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St. Alphonsus Liguori: Daily Meditations for Third Week after Pentecost - Stone - 06-18-2023
Third Sunday After Pentecost
Morning Meditation
FEAST OF THE MOTHER OF PERPETUAL SUCCOUR
*The Feast of the Mother of Perpetual Succour is celebrated on the Sunday before the Feast of St. John the Baptist (June 24)
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Morning Meditation
FEAST OF THE MOTHER OF PERPETUAL SUCCOUR
*The Feast of the Mother of Perpetual Succour is celebrated on the Sunday before the Feast of St. John the Baptist (June 24)
The Blessed Virgin Mary has earned the beautiful and glorious title of Perpetual Succour, not only by her valiant deeds, but also by her great sufferings. Truly Mary was that valiant woman who put forth her hands to strong things, even to be the helper, the consoler, the Perpetual Succour of the Man-God Himself. To her the divine Child ever turned for sympathy, succour, and a sweet refuge, and never did He do so in vain. Surely she who was able to help and succour and comfort the Omnipotent God Himself when He became weak for our sakes, will be able to comfort and succour His poor creatures.
I.
Truly Mary, God’s great Mother, performed valiant deeds. She was the valiant woman who put forth her hands to strong things to help even Him Who made the world, to assist Him Who sustains all creation, to succour and console Him Who was the joy of Heaven and earth, and to save Him Who was the world’s Saviour-this was holy Mary’s work, these were her valiant deeds to which she put forth her hands, and therefore it was she received from the Lord the fruit of her glorious deeds, and became for man what she had been for God Himself, a helper, a consoler, a Mother of Perpetual Succour. The Sacred Picture itself speaks better than words. In that awful representation of suffering and sorrow the Mother’s breast is the Child’s perpetual succour, for there we see He clings, clasping her hand with His trembling fingers, and finding comfort and succour in her sheltering arms. She clasps Him to her bosom, kisses away the tears, hushes Him to sleep in her arms to drown if possible, by sweet lullabies, the horrid sounds and sights of His Passion that in vision haunt and scare Him. It was to her, and to her alone, He ever and always turned for succour and sweet refuge, and never did He turn in vain. Thus, we may well say, did God place in Mary’s keeping Him in Whom were all human infirmities, that Child of Sorrows, so that she might learn from experience how to compassionate and succour poor humanity in us. And when she had proved her fitness, her skill, her tenderness in succouring and comforting the suffering Head, she was left to the suffering members of His mystical Body, to be to us what she had ever been to Him, a most sweet Comforter, a Mother of Perpetual Succour.
II.
Consider what conditions are required in us that Mary may be our Mother of Perpetual Succour. We must be her children that she may be our Mother. An enemy or a stranger will not dare to claim, or hope to expect what is bestowed only on faithful, loving children -a mother’s affection, tender care and succour. As Mary’s true and faithful children we should love her very much, and above all we should sympathise with her, remembering the bitter sorrows she had to undergo in order to become our Perpetual Succour. The very rocks of Calvary were rent asunder, and melted to pity for Mother and Son. But it was our sins inflicted all those wounds and sorrows. For the sins of my people have I struck him-(Is. liii. 8). “Each one of our sins,” says St. Alphonsus, “afflicted the soul of Jesus Christ more than Crucifixion and Death afflicted His body.” What, then, asks the Saint, must have been the sufferings of Jesus, as yet in His Mother’s arms, when He saw before Him the immense array of all the crimes of men for which He was to make satisfaction! As by our sins we had part in inflicting life-long sorrow on the Mother of the Saviour, we should offer her life-long sympathy and pity.
We should have a child’s confidence in our heavenly Mother, such indeed as her Child Jesus Himself had. As represented in the holy Picture, what childlike trust does Jesus repose in His holy Mother! In all His wants, and in the midst of the sorrows that were continually before Him, the Child Jesus ever turned to His Mother for comfort and succour. With the arms of His Mother guarding Him, and resting on her bosom, the weak and helpless Child becomes strong and valiant, and turning resolutely gazes on the awful vision of the instruments of His Crucifixion and Death, exclaiming with the Prophet: I am prepared for scourges.
All Mary’s children should have the same unfailing, childlike trust in her power. However weak we may be of ourselves, we shall be made strong and resolute against the attacks of hell; patient, generous, and victorious in the midst of temptations and sufferings, provided only we fail not in our confidence in our Mother of Perpetual Succour. “She well understands our miseries and dangers,” says St. Alphonsus, “and this most clement and sweet Lady, compassionates and succours us with a Mother’s love.”
