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Morning Meditation“THIS IS THE VICTORY THAT OVERCOMETH THE WORLD, OUR FAITH.”
A false balance is in his hand (Osee xii. 7). In these words the Holy Spirit warns us not to be deceived by the world, because the world weighs its goods in a false balance; we should weigh them in the true balance of Faith, which will show us what are the true goods. Oh, how wretched I have been, O Lord, in having, for so many years, gone after the vanities of the world, and left Thee, the Sovereign Good!
I.
The thought of the vanity of the world, and that all things that the world values are but falsehood and deceit, has made many souls resolve to give themselves wholly to God. What does it profit a man, if he gain the whole world and lose his own soul? (Matt. xvi. 26). How many young persons has this great maxim of the Gospel brought to leave relatives, country, possessions, honours, and even crowns, to go to shut themselves up in cloisters or deserts, there to think of God alone! The day of death is called the day of destruction: The day of destruction is at hand (Deut. xxxii. 35). It is a day of destruction, because all the goods we have gained on earth must be left on the day of our death. Wherefore St. Ambrose wisely says that we falsely call these good things our good things, for we cannot carry them with us into the other world, where we must dwell forever. It is our holy deeds alone that accompany us, and they alone will comfort us in eternity.
All earthly fortunes, the highest dignities, gold, silver, the most precious jewels, when contemplated from the bed of death lose their splendour; the dark shadow of death obscures even sceptres and crowns, and makes us see that whatever the world values is but smoke, dust, vanity, and misery. And, in truth, at the time of death, what profit is there in all the riches acquired by the dying person, if nothing belongs to him after death except a wooden box, in which he is placed to grow corrupt? For what will vaunted beauty of body serve when there remains of it only a little polluted dust and four fleshless limbs?
What is the life of man upon earth? Behold it, as described by St. James: It is a vapour which appeareth for a little while, and afterwards will pass away (James iv. 15). Today this great man is esteemed, feared, praised; tomorrow he is despised, contemned, and abused. I have seen the wicked highly exalted and lifted up like the cedars of Libanus. And I passed by and, lo, he was not! (Ps. xxxvi. 35, 36). He is no longer to be found in his beloved house, in this great palace which he built; and where is he? He is become dust in the grave!
A false balance is in his hand (Osee xii. 7). In these words the Holy Spirit warns us not to be deceived by the world, because the world weighs its goods in a false balance; we ought to weigh them in the true balance of Faith, which will show us what are the true goods which never end. St. Teresa said we should never take account of anything that ends with death. O God, what greatness has remained to those many first ministers of state, commanders of armies, princes, Roman emperors, now that the scene is changed, and they find themselves in eternity! Their memory has perished with a noise (Ps. ix. 7). They made a great figure in the world, and their names resounded among all; but when they were dead, for them was changed rank, name, and everything. It is useful here to notice an inscription placed over a certain cemetery in which many great men and ladies are buried: See where end all greatness, all earthly pomp, all beauty. Worms, dust, a worthless stone, a little sand, close the brief scene at the end of all.”
Oh, how wretched I have been, O Lord, in having for so many years gone after the vanities of the world, and left Thee, the Sovereign Good!
II.
The fashion of this world passeth away (1 Cor. vii. 31). Our life is but a scene that passes away and speedily ends; and it must end for all, whether nobles or commoners, kings or subjects, rich or poor. Happy he who, in this scene, has played his part well before God. Philip III., King of Spain, died a young man, at the age of forty-two years; and before he died he said to those who stood by “When I am dead proclaim the spectacle that you now see; proclaim that, in death, to have been a king serves only to make one feel the pain of having reigned,” And then he lamented, saying: “Oh that during this time I had been in a desert, becoming a Saint, that now I might appear with more confidence before the tribunal of Jesus Christ!”
We know the change of life of St. Francis Borgia at the sight of the corpse of the Empress Isabella, who, in life, was most beautiful, but, after death, struck horror into all who saw her. Borgia, when he saw her, exclaimed, “Thus, then, end the good things of this world!” and he gave himself wholly to God. Oh, that we could all imitate him before death comes upon us! But let us make haste, because death runs towards us, and we know not when it will arrive. Let us not so act that the light that God will then give us will cause us nothing but remorse, when we hold in our hands the candle of death. Let us resolve to do now what we shall then wish to have done, and shall not be able to do.
No, my God, it is not enough that Thou hast hitherto borne with me; I do not wish that Thou shouldst wait longer to see me give myself wholly to Thee. Thou hast warned me many times to have done with this world, and to give myself all to Thy love. Now Thou tellest to me to turn to Thee; behold, I come, receive me into Thy arms. I abandon myself wholly to Thee. O spotless Lamb, sacrificed on a Cross for me, wash me first with Thy Blood, and pardon all the injuries Thou hast received from me; and then inflame me with Thy holy love. I love Thee above everything; I love Thee with all my heart. And what can I find in the world more worthy of love than Thou art, or that has loved me more? O Mary, Mother of God, and my advocate, pray for me; obtain for me a true and lasting change of life. In thee I trust.
Spiritual Reading
CONFESSION
VI. — DELUSIONS AND VAIN FEARS
Along with false shame, the devil endeavours to fill the mind of sinners with many delusions and vain fears.
Such a one says: My confessor will rebuke me severely if I tell this sin. Why should he rebuke you? Tell me, were you a confessor, would you speak harshly to a poor penitent who should come to manifest his miseries to you, in the hope of being raised up from his fallen state? How, then, can you imagine that a confessor, who is bound by his office to show charity to those that come to the tribunal of penance, should treat you with harshness and severity, if you confess your sin to him?
Another says: But the confessor will, at least, be shocked at my sin, and will conceive a dislike for me. All false! He will be edified when he sees the good disposition that makes a sinner confess his sins with sincerity, in spite of the shame that he feels. And will he not have heard from other penitents similar or perhaps more grievous sins? Oh, would to God that you were the only sinner in the world! Neither is it true that he will conceive a dislike for those that disclose their guilt to him; on the contrary, he will entertain a greater esteem for them, and will labour more zealously to assist them when he sees the confidence that they place in him, and that has made them reveal their miseries to him.
Alas! what do certain sinners say? I will go to Confession, but not till another confessor comes. And will they, for the sake of avoiding shame, live in the meantime at enmity with God? In danger of being lost forever, in an actual hell caused by the remorse of conscience that lacerates the soul, and that leaves them without peace night or day? And will they remain in sin, or add several sacrileges to the sin they have committed? Do they not know that sacrilege is a horrible Sin? Will they change into the poison of eternal death the remedy that Jesus Christ has prepared for them by His Blood, in the Sacrament of Penance? They say they will go to Confession afterwards. But what will become of them for eternity if they meet a sudden death, which is now so frequent that we hear almost every day that someone has died suddenly.
But, some one will say, I have not confidence in my confessor. Go then to another. But should a person not be able to procure a strange confessor, would it not be madness to conceal his sin? Were he afflicted with an ulcer that might cause death, would he not, if there were no other remedy, instantly call for a surgeon and, however great his shame, would he not make known his disease? And in order to recover the life of the soul and to escape hell a Christian cannot bring himself to open his conscience to a Spiritual Father.
You, then, should have courage, and generously conquer this shame that the devil magnifies so much in your mind. It will be enough to begin to reveal the sin that you have committed; all your vain apprehensions will instantly vanish. And you may be persuaded that after Confession you will feel more happy at having confessed your sins than if you were made monarch of all the earth. Recommend yourself to the Blessed Virgin Mary, and she will obtain for you strength to overcome all repugnance. And if you have not courage to disclose your sins at once to the confessor, say to him: Father, assist me, for I stand in need of help; I have committed a certain sin which I cannot bring myself to confess. The confessor will adopt an easy means of dragging from its den the wild beast that devours you. It will be enough for you to answer “yes” or “no” to his interrogations. Should a person be unwilling to tell his sin in words, he may write it on paper, and show it to the confessor, saying, “I accuse myself of this sin that you have read.” And, behold! the eternal and temporal hell has disappeared, the grace of God is recovered, and with it peace of conscience. The greater the violence a person does himself in order to conquer shame, the greater will be the affection with which God will embrace him. Father Paul Segneri the Younger relates that a certain person made such an effort to confess certain sins committed in her infancy that, in disclosing them to her confessor, she swooned away. But in return for the violence that she had done herself the Lord gave her such fervent compunction that thenceforward she gave herself up to a life of perfection and of great austerities, and died with the reputation of a Saint.
Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
V. — HOW DESERVING JESUS CHRIST IS OF OUR LOVE ON ACCOUNT OF THE LOVE HE HAS SHOWN US IN HIS PASSION
I.
The Blessed John of Avila, who was so enamoured with the love of Jesus Christ that he never failed in any of his sermons to speak of the love which Jesus Christ bears towards us, in a treatise on the love this most loving Redeemer bears to men, has expressed himself in sentiments so full of the fire of devotion and of such beauty that I desire to insert them here. He says: “Thou, O Redeemer, hast loved man in such a manner that whoso reflects upon this love cannot do less than love Thee; for Thy love offers violence to hearts: as the Apostle says: The charity of Christ presseth us (2 Cor. v. 14). The source of the love of Jesus Christ for men is His love for His Eternal Father. Hence He said on Maundy Thursday: That the world may know that I love the Father, arise, let us go hence (John xiv. 31). But whither? To die for men upon the Cross!
