miserable as I am, I will also salute thee, Hail, Mary, full of grace! Thou art already full of grace; impart a portion of it to me. The Lord is with thee. That Lord Who was always with thee from the first moment of thy creation has now united Himself more closely to thee by becoming thy Son. Blessed art thou amongst women. O Lady, blessed amongst all women, obtain the Divine blessing for us also. And blessed is the fruit of thy womb. Oh, blessed plant which hath given to the world so noble and holy a fruit!
II.
We can salute the Mother of God with a “Hail Mary” every time we hear the clock strike. St. Alphonsus Rodriguez saluted her every hour; and at night Angels awoke him that he might not omit his devotion.
In going out and returning to the house we can salute the Blessed Virgin with a “Hail Mary,” that both at home and abroad she may guard us from all sin; and we should each time kiss her feet, as the Carthusian Fathers always do. We should reverence every image of Mary which we pass with a “Hail Mary.” For this purpose those who can do so would do well to place a beautiful image of the Blessed Virgin on the wall of their houses, that it may be venerated by those who pass. In Naples, and still more in Rome, there are most beautiful images of our Blessed Lady placed along the wayside by her devout clients.
By command of the holy Church all the canonical hours are preceded by a “Hail Mary,” and concluded with it; we therefore do well to begin and end all our actions with a “Hail Mary.” I say all our actions, whether spiritual, such as Prayer, Confession, and Communion, Spiritual Reading, hearing sermons, and the like; or temporal, such as study, giving advice, working, going to table, to bed, etc. Happy are those actions that are enclosed between two “Hail Marys.” So also should we do on waking in the morning, on closing our eyes to sleep, in every temptation, in every danger, in every inclination to anger, and the like; on these occasions we should always say a “Hail Mary.” Do this, and you will see the immense advantage that you will derive from it. Remember also that for every “Hail Mary” there is an Indulgence of thirty days. Father Auriemma relates that Blessed Virgin promised St. Matilda a happy death if she every day recited three “Hail Marys” in honour of her power, wisdom, and goodness, Moreover, she herself told St. Jane Frances de Chantal that the “Hail Mary” was most acceptable to her, and especially when recited ten times in honour of her ten virtues.
Holy Mary, Mother of God! O Mary, I acknowledge that thou art the true Mother of God, and in defense of this truth I am ready to give my life a thousand times. Pray for us sinners. But if thou art the Mother of God, thou art also the Mother of our salvation, and Mother of us poor sinners; since God became Man to save sinners, and made thee His Mother that thy prayers might have the power to save any sinner. Hasten, then, O Mary, and pray for us, now, and at the hour of our death. Pray always: pray now that we live in the midst of so many temptations and dangers of losing God; but still more, pray for us at the hour of our death, when we are on the point of leaving this world and being presented before God’s tribunal, that, being saved by the merits of Jesus Christ and by thy intercession, we may come one day, without further danger of being lost, to salute thee and praise thee with thy Son in Heaven for all eternity, Amen.
Spiritual Reading
VITA., DULCEDO! HAIL, OUR LIFE, OUR SWEETNESS!
XXVI.-MARY IS OUR SWEETNESS; SHE RENDERS DEATH SWEET TO HER CLIENTS.
As St. Jerome says, writing to the virgin Eustochia: “What a day of joy will that be for thee when Mary, the Mother of our Lord, accompanied by choirs and virgins, will go to meet thee!” The Blessed Virgin assured St. Bridget of this; for, speaking of her devout clients at the point of death, she said: “Then will I, their dear Lady and Mother, fly to them, that they may have consolation and refreshment.” St. Vincent Ferrer says that not only does the most Blessed Virgin console and refresh them, but that she receives the souls of the dying. This loving Queen takes them under her mantle and thus presents them to the Judge, her Son, and most certainly obtains their salvation. This really happened to Charles, the son of St. Bridget, who died in the army far from his mother. She feared much for his salvation on account of the dangers to which young men are exposed in a military career; but the Blessed Virgin revealed to her that he was saved on account of his love for her and that, in consequence, she herself had assisted him at death and had suggested to him the acts that should be made at that terrible moment. At the same time the Saint saw Jesus on His throne and the devil bringing two accusations against the most Blessed Virgin: the first was that Mary had prevented him from tempting Charles at the moment of death; and the second was that this Blessed Virgin had herself presented his soul to the Judge, and so saved it without even giving him the opportunity of exposing the grounds on which he claimed it. She then saw the Judge drive the devil away, and Charles’ soul carried to Heaven.