Let us, then, have perpetual recourse to Mary to make sure of her Perpetual Succour. Constant recourse to Mary is a pledge of eternal salvation, but yet, alas! too often in past times have we fallen because we had not recourse to her. Sinners though we are, let us turn to Mary in spite of our unworthiness. “O sinner,” says St. Alphonsus, “whoever you are, do not despair, but have recourse to this Lady with the assurance of being succoured,” for, he says, “she is all eyes to pity and succour us in our necessities.”
Behold, then, I have recourse to thee, most holy Mary. I have lost my Father, but thou art my Mother who must enable me to find Him. In this my so great misfortune I call thee to my aid: do thou succour me. And this is the grace I now ask of thee, and I conjure thee as far as I know how and can to obtain it for me-namely, in the assaults of hell always to have recourse to thee and to say to thee: O Mary, help me! Mother of Perpetual Succour, suffer me not to lose my God! Amen.
Spiritual Reading
CORAM SANCTISSIMO
EIGHTEENTH VISIT
CORAM SANCTISSIMO
EIGHTEENTH VISIT
One day Jesus will be seated on a throne of majesty in the Valley of Josaphat; but now, in the Most Blessed Sacrament, He is seated on a throne of love. Did a king, to show his love for a poor shepherd, go and live in his village, how great would be the ingratitude of this peasant did he not go often to visit him, knowing the king’s wish to see him, and that for this purpose he had come to reside there!
Ah, my Jesus, for love of me Thou dwellest in the Sacrament of the Altar. Could I, then, do so, my desire would be to remain night and day in Thy presence. If the Angels, O my Lord, filled with astonishment at the love Thou bearest us, remain always around Thee, it is but reasonable that I, seeing Thee for my sake on this altar, should endeavour to please Thee, at least by remaining in Thy presence to praise the love and goodness Thou hast for me: I will sing praise to thee in the sight of the angels; I will worship towards thy holy temple, and I will give glory to thy name; for thy mercy and for thy truth-(Ps. cxxxvii. 1, 2).
O God, present in this Most Holy Sacrament, O Bread of Angels, O heavenly Food, I love Thee, but Thou art not, neither am I, satisfied with my love. I love Thee; but I love Thee too little. Do Thou, my Jesus, make known to me the beauty, the immense goodness which I love; make my heart banish from itself all earthly affections, and give place to Thy divine love. To fill me with Thy love, and to unite Thyself all to me, Thou descendest every day from Heaven on our altars; it is, then, but just that I should think of nothing else but of loving, adoring, and pleasing Thee. I love Thee with my whole soul, I love Thee with all my affections. If Thou be graciously pleased to make me a return for this love, increase my love, render its flames more ardent; that thus I may always love Thee more, and desire more and more to please Thee.
Ejac. Jesus, my Love, give me love!
AN ACT OF SPIRITUAL COMMUNION
My Jesus, I believe that Thou art truly present in the Most Holy Sacrament. I love Thee above all things, and I desire to possess Thee within my soul. Since I am unable now to receive Thee sacramentally, come at least spiritually into my heart. I embrace Thee as already there, and unite myself wholly to Thee; never permit me to be separated from Thee.
VISIT TO MARY
As poor sick persons, who on account of their miseries are abandoned by all, find shelter in the public hospitals, so also the most miserable sinners, although discarded by all, find protection in the mercy of Mary, by whom they are never rejected; for God has placed her in the world as a receptacle and, as St. Basil says, a public hospital for sinners. Hence St. Ephrem also calls her “the asylum of sinners.” Therefore, my Queen, if I have recourse to thee, thou canst not reject me on account of my sins; nay, even the more wretched I am, the greater is the claim which I have upon thy protection, since God has created thee as the refuge of the most miserable. Therefore, to thee I have recourse, O Mary; I place myself under thy mantle. Thou art the refuge of sinners; thou art, then, my refuge, the hope of my salvation. If thou reject me, to whom shall I have recourse?
Ejac. Mary, my refuge, save me!
Concluding Prayer
Most holy Immaculate Virgin and my Mother Mary, to thee, who art the Mother of my Lord, and Queen of the world, the advocate, the hope, the refuge of sinners, I have recourse today I, who am the most miserable of all. I render thee my most humble homage, O great Queen, and I thank thee for all the graces thou hast conferred on me until now, particularly for having delivered me from hell, which I have so often deserved. I love thee, O most amiable Lady; and for the love which I bear thee, I promise to serve thee always, and to do all in my power to make others love thee also. I place in thee all my hopes; I confide my salvation to thy care. Accept me for thy servant, and receive me under thy mantle, O Mother of Mercy. And since thou art so powerful with God, deliver me from all temptations, or rather obtain for me the strength to triumph over them until death. Of thee I ask a perfect love of Jesus Christ. From thee I hope to die a good death.