“No human intellect can conceive how strongly this fire burns in the Heart of Jesus Christ. As He was commanded to suffer death once, so, had He been commanded to die a thousand times, His love had been sufficient to endure it. And if what He suffered for all men had been imposed upon Him for the salvation of each single soul, He would have done the same for each in particular as He did for all. And as He remained three hours upon the Cross, so, had it been necessary, His love would have made Him remain there even to the Day of Judgment. So that Jesus Christ loved much more than He suffered. O Divine love, how far greater wert Thou than Thou didst outwardly seem to be; for though so many wounds and bruises tell us of great love, still they do not tell all its greatness. There was far more within than that which appeared externally. That was but as a spark which bounded forth from the vast ocean of infinite love. The greatest mark of love is to lay down our life for our friends. But this was not a sufficient mark for Jesus Christ wherewith to express His love.”
II.
“This is the love which causes holy souls to lose themselves, and to stand amazed when once they have been allowed to know it. From it spring those burning sentiments of ardour, the desire of Martyrdom, joy in sufferings, exultation under the storms of distress, the strength to walk on burning coals as if they were roses, a thirst for sufferings, rejoicing in what the world dreads, embracing that which it abhors. St. Ambrose says that the soul which is espoused to Jesus Christ upon the Cross thinks nothing so glorious as to bear upon itself the marks of the Crucified One.
“But how, O my Lover, shall I repay this Thy love? It is right that blood should be compensated by blood. May I behold myself dyed in this Blood and nailed to this Cross! O holy Cross, receive me also! O crown of thorns, enlarge thyself, that I too may place thee on my head! O nails, leave those innocent hands of my Lord, and come and pierce my heart with compassion and with love! For Thou, my Jesus, didst die, as St. Paul says, in order to gain dominion over the living and the dead, not by means of chastisements but by love. For to this end Christ died and rose again: that he might be Lord both of the dead and of the living (Rom. xiv. 9).”
"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 Son of God wished to present Himself under the form of a sweet little Child that thus He might the more readily and the more forcibly draw to Himself the love of men. Little children of themselves are loved at once. To see them and to love them is the same thing. Thus, then, would He be born Who willed to be loved and not feared.
I.
“O souls,” exclaims St. Bernard, “love this little Child, for He is exceedingly to be loved! The Lord is great and greatly to be praised-(Ps. cxliv. 3). The Lord is a little one and greatly to be loved! Yes, says the Saint, this God has existed from all eternity and is worthy of all praise and reverence for His greatness, as David has sung: The Lord is great and greatly to be praised! But now that we behold Him become a little Infant, needing milk, and unable to move, trembling with cold, moaning and weeping, looking for someone to take and warm and comfort Him; ah, now indeed does He become the most cherished One of our hearts! “The Lord is a little One, and exceedingly to be loved!”
We ought to adore Him as our God, but our love ought to keep pace with our reverence towards a God so amiable, so loving.
St. Bonaventure reminds us that a child finds its delight with other children, with flowers, and to be in the arms. The Saint’s meaning is, that if we would please this Divine Infant, we too must become children, simple and humble; we must carry to Him flowers of virtue, of meekness, of mortification, of charity; we must clasp Him in the arms of our love.
And, O man, adds St. Bernard, what more do you wait to see before you give yourself wholly to God? See with what labour, with what ardent love, your Jesus has come down from Heaven to seek you. Hearken, he goes on to say, how, scarcely yet born, His wailings call to you, as if He would say: O soul, O soul, it is thee I am seeking; for thee, and to obtain thy love, I am come from Heaven to earth.
O God, even the very brutes, if we do them a kindness, if we give them some trifle, are so grateful for it they come near us, they do our bidding after their own fashion, and they show symptoms of gladness at our approach. And how comes it, then, that we are so ungrateful towards God, the same God Who has bestowed His whole Self upon us, Who has descended from Heaven to earth, and become an Infant to save us, and to be loved by us? Come, then, let us love the Babe of Bethlehem, is the enraptured cry of St. Francis; let us love Jesus Christ, Who has sought in the midst of such sufferings to attach our hearts to Himself.
St. Augustine says: “For this reason chiefly did Jesus Christ come, that man should know how much God loves him.”
But, my Jesus, even now that Thou hast come, how many men are there who truly love Thee? Wretch that I am, Thou knowest how I have hitherto loved Thee! Thou knowest what contempt I have had for Thy love! Oh, that I might die of grief for it! I repent, my dear Redeemer of having despised Thee. Ah, pardon me and give me the grace to love Thee!
II.
And for love of Jesus Christ we ought to love our neighbours, even those who have offended us. The Messias is called by Isaias, Father of the world to come -(Is. ix. 6). Now, in order to be the Sons of this Father, Jesus admonishes us that we must love our enemies, and do good to those who injure us: Love your enemies, do good to them that hate you …. that you may be the children of your Father who is in heaven -(Matt. v. 44, 46). And of this He Himself set us the example on the Cross, praying His Eternal Father to forgive those who were crucifying Him.
“He who pardons his enemy,” says St. John Chrysostom, “cannot but obtain God’s pardon for himself”; and we have the Divine assurance of it: Forgive and you shall be forgiven-(Luke vi. 37}. There was a certain Religious who otherwise had not led a very exemplary life, but who at death bewailed his sins not without great confidence and joy, “because,” said he, “I have never avenged an injury done me.” As much as to say: “It is true that I have offended the Lord, but He has engaged to pardon him who pardons his enemies; I have pardoned all who offended me, so then I am confident God will likewise pardon me.”
But pardon is not enough for me, O my Jesus; Thou dost merit my love. Thou hast loved me even unto death; unto death will I also love Thee. I love Thee, 0OInfinite Goodness, with all my soul; I love Thee more than myself. I love my neighbour for the love of Thee. Yes, my Jesus, I love Thee; I will always love Thee, my Treasure, my Life, my Love, my All.
Spiritual Reading
CONFESSION
VII.-DOUBTS
I do not wish that any soul be disturbed by what has been said in regard to concealing sins through a false shame. What I have said is applicable only to those who have a consciousness of grievous and certain sins, and who, through shame, will not confess them. With regard to doubts, which some may have of having committed certain sins, or of having made bad confessions, if they wish to disclose them to a confessor for their greater tranquillity, they will do well, unless they have a scrupulous conscience. For the scrupulous, it is not advisable to confess their doubts. It may be useful for the timid to know certain doctrines approved by Theologians, that may save them from a great deal of disquiet of conscience, and give them peace of mind.
First, it is a solid and very probable opinion of Theologians that there is no obligation of confessing doubtful mortal sins, as, for instance, when a person doubts whether he had full advertence, or whether he gave a perfect and deliberate consent. The divines add that at death there is an obligation either of making an act of perfect contrition lest the doubtful sin should have been really grievous, or to tell, not the doubtful sin, but any certain sin (a venial sin is sufficient), and to receive the Sacrament of Penance. But this is necessary only when a person after the doubtful sin, had never received sacramental absolution. Many Theologians of high authority also say that persons who have for a long time led a spiritual life, when doubtful whether they have consented to mortal sin, may remain certain of not having lost the grace of God; because it is morally impossible that a person well confirmed in good purposes should be suddenly changed and yield to mortal sin without clearly perceiving that he had consented to it. For mortal sin is a monster so horrible that it cannot enter a soul that for a long time has abhorred it without producing on the mind a clear knowledge of its entrance into the soul. This is fully proved in my work on Moral Theology.
Secondly, when it is certain that a mortal sin has been committed, and when there is a doubt whether it has been ever confessed, then, if the doubt be a negative one-that is, if there be no reason to judge that it has been confessed-it is certainly necessary to tell the sin in Confession. But when there is reason to believe, or a well-founded presumption that the sin has been once told, then according to the common opinion of divines, there is no obligation of confessing it. Hence, divines commonly teach that if a person who has made his general or particular confessions with sufficient diligence doubts whether he has forgotten in confession a certain sin, or circumstance of sin, he is not bound to confess it; because he can prudently judge that it has been already sufficiently confessed. He need not confess the sin, though he should feel a great unwillingness to disclose the doubt that tormented him. But such a person may say: If I were bound to tell such a thing I should feel great shame. But what does it matter that you are ashamed to tell it? As long as you are not obliged to confess it be not troubled. The confession of certain natural actions should also cause shame, but you are not therefore obliged to mention them. Thus, for example, you are not obliged to confess certain acts of levity or immodest jests that occurred in your childhood without a knowledge of their malice. Nor is your having done these: acts in secret a certain proof of malice; for children do certain natural actions secretly, though these actions are not sins. Hence we are not bound to accuse ourselves in particular of such things, unless we remember that we committed them with an impression, or at least with a doubt, that they were grievous sins. It is, then, enough for a person to say within himself: Lord, if I really knew that I was bound to confess these things I would readily confess them, though I should suffer every pain.
This is intended for the comfort of timorous souls that feel great anxiety arising from a fear that they did not well know how to explain all their doubts in Confession. But it is useful for all, at least for their humiliation, to make known to their director the doubts by which they are troubled. I except the scrupulous, for they should not speak of their doubts. What I would advise is that all would explain to their confessors their passions, attachments, and the causes of their temptations, that he may be able to cut off the roots which, if not extirpated, will never cease to cause temptations, and will expose the soul to great danger of comenting to sin, when it can but will not remove the cause. It will also be very profitable to some to disclose the temptations that are most humiliating, particularly thoughts against chastity, though there should be no consent. St. Philip Neri used to say that a temptation disclosed is half conquered. I have said that it is very profitable to some: for with regard to others of tried virtue, who are too timid on this point and are always afraid of having consented to sin, it is sometimes useful to forbid them to confess such temptations, unless they are certain of having yielded to them. For by the very examination that such persons make in order to ascertain whether they have consented or not, and thinking of the manner in which they will explain the temptation, the images of the bad objects presented to the mind become more vivid, and the soul becomes more agitated by repeated apprehensions of consent. Obey your confessor on this point, and be ruled by his advice.