Ecclesiasticus says that her bands are a healthful binding-(Ecclus. vi. 31), and that in the latter end thou shalt find rest in her-(Ecclus. vi. 29). Oh, you are indeed fortunate if at death you are bound with the sweet chains of the love of the Mother of God! These chains are chains of salvation; they are chains that will insure your eternal salvation, and will make you enjoy in death that blessed peace which will be the beginning of your eternal peace and rest. Father Binetti, in his book on the Perfection of Our Blessed Lord, says that, having attended at the death-bed of a great lover of Mary, he heard him, before expiring, utter these words: “O my Father; would that you could know the happiness that I now enjoy from having served the most holy Mother of God; I cannot tell you the joy that I now experience.” Father Suarez (in consequence of his devotion to Mary which was such that he used to say that he would willingly exchange all his learning for the merit of a single “Hail Mary”) died with such peace and joy that in that moment he said: “I could not have thought that death was so sweet”; meaning that he could never have imagined that it was possible, if he had not then experienced it, that he could have found such sweetness in death. You will, without doubt, experience the same joy and contentment in death if you can then remember that you have loved this good Mother who cannot be otherwise than faithful to her children who have been faithful in serving and honouring her by their Visits, Rosaries, and Fasts, and still more by frequently thanking and praising her, and often recommending themselves to her powerful protection. Nor will this consolation be withheld even if you have been for a time a sinner provided that, from this day, you are careful to live well and to serve this most gracious and benign Lady. In your pains and in the temptations to despair which the devil will send you, she will console you, and even come herself to assist you in your last moments. St. Peter Damian relates that his brother Martin had one day offended God grievously. Martin went before an altar of Mary to dedicate himself to her as her slave; and for this purpose, and as a mark of servitude, put his girdle round his neck, and thus addressed her: “My sovereign Lady, mirror of that purity which I, miserable sinner that I am, have violated, thereby outraging my God and thee, I know no better remedy for my crime than to offer myself to thee for thy slave. Behold me then: to thee do I this day dedicate myself, that I may be thy servant; accept me, though a rebel, and reject me not.” He then left a sum of money on the step of the altar and promised to pay a like sum each year as a tribute which he owed as a slave of Mary. After a certain time Martin fell dangerously ill; but one morning, before expiring, he was heard to exclaim: “Rise, rise, pay homage to my Queen!” and then he added: “And whence is this favour, O Queen of Heaven, that thou shouldst condescend to visit thy poor servant? Bless me, O Lady, and permit me not to be lost after having honoured me with thy presence.” At this moment. his brother Peter entered and to him he related the visit of Mary, and added that she had blessed him, but at the same time he complained that those who were present had remained seated in the presence of this great Queen: and shortly afterwards he sweetly expired in our Lord.
Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXXII.-” CHARITY ENVIETH NOT “-HE THAT LOVES JESUS DOES NOT ENVY THE GREAT ONES OF THE WORLD, BUT ONLY THOSE WHO ARE GREATER LOVERS OF JESUS CHRIST.
I.
And here we must remark that we must not only perform good works, but we must perform them well. In order that our works may be good and perfect, they must be done with the sole end of pleasing God. This was the admirable praise bestowed on Jesus Christ: He hath done all things well-(Mark vii. 37). Many actions may in themselves be praiseworthy, but from being performed for some purpose other than for the glory of God, they are of little or no value in His sight. St. Mary Magdalen de Pazzi said: “God rewards our actions by the weight of pure intention.” As much as to say that according as our intention is pure, so does the Lord accept of and reward our actions. But, O God, how difficult it is to find an action done solely for Thee! I remember a holy old man, a Religious, who had laboured much in the service of God, and died with the reputation of sanctity -how one day, as he cast a glance back at his past life, he said to me in a tone of sadness and fear: ” Woe is me! When I consider all the actions of my past life, I do not find one done entirely for God.” Oh, this accursed self-love that makes us lose all the greater part of the fruit of our good actions! How many in their most holy employments, as of preaching, hearing confessions, giving missions, labour and exert themselves very much, and gain little or nothing, because they do not regard God alone, but worldly honour, or self-interest, or the vanity of making an appearance, or at least their own inclination!
II.
Our Lord has said: Take heed that you do not your justice before men, to be seen by them; otherwise you shall not have a reward of your Father who is in heaven -(Matt. vi. I). He that works for his own gratification already receives his wages: Amen, I say to you, they have received their reward-(Matt. vi. 5). But a reward indeed which dwindles into a little smoke, or the pleasure of a day that quickly vanishes, and confers no benefit on the soul. The Prophet Aggeus says that whoever labours for anything else but to please God puts his reward in a bag full of holes, which, when he comes to open, he finds entirely empty: And he that hath earned wages, put them into a bag with holes-(Agg. i. 6). And hence it is that such persons, in the event of their not gaining the object for which they entered on some underaking, are thrown into great trouble. This is a sign that they had not in view the glory of God alone: he that undertakes a thing solely for the glory of God is not troubled at all, though his undertakings may not be successful, for, by working with a pure intention, he has already gained his object, which was to please Almighty God.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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Threads: 5,866
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"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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