O my Mother, for the love which thou bearest to God, I beseech thee to help me at all times, but especially at the last moment of my life. Leave me not, I beseech thee, until thou seest me safe in Heaven, blessing thee, and singing thy mercies for all eternity. Amen. So I hope. So may it be.
Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXXI.-HE THAT LOVES JESUS CHRIST SEEKS TO DETACH HIMSELF FROM EVERY CREATURE
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXXI.-HE THAT LOVES JESUS CHRIST SEEKS TO DETACH HIMSELF FROM EVERY CREATURE
I.
Anyone who would belong wholly to God must be free of all human respect. Oh, how many souls does this accursed respect keep far from God, and even separate them from Him for ever! For instance, if they hear mention made of some or other of their failings, oh, what do they not do to justify themselves, and to convince the world that it is a calumny! If they perform some good work, how industrious are they to circulate it everywhere! They would have it known to the whole world in order to be universally applauded. The Saints behave in a very different way; they would rather publish their defects to the whole world, in order to pass in the eyes of all for the miserable creatures which they really are in their own eyes; and, on the contrary, in practising any acts of virtue, they prefer to have God alone know of it; for their only care is to be acceptable to Him. It is on this account that so many of them were enchanted with solitude, mindful, as they were, of the words of Jesus Christ: But when thou dost alms, let not thy left hand know what thy right hand doth-(Matt. vi. 3-5). And again: But thou, when thou shalt pray, enter into thy chamber; and having shut the door, pray to thy Father in secret-(Matt. v. 6). But of all things, self-detachment is most needful; that is, detachment from self-will. Only once succeed in subduing yourself, and you will easily triumph in every other combat. “Vince teipsum -Conquer thyself,” was the maxim which St. Francis Xavier inculcated on all. And Jesus Christ said: If anyone will come after me, let him deny himself -(Matt. xvi. 24). Behold in a few words all that we need practise to become saints; to deny ourselves, and not to follow our own will: Go not after thy lusts, but turn away from thy own will-(Ecclus. xviii. 30). And this is the greatest grace, said St. Francis of Assisi, that we can receive from God: the power, namely, to conquer ourselves by denying self-will.
II.
St. Bernard writes that if all men would resist self-will, none would ever be damned: “Let self-will cease, and there will be no hell.” The same Saint writes that it is the baneful effect of self-will to contaminate even our good works: “Self-will is a great evil, since it renders thy good works no longer good.” As, for instance, were a penitent obstinately bent on mortifying himself, or on fasting, or on taking the discipline against the will of his director; we see that this act of penance, done at the instigation of self-will, becomes very defective. Unhappy the man that lives the slave of self-will, for he shall have a yearning for many things and shall not possess them; while, on the other hand, he will be forced to undergo many things distasteful and bitter to his inclinations: From whence are wars and contentions among you? Are they not hence, from your concupiscences which war in your members? You covet, and have not-(James iv. 1, 2). The first war springs from the appetite for sensual delights. Let us take away the occasion; let us mortify the eyes; let us recommend ourselves to God, and the war will be over. The second war arises from the covetousness of riches: let us cultivate a love of poverty, and this war will cease. The third war has its source in ambitiously seeking after honours: let us love humility and the hidden life, and this war, too, will be no more. The fourth war, and the most ruinous of all, comes from self-will. Let us practise resignation in all that happens to us, and the war will cease. St. Bernard tells us that whenever we see a person troubled, the origin of his trouble is nothing else than his inability to gratify self-will. “Whence comes disquiet,” says the Saint, ” except that we follow self-will?” Our Blessed Lord once complained of this to St. Mary Magdalen de Pazzi, in these words: “Certain souls desire My Spirit, but after their own fancy; and so they become incapable of receiving it.”
RE: St. Alphonsus Liguori: Daily Meditations for Third Week after Pentecost - Stone - 06-20-2023
Monday – Third Week After Pentecost
Morning Meditation
“HE WAS SUBJECT TO THEM.”
Morning Meditation
“HE WAS SUBJECT TO THEM.”