EVENING MEDITATION
THE PRACTICE OF THE LOVE OF JESUS CHRIST
VI.-HOW DESERVING JESUS CHRIST IS OF OUR LOVE ON ACCOUNT OF THE LOVE HE HAS SHOWN US IN HIS PASSION
I.
“O Jesus, stealer of hearts, the strength of Thy love has broken the exceeding hardness of our hearts! Thou hast inflamed the whole world with Thy love. O most loving Lord, inebriate our hearts with this wine, consume them with this fire, pierce them with this dart of Thy love! Thy Cross is indeed an arrow which pierces hearts. May all the world know that my heart is smitten! O sweetest Love, what hast Thou done? Thou hast come to heal me and Thou hast wounded me. Thou hast come to teach me, and Thou hast made me well nigh mad. O madness full of wisdom, may I never live without thee! All, O Lord, that I behold upon the Cross, invites me to love Thee: the wood, the figure, the Wounds of Thy Body; and, above all, Thy love engages me to love Thee, and never more to forget Thee.
II.
But in order to arrive at the perfect love of Jesus Christ we must adopt the means of doing so. The means which St. Thomas Aquinas gives us: (1) To have a constant remembrance of the benefits of God, both general and particular; (2) To consider the infinite goodness of God Who is ever waiting to do us good, and Who ever loves us and seeks from us Our love; (3) To avoid even the smallest thing that could offend Him; (4) To renounce all the sensible goods of this world, riches, honours, and sensual pleasures. Father Thaulers says that meditation on the Sacred Passion of Jesus Christ is a great means also for acquiring His perfect love.
Who can deny that, of all devotions, devotion to the Passion of Jesus Christ is the most useful, the most tender, the most agreeable to God- one that gives the greatest consolation to sinners, and at the same time most powerfully enkindles loving souls? Whence is it that we receive so many blessings, if it be not from the Passion of Jesus Christ? Whence have we hope of pardon, courage against temptations, confidence that we shall go to Heaven? Whence come so many lights to know the truth, so many loving calls, so many spurrings to change our life, so many desires to give ourselves to God, as from the Passion of Jesus Christ? The Apostle therefore had but too great reason to declare him to be excommunicated who did not love Jesus Christ: If any man love not our Lord Jesus Christ, let him be anathema-(l Cor. xvi. 22).
"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 the estimation of men, the value of an act increases in proportion to the length of time spent in the performance of it; but with God, the value of an act depends on the purity of intention with which it is performed. Men look only to the external act; God regards the heart, that is, the intention with which the act is done.
For man seeth those things that appear, but the Lord beholdeth; the heart-(l Kings xvi. 7).
I.
Purity of intention consists in doing everything from a simple desire to please God. Jesus Christ has said that according to the intention, whether it be good or evil, so is our work judged before God. If thine eye be single, thine whole body shall be lightsome; but if thine eye be evil, thy whole body shall be darksome-(Matt. vi. 22, 23). The single eye signifies a pure intention of pleasing God; the dark and evil eye signifies a want of such honest and holy intention-when our actions are done from a motive of vanity, or from a desire to please ourselves.
Can any action be more noble than for a man to give his life for the Faith? And yet St. Paul says that he who dies from any motive but that of a pure desire to do God’s will, gains nothing by his martyrdom.
If, then, martyrdom avails nothing unless it be endured for the sake of God alone, of what value will be all the preaching, all the labour of good works, and also all the austerities of penitents, if they are done to obtain the praise of men or to satisfy one’s own inclination?
The Prophet Aggreus says that works, even the holiest, if not done for God, are put in bags full of holes; which means that they are all lost directly, and that no good comes of them. On the contrary, every action done with an intention of pleasing God, of however little value in itself, is worth more than many great works done without such pure intention.
We read in St. Mark that the poor widow cast into the alms-box of the temple only two mites; but yet of her the Saviour said: This poor widow hath cast in more than all-(Mark xii. 43). St. Cyprian remarks on this, that she put in more than all the others because she gave those two little pieces of money with the pure intention of pleasing God.
One of the best signs by which we may know whether a person’s work is done with the right intention is that if the work has not the effect desired he will not be at all disturbed. Another good sign is that when a person has completed any work and is spoken ill of because of it, or is repaid with ingratitude, he nevertheless remains contented and tranquil. On the other hand, if it happen to anyone to be praised for his work, he must not disquiet himself with the fear of being filled with vainglory; but should such a temptation come upon him only let him despise it in his heart and say with St. Bernard, “I did not begin it for thee, nor because of thee will I leave it.”
When, O my Jesus, shall I begin to love Thee truly? Miserable that I am! If I seek among my works for any that are good-for one work done only to please Thee, my Saviour-I shall not find it. Alas! then, have pity on me, and suffer not that I continue to serve Thee so ill up the time of my death.
II.
To work with an intention of acquiring more glory in Heaven is good, but the most perfect is the desire to give glory to God. Let us be sure that the more we divest ourselves of our earthly interest, so much the more will our Saviour increase our joy in Paradise. Blessed is he who labours only to give glory to God, and to follow His holy will. Let us imitate the love of the Blessed, who, in loving God, seek only to please Him. St. Chrysostom says: “If we can attain to the fulfilment of God’s pleasure, what more can we desire? If thou art counted worthy to do anything that pleases God, dost thou ask any other reward?”
This is that single eye which pierces the Heart of God with love towards us; as He says to the holy Spouse: Thou hast wounded my heart, my sister, my spouse; thou hast wounded my heart with one of thine eyes¬(Cant. iv. 9). This single eye signifies the one end that holy souls have in all their actions-that of pleasing God. And this was the counsel that the Apostle gave to his disciples: Therefore, whether you eat or drink or whatsoever else you do, do all to the glory of God -(1 Cor. x. 31). The Venerable Beatrice of the Incarnation, the first daughter of St. Teresa, said: “No price can be put on anything, however small, that is done entirely for God.” And with great reason she said this, for all works done for God are acts of Divine love. Purity of intention makes the lowest actions become precious, such as eating, working, recreation, when they are done from obedience and from a desire to please God.
We must, then, in the morning direct to God all the actions of the day; and it will be very useful to us to renew this intention at the beginning of every action, at least of the most important, such as Meditation, Communion, and Spiritual Reading-pausing a little in the beginning of these, like the holy hermit who, before beginning anything, lifted his eyes to Heaven and remained still; and when he was asked what he was doing, replied: “I am making sure of my aim.” My God, grant me Thy help that what remains of life I may spend only in serving and loving Thee. Make me overcome all, that I may please Thee, and do all only to fulfil Thy good pleasure; through the merits of Thy Passion, I ask it. O my great advocate, Mary, obtain for me this grace by thy prayers!
Spiritual Reading
SALVE, REGINA, MATER MISERICORDIAE![b] HAIL, HOLY QUEEN, MOTHER OF MERCY![/b]
I.-HOW GREAT SHOULD BE OUR CONFIDENCE IN MARY, WHO IS THE QUEEN OF MERCY
As the glorious Virgin Mary has been raised to the dignity of Mother of the King of kings, it is not without reason that the Church honours her, and wishes her to be honoured by all, with the glorious title of Queen.
“If the Son is a King,” says St. Athanasius, “the Mother who bore Him is rightly and truly considered a Queen and a Sovereign.” “No sooner had Mary,” says St. Bernardine of Sienna,” consented to be Mother of the Eternal Word” than she merited by this consent to be made Queen of the world and of all creatures.” “Since the flesh of Mary,” remarks the Abbot Arnold of Chartres, “was not different from that of Jesus, how can the royal dignity of the Son be denied to the Mother?” “Hence we must consider the glory of the Son, not only as being common to His Mother, but as one with her.”
And if Jesus is King of the Universe, Mary is also its Queen. “And as Queen,” says the Abbot Rupert, “she possesses, by right, the whole kingdom of her Son.” Hence St. Bernardine of Sienna concludes that “as many creatures as there are who serve God, so many there are who serve Mary: for as Angels and men, and all things that are in Heaven and on earth are subject to the empire of God, so are they also under the dominion of Mary!” The Abbot Guerricus, addressing himself to the Divine Mother on this subject, says: “Continue Mary, continue to dispose with confidence of the riches of thy Son; act as Queen, Mother, and Spouse of the King: for to thee belongs dominion and power over all creatures!”
Mary, then, is a Queen; but, for our common consolation, be it known that she is Queen so sweet, so clement, and so ready to help us in our miseries, that the holy Church wills that we should salute her in this prayer under the title of Queen of Mercy.
“The title of Queen,” remarks Blessed Albert the Great, “differs from that of Empress, which implies severity and rigour, in signifying compassion and charity towards the poor.” “The greatness of kings and queens,” says Seneca, “consists in relieving the wretched,” and whereas tyrants when they reign have their own good in view, kings should have that of their subjects at heart. For this reason it is that, at their consecration, kings have their heads anointed with oil, which is the symbol of mercy, to denote that; as kings, they should above all things nourish in their hearts feelings of compassion and benevolence towards their subjects.
Kings should, then, occupy themselves principally in works of mercy, but not so as to forget the just punishments that are to be inflicted on the guilty. It is, however, not thus with Mary, who, although a Queen, is not a Queen of Justice intent on the punishment of the wicked, but a Queen of Mercy, intent only on commiserating and pardoning sinners. And this is the reason for which the Church requires that we should expressly call her “the Queen of Mercy.” The great Chancellor of Paris, John Gerson, in his commentary on the words of David, These two things have I heard, that power belongeth to God, and mercy to thee, O Lord-(Ps. lxi. 12), says that the kingdom of God; consisting in justice and mercy, was divided by our Lord: the kingdom of justice he reserved for Himself, and that of mercy He yielded to Mary, ordaining at the same time that all mercies that are dispensed to men should pass through the hands of Mary, and be disposed of by her at will. These are Gerson’s own words: “The kingdom of God consists in power and mercy; reserving power to Himself, He, in some way, yielded the empire of mercy to His Mother.” This is confirmed by St. Thomas in his preface to the Canonical Epistles, saying, “that when the Blessed Virgin conceived the Eternal Word in her womb, and brought Him forth, she obtained half the kingdom of God; so that she is Queen of Mercy, as Jesus Christ is King of Justice.”
Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
VII.-HOW DESERVING JESUS CHRIST IS OF OUR LOVE ON ACCOUNT OF THE LOVE HE HAS SHOWN US IN HIS PASSION
I.
St. Bonaventure says there is no devotion more fitted for sanctifying a soul than meditation on the Passion of Jesus, Christ; hence he advises us to meditate every day upon the Passion, if we would advance in the love of God. “If you would make progress, meditate daily on the Passion of the Lord; for nothing works such an entire sanctification in the soul as the meditation of the Passion of Christ.” And before him St. Augustine, as de Bustis relates, said that one tear shed in memory of the Passion is worth more than fasting weekly on bread and water. Wherefore the Saints were always occupied in considering the sorrows of Jesus Christ: it was by this means that St. Francis of Assisi became a seraph. The Seraphic Saint was one day found shedding tears and crying out with a loud voice. Being asked the cause, “I weep,” he replied, “over the sorrows and ignominies of my Lord; and what causes me the greatest sorrow is, that men, for whom He suffered so much, live in forgetfulness of Him.” And on saying this he wept the more, so that this gentleman began also himself to weep.
O Jesus, bring continually to my remembrance, I beseech Thee, all that Thou hast suffered for me, so that I may never more forget to love Thee. O cords that bound my Jesus, bind me to Jesus; thorns that crowned my Jesus, pierce me with the love of Jesus; nails that transfixed my Jesus, nail me to the Cross of Jesus, that I may live and die united to Jesus. O Blood of Jesus, inebriate me with His holy love! O death of Jesus, make me die to every earthly affection!
Pierced feet of my Lord, I embrace you! Deliver me from hell which I have deserved. My Jesus, in hell I could no more love Thee, and yet I desire to love Thee always. Save me, my dearest Saviour; bind me to Thyself, that I may never again lose Thee. O Mary, refuge of sinners and Mother of my Saviour, help a sinner who wishes to love God, and who recommends himself to you: succour me for the love you bear to Jesus Christ.
II.
When St. Francis heard the bleating of a lamb, or saw anything which reminded him of the Passion of Jesus, he immediately shed tears. On one occasion, being sick, he was told to read some pious book. “My book,” he replied, ” is Jesus crucified.” Hence he did nothing but exhort his brethren to be ever thinking of the Passion of Jesus Christ. Tiepoli writes: “He who becomes not inflamed with the love of God by looking on Jesus dead upon the Cross, will never love at all.”
O Eternal Word, Thou hast spent three-and-thirty years in labours and fatigues; Thou hast given Thy life and Thy Blood for man’s salvation; in short, Thou hast spared nothing to make men love Thee; and how is it possible that there should be those who know this, and yet do not love Thee? O God, among these ungrateful ones I also may be numbered! I see the wrong I have done Thee; O my Jesus have pity upon me! I offer Thee this ungrateful heart-ungrateful, it is true, but penitent. Yes, I repent above every other evil, O my dear Redeemer, for having despised Thee! I repent, and I am sorry with my whole heart.
O my soul, love a God Who is bound like a criminal for thee; a God scourged like a slave for thee; a God made a mock king for Thee; a God, in short, dead upon a Cross, as the vilest outcast for thee! Yes, my Saviour, my God, I love Thee, I love Thee!
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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An act of Charity performed towards a neighbour will be accepted by Jesus Christ as done to Himself. I say to you, says the Redeemer, as long as you did it to one of these, my least brethren, you did it to me-(Matt. xxv. 40). St. Catharine of Genoa used to say our love of God is to be measured by our love for our neighbour.
I.
To love God without at the same time loving our neighbour is impossible. The same precept that prescribes love towards God imposes a strict obligation of brotherly Charity. And this commandment we have from God that he who loveth God love also his brother -(1 John iv. 21). Hence St. Thomas teaches that the love of God and the love of our neighbour proceed alike from Charity. For Charity makes us love God and our neighbour, because such is the will of God. Such, too, was the doctrine of St. John the Evangelist. St. Jerome relates that being asked by his disciples why he frequently recommended fraternal love, that holy Apostle replied: ” Becauce it is the precept of the Lord, and the fulfilment of it alone is sufficient.”
St. Catharine of Genoa once said to the Lord: “My God, Thou dost command me to love my neighbour; and I can love none but Thee.” “My child,” answered Jesus, “he that loves Me, loves whatsoever I love.” Indeed, when we love a person we also love his relatives, his servants, his likeness, and even his clothes, because we know he loves them. And why do we love our neighbours? It is because God loves them. Hence St. John says that if any man say I love God and hateth his brother, he is a liar-(l John iv. 20). But as hatred towards our neighbours is incompatible with the love of God, so an act of Charity performed in their regard will be accepted by Jesus Christ as done for Himself. Amen. I say to you, says the Redeemer, as long as you did it to one of these my least brethren you did it to me-(Matt. xxv. 40). St. Catharine of Genoa used to say that our love of God is to be measured by our love for our neighbour.
Ah, my Redeemer, how unlike I am to Thee! Thou wast all Charity towards Thy persecutors, and I am all rancour and hatred towards my neighbour. Thou didst pray with so much love for those who crucified Thee, and I immediately seek revenge against those who offend me. O God of love, give me Thy love.
II.
Oh. what a Paradise where Charity reigns! It is the delight of God Himself. Behold, says the Psalmist, how good and how pleasant it is for brethren to dwell together in unity-(Ps. cxxxii. 1). The Lord looks with complacency on the Charity of brethren and sisters who dwell together in unity, who are united by one will of serving God, and who seek only to sanctify one another that they may be all united one day in the land of bliss. The highest praise bestowed by St. Luke on the first Christians was that they had but one heart and soul. And the multitude of the believers had but one heart and one soul-(Acts. iv. 32). This unity was the fruit of the prayer of Jesus Christ Who before His Passion besought His Eternal Father to make His disciples one by holy Charity, as He and the Father are one. Holy Father, keep them in thy name … that they may be one as we also are-(John xvii. 11). This unity is one of the principal fruits of Redemption, as may be inferred from the prediction of Isaias: The wolf shall dwell with the lamb; and the leopard shall lie down with the kid. They shall not hurt, nor shall they kill in all my holy mountain-(Is. xi. 6, 9). Yes, the followers of Jesus, though of different countries and of different dispositions, shall live in peace with one another, each seeking by holy Charity to accommodate himself to the wishes and inclinations of the other. (And as a certain author has well remarked, what does a community of religious mean but a union of many by will and desire so as to form but one person?) It is Charity that maintains union; for it is not possible that all should have congenial dispositions. It is Charity that unites the hearts of all, and makes them bear one another’s burdens, and conform to the will of each other.
St. John Climacus relates that in the vicinity of Alexandria there was a celebrated monastery, where, because they loved one another so cordially in holy Charity, all the Religious enjoyed the peace of Paradise. In general the first that perceived a disagreement between two of the Religious was able to restore peace by a mere sign. But if they could not be reconciled, both were sent as exiles to a neighbouring house, and were told at their departure that the abode of two, demons in the monastery could be no longer profitable to the Community.
O Lord, abandon me not to my passions. Give me strength to love and to do good to all who injure me. For the sake of Thy Blood, O Jesus, permit me not to be separated from Thee. O Mother of God, pray to Jesus for me.
Spiritual Reading
SALVE, REGINA, MATER MISERICORDIAE! HAIL HOLY QUEEN, MOTHER OF MERCY!
II.-HOW GREAT SHOULD BE OUR CONFIDENCE IN MARY. WHO IS THE QUEEN OF MERCY
The Eternal Father made Jesus Christ the King of Justice, and consequently universal Judge of the world: and therefore the Royal Prophet sings: Give to the King thy judgment, O God, and to the King’s Son thy justice -(Ps. ly..xi. 2). Here a learned interpreter takes up the sentence, and says: “O Lord, Thou hast given justice to Thy Son because Thou hast given mercy to the King’s Mother.” And on this subject St. Bonaventure, paraphrasing the words of David, thus interprets them: “Give to the King Thy judgment, O God, and Thy mercy to the Queen His Mother.” Ernest, Archbishop of Prague, also remarks, ” that the Eternal Father gave the office of Judge and Avenger to the Son, and that of showing mercy and relieving the necessitous to the Mother.” This was foretold by the Prophet David, for he says that God, so to speak, consecrated Mary Queen of Mercy, anointing her with the oil of gladness: God hath anointed thee with the oil of gladness-(Ps. xliv. 8), in order that we miserable children of Adam may rejoice, remembering that in Heaven we have this great Queen, overflowing with the unction of mercy and compassion towards us: and thus we can say with St. Bonaventure, ” O Mary, thou art full of the unction of mercy and of the oil of compassion.”
And how beautifully does not Blessed Albert the Great apply to this subject the history of Queen Esther, who was herself a great type of our Queen Mary!
We read, in the fourth chapter of the Book of Esther, that in the reign of Assuerus, a decree was issued by which all Jews were condemned to death. Mardochai, who was one of the condemned, addressed himself to Esther, in order that she might interpose with Assuerus and obtain the revocation of the decree, and thus be the salvation of all. At first Esther declined the office, fearing that such a request might irritate the king still more; but Mardochai reproved her, sending her word that she was not to think only of saving herself, for God had placed her on the throne to obtain the salvation of all the Jews: Think not that thou mayest save thy life only, because thou art in the king’s house, more than all the Jews-(Esth. iv. 13). And so can we poor sinners address our Queen Mary, should she show any repugnance to obtain of God our delivery from the chastisement we have justly deserved: “Think not, O Lady, that God has raised thee to the dignity of Queen of the world only to provide for thy own good; but in order that, being so great, thou mightest be better able to compassionate and assist us miserable creatures.”
As soon as Assuerus saw Esther standing before him he asked her, with love, what she came to seek. What is thy request? The Queen replied: If I have found favour in thy sight, O King … give me my people, for which I request-(Esth. vii. 2, 3). Assuerus granted her request, and immediately ordered the revocation of the decree. And now, if Assuerus, through love for Esther granted, at her request, salvation to the Jews, how can God refuse the prayers of Mary, loving her immensely as He does, when she prays for poor miserable sinners who recommend themselves to her, and says to Him: ” My King and my God, if ever I have found favour in Thy sight give me my people for which I ask. The Divine Mother well knows that she was the blessed, the holy one, the only one of the human race, who found the grace lost by all mankind; well does she know that she is the beloved one of her Lord, loved more than all the Saints and Angels together. Is it possible, then, that God should refuse her? And who is ignorant of the power of the prayers of Mary with God? The law of clemency is on her tongue-(Prov. xxxi; 26). Each of her prayers is, as it were, an established law for our Lord, that He should show mercy to all for whom she intercedes. St. Bernard asks why the Church calls Mary “the Queen of Mercy”? And he replies that “it is because we believe that she opens the abyss of the mercy of God to whomsoever she wills, when she wills, and as she wills; so that there is no sinner, however great, who is lost if Mary protects him.”
Evening Mediation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
VIII.-HOW MUCH JESUS CHRIST DESERVES TO BE LOVED BY US ON ACCOUNT OF THE LOVE HE HAS SHOWN US IN INSTITUTING THE MOST HOLY SACRAMENT OF THE ALTAR
I.
Jesus, knowing that his hour was come, that he should pass out of this world to the Father; having loved his own . .. he loved them unto the end-(John xiii. 1). Our most loving Saviour, knowing that His hour was now come for leaving this earth, desired before He went to die for us, to leave us the greatest possible mark of His love; and this was the gift of the most Holy Sacrament. St. Bernardine of Sienna remarks that men remember more continually, and love more tenderly, the signs of love which are shown to them at the hour of death. Hence it is the custom that friends, when about to die, leave to those persons they have loved some gift, such as a garment or a ring, as a memorial of their affection. But what hast Thou, O my Jesus, left us, when quitting this world, in memory of Thy love? Not, indeed, a garment or a ring, but Thine own Body, Thy Blood, Thy Soul, Thy Divinity, Thy whole Self, without reserve. “He gave thee all,” says St. John Chrysostom; ” He left nothing for Himself.”
II.
The Council of Trent says that in this gift of the Eucharist Jesus Christ desired, as it were, to pour forth all the riches of the love He had for men. And the Apostle observes that Jesus desired to bestow this gift upon men on the very night itself when they were planning His death; The same night in which he was betrayed, he took bread; and giving thanks, broke and said: Take ye and eat; this is my body-(1 Cor. xi. 23-24). St. Bernardine of Sienna says that Jesus Christ, burning with love for us, and not content with being prepared to give His life for us, was constrained by the excess of His love to perform a greater work before He died; and this was to give His own Body for our Food.
This Sacrament, therefore, was rightly named by St. Thomas, “the Sacrament of love; the pledge of love.” Sacrament of love, for love was the only motive which induced Jesus Christ to give us in It His whole Self. Pledge of love, so that if we had ever doubted His love, we should have in this Sacrament a pledge of it; as if our Redeemer, in leaving us this gift, had said; O souls, if you ever doubted My love, behold I leave you Myself in this Sacrament; with such a pledge you can never any more doubt that I love you, and love you to excess.
"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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Put ye on, therefore, as the elect of God, holy and beloved, the bowels of mercy-(Col. iii. 12). The followers of Jesus Christ should be clothed, not only with Charity, but with the bowels of charity, so that in all their actions they should be clothed and encompassed around with Charity. They should love each one as if for each they had the tenderest affection. “Charity,” says St. Augustine, “does not grieve much even when she thinks well of the bad.”
I.
To practise charity in thought, you must, in the first place, endeavour to banish all rash judgments, suspicions, and doubts. To entertain a rash doubt regarding another is a defect; to indulge a positive suspicion is a greater fault, and to judge with certainty without certain grounds that another has sinned is still more criminal before God. Whoever judges rashly of his neighbour shall be judged with severity. Judge not, that you may not be judged. For with what judgment you judge you shall be judge-(Matt. vii. 1). But although it is sinful to judge evil of others without certain grounds, still it is not a violation of the Divine law to suspect or even to judge evil of them when we have certain motives for such suspicions or judgments. However, the safest and most charitable rule is to think well of all, and to banish all such judgments and suspicions. Charity, says the Apostle, thinketh no evil -(1 Cor. xiii. 5). If by your office you are not charged with the correction of others, endeavour always to judge favourably of all. St. Jane Frances de Chantal used to say that “in our neighbour we should observe only what is good.” Should you sometimes through mistake praise in others what is censurable, you will never have reason to repent of your error. “Charity,” says St. Augustine, ” does not grieve much even when she thinks well of the bad.” St. Catharine of Bologna once said: ” I have lived for many years in religion, and have never thought ill of any of my sisters; because I know that a person who appears to be imperfect may be more dear to God than another whose conduct is much more exemplary.” Be careful, then, not to indulge in observing the defects and concerns of others, nor to imitate the example of those who go about asking what others say of them, and thus fill their minds with suspicions, and their hearts with bitterness and aversions. Listen not to them who tell you that others have spoken of your defects, and ask not from them the names of those who dispraised you. In such tales there is, in general, a great deal of exaggeration. Let your conduct be such as deserves praise from all, but regard not what is said of you. When told that anyone has charged you with a certain fault, let your answer be that others know you but little; and that, were they aware of all your defects, they would say a great deal more of you; or you may say that only God is to be your judge.
II.
When our neighbour is visited with any infirmity, loss, or other calamity, charity obliges us to regret his misfortune at least with the superior will. I say with the superior will, for concupiscence always appears to take a certain delight in hearing that a calamity has befallen an enemy. But that delight is not culpable as long as it is resisted by the will. Whenever the inferior appetite solicits the will to rejoice at the misfortune of others, pay no more attention to its criminal solicitations than you would to a dog that barks without reason; but endeavour to excite in the superior will sentiments of regret at their distress. It is indeed sometimes lawful to rejoice at the good effects that are likely to result from the temporal afflictions of others. For example, it is not forbidden to be glad from a motive of his conversion, or of the cessation of scandal, that a notorious and obstinate sinner has been visited with sickness. However, should he have offended us, the joy occasioned by his infirmity may be the fruit of passion as well as of zeal. “It may indeed often happen,” says St. Gregory, “that, without losing charity, we rejoice at: the ruin of an enemy; and that without incurring the guilt of envy we feel sorrow at his exaltation, when by his downfall we think that others will be justly exalted, and when we fear that by his prosperity many will be unjustly oppressed.”
Spiritual Reading
SALVE, REGINA, MATER MISERICORDlAE! HAIL, HOLY QUEEN, MOTHER OF MERCY!
III.-HOW GREAT SHOULD BE OUR CONFIDENCE IN MARY WHO IS THE QUEEN OF MERCY
May it not, perhaps, be feared that Mary would not deign to interpose for some sinners because they are so overloaded with crimes? Or perhaps we ought to be overawed at the majesty and holiness of this great Queen? “No,” says St. Gregory VII, “for the higher and more holy she is, the greater is her sweetness and compassion towards sinners who have recourse to her with the desire to amend their lives.” Kings and queens, with their ostentation of majesty, inspire terror, and cause their subjects to fear to approach them: but what fear, says St. Bernard, can the miserable have of approaching this Queen of Mercy? “Why should human frailty fear to go to Mary? In her there is no austerity, nothing terrible: she is all sweetness, offering milk and wool to all.” Mary is not only willing to give, but she herself offers milk and wool to all: the milk of mercy to animate our confidence, and the wool of her protection against the thunderbolts of Divine justice.
Suetonius relates of the Emperor Titus that he could never refuse a favour, so much so that he sometimes promised more than he could grant; and when admonished of this he replied that a prince should never send away any person whom he admitted to his audience dissatisfied. Titus spoke thus, but in reality he must often have deceived or failed in his promises. Our Queen cannot deceive, and can obtain all that she wills for her clients. Moreover, “our Lord has given her so benign and compassionate a heart,” says Lanspergius, “that she cannot send away anyone dissatisfied who prays to her.” But how, to use the words of St. Bonaventure, canst thou, O Mary, who art the Queen of Mercy, refuse to succour the miserable? And “who,” asks the Saint, “are the subjects for mercy, if not the miserable? And since thou art the Queen of Mercy,” he continues, “and I am the most miserable of sinners, it follows that I am the first of thy subjects. How, then, O Lady, canst thou do otherwise than exercise thy mercy on me?” Have pity on us, then, O Queen of Mercy, and take charge of our salvation.
“Say not, O holy Virgin,” says St. George of Nicomedia, “that thou canst not assist us on account of the number of our sins, for thy power and thy compassion are such, that no number of sins, however great, can outweigh them. Nothing resists thy power, for our common Creator, honouring thee as His Mother, considers thy glory as His own”: and the Son, “exulting in it, fulfils thy petitions as if He were paying a debt”; meaning thereby, that although Mary is under an infinite obligation to the Son for having chosen her to be His Mother, yet it cannot be denied that the Son is under great obligation to her for having given Him His humanity; and therefore Jesus, to pay as it were what He owes to Mary, and glorying in her glory, honours her in a special manner by listening to and granting all her petitions.
How great, then, should be our confidence in this Queen, knowing her great power with God, and that she is so rich and full of mercy that there is no one living on the earth who does not partake of her compassion and favour. This was revealed by our Blessed Lady herself to St. Bridget, saying: “I am the Queen of Heaven and the Mother of Mercy; I am the joy of the just and the door through which sinners are brought to God. There is no sinner on earth so accursed as to be deprived of my mercy; for all, if they receive nothing else through my intercession, receive the grace of being less tempted by devils than they would otherwise have been.” “No one,” she adds, “unless the irrevocable sentence has been pronounced” (that is, the one pronounced on the damned), “is so cast off by God, who will not return to God and enjoy His mercy, if he invokes my aid. I am called by all the Mother of Mercy, and truly the mercy of my Son towards men has made me thus merciful towards them.” She concludes by saying that miserable will he be, and miserable will he be for all eternity, who, in this life, having it in his power to invoke her, who is so compassionate to all, and so desirous to assist sinners, is miserable enough not to invoke her, and so is damned.
Let us, then, have recourse, and always have recourse, to this most sweet Queen, if we would be certain of salvation; and if we are alarmed and disheartened at the sight of our sins, let us remember that, it is in order to save the greatest and most abandoned sinners who recommend themselves to her that Mary is made the Queen of Mercy. Such have to be her crown in Heaven, according to the words addressed to her by her Divine Spouse: Come from Libanus, my spouse; come from Libanus, come: thou shalt be crowned; … from the dens of the lions from the mountains of the leopards-(Cant. iv. 8). And what are these dens of beasts but miserable sinners whose souls have become the home of sin, the most frightful monster that can be found. “With such souls,” says the Abbot Rupert, addressing our Blessed Lady, “saved by thy means, O great Queen Mary, wilt thou be crowned in Heaven; for their salvation will form a, diadem worthy of, and well-becoming, a Queen of Mercy.”
Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
IX.-HOW MUCH JESUS CHRIST DESERVES TO BE LOVED BY US ON ACCOUNT OF THE LOVE HE HAS SHOWN US IN INSTITUTING THE MOST HOLY SACRAMENT OF THE ALTAR
I.
St. Bernard calls the Eucharist “the love of loves”; because this gift comprehends all the other gifts bestowed Upon us by our Lord-creation, redemption, predestination to glory-so that the Eucharist is not only a pledge of the love of Jesus Christ, but of Paradise, which He desires also to give us. “In this Divine Banquet,” says the Church, “a pledge of future glory is given us.” Hence St. Philip Neri could find no other name for Jesus Christ in this Sacrament save that of Love: and so, when the Holy Viaticum was brought to him he was heard to exclaim: “Behold my Love! Give me my Love!”
The Prophet Isaias desired that the whole world should know the tender inventions our God has made use of wherewith to make men love Him. And who could ever have thought-if He Himself had not done it-that the Incarnate Word would hide Himself under the appearance of bread, in order to become Himself our Food? “Does it not seem folly,” says St. Augustine, “to say: Eat My Flesh; drink My Blood?” When Jesus Christ revealed to His disciples the Sacrament He desired to leave them they could not bring themselves to believe Him; and they left Him, saying: How can this man give us his flesh to eat? . . . This saying is hard, and who can hear it?-(John vi. 53, 61). But that which men could neither conceive nor believe the great love of Jesus Christ hath thought of and accomplished. Take ye and eat, said He to His disciples before He went to die; and through them to us all. Receive and eat: but what food shall that be, O Saviour of the world, which You desire to give us before You die? Take ye, and eat; this is my body. This is not earthly food; it is I Myself who give Myself entirely to you.
II.
And oh, with what desire does Jesus Christ pant to come into our souls in the Holy Communion! With desire I have desired to eat this pasch with you before I suffer (Luke xxii. 15). So He spoke on that night in which He instituted this Sacrament of love. With desire I have desired: so did the excessive love He bore us cause Him to speak, as St. Laurence Justinian remarks: “These are the words of most burning love.” And in order that everyone might easily receive Him, He desired to leave Himself under the appearance of bread; for if He had left Himself under the appearance of some rare or very costly food, the poor would have been deprived of Him: but no, Jesus would hide Himself under the form of bread, which costs but little, and can be found everywhere, in order that all in every country might be able to find Him and receive Him.
"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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Jesus is the only hope of our salvation. Neither is there salvation in any other-(Acts iv. 12). Oh, what a secure place of refuge shall we ever find in those sacred clefts of the rock, that is to say, in the Wounds of Jesus Christ! There shall we be set free from that feeling of distrust which the sight of our sins may produce. There shall we find weapons of defence against temptations; there shall we find sufficient strength to resist the assaults of the world.
I.
Jesus is the only hope of our salvation: There is no salvation in any other but him-(Acts iv. 12). I am the only door, says He; and he that shall enter in through Me shall assuredly find life eternal: I am the door; if anyone enter by me, he shall be saved–(John x. 9). And what sinner would ever have been able to hope for pardon if Jesus had not, by His Blood and by His Death, made satisfaction to the Divine justice for us? He shall bear their iniquities-(Is. liii.). It is by this that the Apostle encourages us, saying: If the blood of goats and of oxen sanctify such as are defiled to the cleansing of the flesh, how much more shall the blood of Christ, who, through the Holy Ghost, offered himself up to God, cleanse our conscience from dead works to serve the living God!-(Heb. ix. 13). If the blood of goats and of bulls offered up in sacrifice removed from the Jews the outward defilements of the body, that so they could be admitted to the worship of the Sanctuary, how much more shall the Blood of Jesus Christ, Who for love offered Himself up as a satisfaction for us, remove sin from our souls to enable us to serve our God Most High!
Our loving Redeemer, having come into the world for no other end than that of saving sinners, and beholding the sentence of condemnation already recorded against us for our sins, what was it, then, He did? He, by His own Death, paid the penalty that was due to ourselves; and with His own Blood cancelling the sentence of the condemnation in order that the Divine justice might no more seek from us the satisfaction due, He nailed it to the same Cross whereon He died: Blotting out the handwriting of the decree that was against us, which was contrary to us. ..and the same he took out of the way, fastening it to the cross-(Col. ii. 14).
Christ entered once into the holy place, having found eternal redemption-(Heb. ix. 12). Ah, my Jesus, hadst Thou not found this mode of obtaining pardon for us, who would ever have been able to find it? It was with reason that David cried out, Declare his ways¬(Ps. ix. 12). Make known, O ye blessed, the loving contrivances which our God has employed in order to save us. Since then, O my sweet Saviour, Thou hast had such a love for me, cease not from exercising mercy towards me. Thou, by Thy Death, hast rescued me from the hands of Lucifer: into Thy hands do I consign my soul; it is for Thee to save it: Into thy hands I commend my spirit; thou hast redeemed me, O God of truth.
II.
Little children, these things I write to you, that you may not sin: but if any man sin, we have an Advocate with the Father, Jesus Christ the Just, and he is the propitiation tor our sins-(l John ii. 1). Jesus Christ did not with His Death bring to an end His intercession for us with the Eternal Father: even at the present moment He is acting as our Advocate; and it seems as if He knew not what else to do in Heaven, as St. Paul writes, but to move the Father to exercise mercy towards us: ever living to make intercession for us¬(Heb. vii. 25). And the Apostle adds that this is the end for which our Saviour is ascended into Heaven: that he may now appeal in the presence of God for us-(Heb. ix. 24}. As rebels are driven away from the presence of their king, so should we sinners have never more been deemed worthy of admission into the Presence of our God, even so much as to ask His pardon; but Jesus, as our Redeemer, makes appearance for us in the Divine Presence, and, through His merits, obtains for us the grace that we had lost: You are come to Jesus the Mediator, and to the sprinkling of blood, which speaketh better than Abel-(Heb. xii. 24}. Oh, with how much greater effect does the Blood of the Redeemer implore for us the Divine mercy, than did the blood of Abel plead for chastisement on Cain! My justice, said God to St. Mary Magdalen de Pazzi, is transformed into mercy by the vengeance taken on the innocent flesh of Jesus Christ. The Blood of this My Son pleads not with Me for vengeance, like the blood of Abel, but pleads only for mercy and pity; and at the sound of this voice My justice cannot but rest appeased. This Blood so binds the hands of Justice that, so to speak, it cannot stir to take that vengeance upon sins which it used to take before.
Forget not the kindness of thy surety-(Ecclus. xxix. 19}. Ah, my sweet Saviour, Jesus, I was already incapable, after my sins, of making satisfaction to the Divine justice, when Thou, by Thy Death, wert willing to make satisfaction for me. Oh, what ingratitude would mine be now were I to be unmindful of this Thy so great mercy! No, my Redeemer, never will I be unmindful of it; I desire to be ever thanking Thee for it, and to show forth my thankfulness by loving Thee, and doing all that I can to please Thee. Do Thou aid me by that grace which Thou hast, by so many sufferings, merited for me. I love Thee, my Jesus, my Love, my Hope!
Spiritual Reading
SALVE, REGINA, MATER MISERICORDIAE! HAIL, HOLY QUEEN, MOTHER OF MERCY!
IV.-HOW MUCH OUR CONFIDENCE IN MARY SHOULD BE INCREASED BECAUSE SHE IS OUR MOTHER
It is not without a meaning, nor by chance, that Mary’s clients call her Mother; and indeed they seem unable to invoke her under any other name, and never tire of calling her Mother. Mother, yes! for she is truly our Mother; not indeed carnally, but spiritually, that is of our souls and of our salvation.
Sin, by depriving our souls of Divine grace, deprived them also of life. Jesus, our Redeemer, with an excess of mercy and love, came to restore this life by His own death on the Cross, as He Himself declared: I am come that they may have life, and may have it more abundantly-(John x. 10}. He says more abundantly; for, according to theologians, the benefit of Redemption far exceeded the injury done by Adam’s sin. So that by reconciling us with God He made Himself the Father of souls in the law of grace, as it was foretold by the Prophet Isaias: He shall be called the Father of the world to come, the Prince of Peace-(Is. ix. 6). But if Jesus is the Father of our souls, Mary is also their Mother; for she, by giving us Jesus, gave us true life; and afterwards, by offering the life of her Son on Mount Calvary for our salvation, she brought us forth to the life of grace.
On two occasions, then, according to the holy Fathers, Mary became our spiritual Mother.
The first, according to Blessed Albert the Great, was when she merited to conceive in her virginal womb the Son of God. St. Bernardine of Sienna says the same thing more distinctly, for he tells us that when at the Annunciation the most Blessed Virgin gave the consent which was expected by the Eternal Word before becoming her Son, she from that moment asked our salvation of God with intense ardour, and took it to heart in such a way that from that moment, as a most loving Mother, she bore us in her womb.”
In the second Chapter of St. Luke, the Evangelist, speaking of the birth of our Blessed Redeemer, says that Mary brought forth her first-born son-(Luke i. 7). Then, remarks an author, “since the Evangelist asserts that on this occasion the most Holy Virgin brought forth her first-born, must we suppose that she had afterwards other children?” But then he replies to his own question, saying, ” that as it is of Faith that Mary had no other children according to the flesh than Jesus, she must have had other spiritual children, and we are those children.” This was revealed by our Lord to St. Gertrude, who was one day reading the above text, and was perplexed and could not understand how Mary, being the Mother of Jesus only, could be said to have brought forth her first-born. God explained it to her, saying that Jesus was Mary’s first-born according to the flesh, but that all mankind were her second-born according to the spirit.
From what has been said we can understand that passage of the sacred Canticles: Thy belly is like a heap of wheat, set about with lilies-(Cant. vii. 2). This is explained by St. Ambrose, who says: “Although in the most pure womb of Mary there was but one grain of corn, which was Jesus Christ, yet it is called a heap of wheat, because all the elect were virtually contained in it”; and as Mary was also to be their Mother, in bringing forth Jesus, He was called, and truly was, the Firstborn of many brethren. And the Abbot William writes in the same sense, saying: “that Mary, in bringing forth Jesus, our Saviour and our Life, brought forth many unto salvation; and by giving birth to Life itself, she gave life to many.”
Evening Mediation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
X.-HOW MUCH JESUS CHRIST DESERVES TO BE LOVED BY US ON ACCOUNT OF THE LOVE HE HAS SHOWN US IN INSTITUTING THE MOST HOLY SACRAMENT OF THE ALTAR
I.
In order to excite us to receive Him in the Holy Communion, Jesus not only exhorts us to do so by many invitations-Come, eat my bread; and drink the wine which I have mingled for you-(Prov. ix. 5); Eat, O friends, and drink-(Cant. v. I)-speaking of this Heavenly Bread and Wine-but He even gives us a formal precept: Take ye, and eat; this is my body. And more than this; that we may go and receive Him, He entices us with the promise of Paradise. He that eateth my flesh hath everlasting life-(John vi. 55). He that eateth this bread shall live for ever-(John vi. 59). And, still more, He threatens us with hell, and exclusion from Paradise if we refuse to communicate. Except you eat the flesh of the Son of Man you shall not have life in you-(John vi. 54). These invitations, these promises, these threats, all proceed from the great desire He has to come to us in this Sacrament. But why is it that Jesus so desires that we should receive Him in the Holy Communion? Here is the reason. St. Denis says that love always sighs after and tends to union; and so also says St. Thomas: “Lovers desire to become one.” Friends who really love each other would like to be so united as to become one person. Now this is what the infinite love of God for man has done; that He should not only give us Himself in the eternal kingdom, but even in this life permit men to possess Him in the most intimate union, by giving them Himself, whole and entire, under the appearance of bread in this Sacrament. He stands as though behind a wall, and looks, as it were, through a closed lattice: Behold he standeth behind our wall, looking through the windows, looking through the lattices-(Cant. ii. 9}. It is true we do not see Him; but He sees us, and is there really present: He is present in order that we may possess Him: but He hides Himself from us to make us desire Him: and as long as we have not reached our true country, Jesus desires to give Himself wholly to us, and to remain united with us.
II.
He could not satisfy His love by giving Himself to the human race by His Incarnation and by His Passion, dying for all men upon the Cross; but desired to find out a way whereby He might give Himself entirely to each one of us in particular; and for this end He instituted the Sacrament of the Altar in order to, unite Himself wholly to each: He that eateth my flesh, He said, abideth in me and I in him-(John vi. 57). In the Holy Communion Jesus unites Himself to the soul, and the soul to Jesus; and this is not a union of mere affection, but it is a true and real union. Hence St. Francis. de Sales says: “In no other action can the Saviour be considered “more tender or more loving than in this, in which He annihilates Himself, so to say, and reduces Himself to food, in order to penetrate our souls and to unite Himself to the hearts of His faithful.” St. John Chrysostom says that Jesus Christ, through the ardent love He bore us, desired so to unite Himself with us as to become one and the same thing with us. “He mingled Himself with us that we might be one thing; for this is the property of those who ardently 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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All who love Me love what I love, said Jesus to St. Catharine of Genoa. Now, as there never was and never will be anyone who loved God as much as Mary loved Him, so there never was and never will be anyone who loved her neighbour as much as she did. Great was the mercy of Mary towards the wretched when she was an exile here on earth, but far greater is it now that she reigns in Heaven.
I.
Love of God and love of our neighbour are commanded by the same precept: And this commandment we have from God, that he who loveth God love also his brother-(l John iv. 21). St. Thomas says that the reason for this is that he who loves God loves all that God loves. St. Catharine of Genoa one day said: “Lord, Thou willest that I should love my neighbour, and I can love none but Thee.” God answered her in these words: “All who love Me love what I love.” But as there never was, and never will be, anyone who loved God as much as Mary loved Him, so there never was, and never will be, anyone who loved her neighbour as much as she did.
Father Cornelius a Lapide, on these words of the Canticles, King Solomon hath made him a litter of the wood of Libanus . . . the midst he covered with charity for the daughters of Jerusalem-(Cant. iii. 9, 10), says, “this litter was Mary’s bosom, in which the Incarnate Word dwelt, filling it with charity for the daughters of Jerusalem; for Christ, Who is love itself, inspired the Blessed Virgin with charity in its highest degree, that she might succour all who had recourse to her.”
So great was Mary’s charity when on earth that she succoured the needy without even being asked; as was the case at the marriage-feast of Cana, when she told her Son that family’s distress, They have no wine-(John il. 3), and asked Him to work a miracle. Oh, with what speed did she fly when there was question of relieving her neighbour! When she went to the house of Elizabeth to fulfil an office of charity, she went into the hill-country with haste-(Luke i. 39). She could not, however, more fully display the greatness of her charity than she did in the offering which she made of her Son to death for our salvation. On this subject St. Bonaventure says: “Mary so loved the world as to give her only-begotten Son.” Hence St. Anselm exclaims: “O blessed amongst women, thy purity surpasses that of the Angels, and thy compassion that of the Saints!” “Nor has this love of Mary for us,” says St. Bonaventure, ” diminished now that she is in Heaven; but it has increased, for now she better sees the miseries of men.” And therefore the Saint goes on to say: “Great was the mercy of Mary towards the wretched when she was still in exile on earth; but far greater is it now that she reigns in Heaven.”
O Mother of mercy, thou wast all filled with the love of God, obtain for me His pure and holy love. Thou wast all love towards thy neighbour, obtain for me charity towards my neighbour. O Mary, make me a Saint.
St. Agnes assured St. Bridget that “there was no one who prayed without receiving grace through the charity of the Blessed Virgin.” Unfortunate, indeed, should we be, did not Mary intercede for us! Jesus Himself, addressing the same Saint, said: “Were it not for the prayers of My Mother, there would be no hope of mercy.” Blessed is he, says the Divine Mother, who listens to my instructions, pays attention to my charity, and, in imitation of me, exercises it himself towards others: 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). St. Gregory Nazianzen assures us that “there is nothing by which we can with greater certainty gain the affection of Mary than by charity towards our neighbour.” Therefore, as God exhorts us, saying, Be ye merciful, as your Father is also merciful -(Luke vi. 36), so also does Mary seem to say to all her children: “Be ye merciful, as your Mother is also merciful.” It is certain that our charity towards our neighbour will be the measure of that which God and Mary will show us: Give, and it shall be given, to you. For with the same measure that you shall mete withal, it shall be measured to you again.-(Luke vi. 38). St. Methodius used to say, ” Give to the poor, and receive Paradise.” For the Apostle writes that charity towards our neighbour renders us happy both in this world and in the next: But piety is profitable to all things, having promise of the life that now is, and of that which is to come-(1 Tim. iv. 8). St. John Chrysostom, on these words of Proverbs, he that hath mercy on the poor lendeth to the Lord-(Prov. xix. 17), makes a remark to the same effect, saying, “He who assists the needy makes God his debtor.”
O Mother of Mercy, thou art full of charity for all; forget not my miseries; thou seest them full well. Recommend me to God, who denies thee nothing. Obtain for me the grace to imitate thee in holy charity, as well towards God as towards my neighbour. Amen.
Spiritual Reading
SALVE, REGINA, MATER MISERICORDIAE! HAIL, HOLY QUEEN, MOTHER OF MERCY!
V.-HOW MUCH OUR CONFIDENCE IN MARY SHOULD BE INCREASED BECAUSE SHE IS OUR MOTHER
The second occasion on which Mary became our spiritual Mother, and brought us forth to the life of grace, was when she offered to the “Eternal Father the life of her beloved Son on Mount Calvary, with so hitter sorrow and suffering. So that St. Augustine declares that “as she then co-operated by her love in the birth of the faithful to the life of grace, she became the spiritual Mother of all who are members of the one Head, Christ Jesus.” This we are given to understand by the following verse of the sacred Canticles, and which refers to the most Blessed Virgin: They have made me keeper in the vineyards; my vineyard I have not kept-(Cant. i. 5), St. William says that “Mary, in order that she might save many souls, exposed her own to death”; meaning that to save us she sacrificed the life of her Son. And who but Jesus was the soul of Mary? He was her life, and all her love. And therefore the Prophet Simeon foretold that a sword of sorrow would one day transpierce her own most blessed soul-(Luke ii. 35). And this was precisely the lance which transpierced the side of Jesus, Who was the soul of Mary. Then it was that this most Blessed Virgin brought us forth by her sorrows to eternal life: and thus we can all call ourselves the children of the sorrows of Mary. Our most loving mother was always, and in all things, united to the will of God. “And therefore,” says St. Bonaventure, “when she saw the love of the Eternal Father towards men to be so great that, in order to save them He willed the death of His very own Son; and, further, seeing the love of the Son in wishing to die for us, in order to conform herself to this excessive love of both the Father and the Son towards the human race, she also with her entire will offered, and consented to, the death of her Son, in order that we might be saved.”
It is true that, according to the Prophecy of Isaias, Jesus in dying for the redemption of the human race, chose to be alone. I have trodden the winepress alone -(Is. lxiii. 3), but, seeing the ardent desire of Mary to aid in the salvation of man, He disposed it so that she, by the sacrifice and offering of the life of her Jesus, should co-operate in our salvation, and thus become the Mother of our souls. This our Saviour signified, when, before expiring, He looked down from the Cross on His Mother and on the disciple St. John, who stood at its foot, and, first addressing Mary, He said: Behold thy son-(John xix. 26); as it were, saying: Behold, the whole human race, which by the offer thou makest of My life for the salvation of all, is even now being born to the life of grace. Then, turning to the disciple, Jesus said, Behold thy mother-(John xix. 27}. ” By these words,” says St. Bernardine of Sienna, “Mary, by reason of the love she bore them, became the Mother, not only of St. John, but of all men.” And Silveira remarks that St. John himself, in stating this fact in his Gospel, says: “After that He saith to the disciple Behold thy mother.” Here observe well that Jesus Christ did not address Himself to St. John, but to the disciple, in order to show that He then gave Mary to all who are His disciples, that is to say to all Christians, that she might be their Mother. “John is but the name of one, whereas the word disciple is applicable to all; therefore our Lord makes use of a name common to all, to show that Mary was given as a Mother to all.”
The Church applies to Mary these words of the sacred Canticles: I am the mother of fair love-(Ecclus. xxiv. 24); and a commentator explaining them says that the Blessed Virgin’s love renders our souls beautiful in the sight of God, and also makes her, as a most loving Mother, receive us as her children, ” she being all love towards those whom she has thus adopted.” And what Mother, exclaims St. Bonaventure, loves her children and attends to their welfare as thou lovest us and carest for us, O most sweet Queen! “For dost thou not love us and seek our welfare far more without comparison than any earthly mother?”
Evening Mediation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XI.-HOW MUCH JESUS CHRIST DESERVES TO BE LOVED BY US ON ACCOUNT OF THE LOVE HE HAS SHOWN US IN INSTITUTING THE MOST HOLY SACRAMENT OF THE ALTAR
I.
“It was Thy wish, in short,” says St. Laurence Justinian, ” O God, enamoured of our souls, to make by means of this Sacrament, Thine own Heart, by an inseparable union, one and the same heart with ours!” St. Bernardine of Sienna adds that” the gift of Jesus Christ to us as our food was the last step of His love, since He gives Himself to us in order to unite Himself wholly with us, in the same way as food becomes united with him who partakes of it.” Oh, how delighted is Jesus Christ to be united with our souls! He one day said to His beloved servant, Margaret of Ypres, after Communion: ” See, my daughter, the beautiful union that exists between Me and thee! Come, then, love Me; and let us remain ever united in love, and let us never separate again.”
We must, then, be persuaded that a soul can neither do, or think of doing, any thing which gives greater pleasure to Jesus Christ, than to communicate frequently with dispositions suitable to the great Guest Whom she has to receive into her heart. I have said suitable, not indeed worthy dispositions; for if worthy were necessary who could ever communicate? Another God would alone be worthy to receive God. By suitable I mean such dispositions as become a miserable creature clothed with the unhappy flesh of Adam. Ordinarily speaking, it, is sufficient if a person communicates in a state of grace, and with a great desire of growing in the love of Christ. St. Francis de Sales said: “It is by love alone that we must receive Jesus Christ in the Communion, since it is through love alone that He gives Himself to us.” For the rest, with regard to the number of times a person should communicate, in this he should be guided by the advice of his spiritual father. Nevertheless, we should be aware that no state of life or employment, neither the married state nor business, prevents frequent Communion, when the director thinks it advisable, as Pope Innocent XI. has declared in his Decree of 1679, when he, says: “Frequent Communion must be left to the judgment of the confessors. . who, for lay persons in business or in the married state, must recommend it according as they see it will be profitable for their salvation.”
II.
We must next understand that there is nothing from which we can derive such profit as from Holy Communion. The Eternal Father has made Jesus Christ the Possessor of all His own heavenly treasures. The Father hath given all things into his hands-(John xiii. 3). Hence, when Jesus Christ comes to a soul in the Holy Communion, He brings with Him boundless treasures of grace; and consequently after Communion we can justly say, Now all good things came to me together with it. St. Denis says that the Sacrament of the Eucharist is far more powerful for the sanctification of souls than all other spiritual means of grace; and St. Vincent Ferrer, that one Communion does more for the soul than a week’s fasting on bread and water. In the first place, as the Council of Trent teaches, Communion is that great remedy which frees us from daily faults, and preserves us against mortal sins. It is said from daily faults, because, according to St. Thomas, a man is excited by means of this Sacrament to make acts of love, by which venial sins are forgiven. And it is said that we are preserved from mortal sins, because Communion increases grace, which will preserve us from great faults. Hence, Innocent III says that Jesus Christ delivered us from the power of sin by His Passion, but that by the Eucharist He delivers us from the power of sinning.
Frequent and daily Communion, inasmuch as it is most pleasing to Christ Our Lord and to the Catholic Church, is open to all the faithful of every class and condition; so that nobody who is in the state of grace and approaches the Sacred Table with a pure and devout intention should be prohibited therefrom.
“The right intention consists in this:-That whoever approaches the Sacred Table should do so-not from habit or vainglory. or impelled by human respect, but from a desire to please God. and to be closely united to Him, and to provide a Divine remedy for their infirmities and defects . . .
“In order that daily Communion should be promoted with greater prudence and more fruitful results, it is necessary that the advice of the confessor should previously be obtained. Let confessors beware. However, lest they should persuade anyone from daily Communion who is in the state of grace and approaches it with a right intention . . . “Extract from, the Decree of the Sacred Congregation of the Council on the Reception of Daily Communion which was graciously ratified, confirmed and ordered to be issued by His Holiness Pope Pius X. December 17. 1905.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
Posts: 10,705
Threads: 5,805
Joined: Nov 2020
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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