God created Adam and enriched him with gifts, but ungrateful man offended Him by rebelling, and thus both he and all his posterity remained deprived of divine grace and Paradise. What did the Eternal Father do to save lost man? He sent His own Son to become Man, and to die for man, in order that by His death He might pay man’s debts to divine justice and so restore him to divine grace. O God, what a subject of astonishment to the Angels, this great love of God to rebellious man!
I.
God created Adam and enriched him with gifts, but ungrateful man offended Him by rebelling, and thus he and all his posterity were deprived of divine grace and Paradise. Thus, then, all mankind was lost and without a remedy. Man had offended God, and therefore was incapable of giving Him an adequate satisfaction; it was necessary, then, that Divine Person should satisfy for man. What did the Eternal Father do to save lost man? He sent His own Son to become Man, and clothe Himself with the same flesh as sinful men, in order that by His death He might pay man’s debts to divine Justice, and thus obtain for man a restoration to divine grace.
O my God, if Thy infinite bounty had not discovered this remedy, who of us could ever have asked it or even imagined it?
O God, what a subject of wonder must not this great love which God showed to rebellious man have been to the Angels! What must they have said when they saw the Eternal Word become Man, and assume the same flesh as sinful man, insomuch that this Word Incarnate appeared to the whole world in the form of sinful man, as were all others. O my Jesus, how much do we not owe Thee, and how much more than others am I not indebted to Thee, who have offended Thee so much more than others! If Thou hadst not come to save me, what would have become of me for all eternity? Who could have saved me from the pains that I deserve? Mayest Thou be ever blessed and praised for so great love!
II.
But, O God, how few there are who show themselves grateful for so immense a love by faithfully loving their Redeemer! Alas! the greater part of men, after so incomparable a benefit, after so many great mercies and so much love, still say to God: Lord, we will not serve Thee; we choose rather to be the slaves of the devil and condemned to hell than be Thy servants. Listen to how God upbraids such thankless wretches: Thou hast burst my bands, and thou saidst: I will not serve-(Jer. ii. 20).
What say you? Have you too been one of these? And. tell me, whilst living far from God and the slave of the devil, have you felt really happy? Have you been at peace? Ah, no, the divine words can never fail: Because thou didst not serve the Lord thy God with joy and gladness of heart, thou shalt serve thy enemy in hunger and thirst and nakedness, and in want of all things-(Deut. xxviii. 47). Since thou hast preferred to serve thy enemy rather than serve thy God, behold how that tyrant has treated thee. He has made thee groan as a slave in chains, poor, afflicted, and deprived of every interior consolation. But come, rise up; God speaks to thee whilst thou mayest still be freed from the fetters of death which bind thee: Loose the bonds from off thy neck, O captive daughters of Sion-(Is. Iii. 2). Make haste while time is left. Unbind thyself, poor soul, who hast become the voluntary slave of hell; strike off these cursed chains that hold thee fast as a prey for hell, and bind thyself instead with My chains of gold, chains of love, chains of peace, chains of salvation: Her bands are a healthful binding-(Ecclus. vi. 31). But in what manner are souls bound to God? By love: Have charity, which is the bond of perfection-(Col. iii. 14). A soul that always walks by the single way of the fear of punishment, and from this single motive avoids sin, is always in danger of making a relapse before long into sin; but he that attaches himself to God by love is sure not to lose God as long as he loves Him.
O my Jesus, Thou hast been pleased to become a Servant for love of me, and in order to release me from the chains of hell; and not only the Servant of Thy Father, but of men and of executioners, even to the laying down of Thy life: and I, for the love of some wretched and poisonous pleasure, have so often forsaken Thy service, and have become the slave of the devil. A thousand times over I curse those moments in which, by a wicked abuse of my free-will, I despised Thy grace, O infinite Majesty! In pity pardon me, and bind me to Thyself with those delightful chains of love with which Thou keepest Thy chosen souls in closest union with Thee. I love Thee, O Incarnate Word; I love Thee, O my sovereign Good!
Spiritual Reading
CORAM SANCTISSIMO
NINETEENTH VISIT
CORAM SANCTISSIMO
NINETEENTH VISIT
It is sweet to everyone to be in the company of a dear friend; and shall we not find it sweet in this valley of tears to remain in the company of the best Friend we have, and Who can do us every kind of good: Who loves us with the most tender affection, and therefore dwell always with us? Behold, in the Most Blessed Sacrament we can converse at pleasure with Jesus, we can open our hearts to Him, we can lay our wants before Him, and we can ask Him for His graces; in a word, in this Sacrament we can treat with the King of Heaven in all confidence and without restraint. Joseph was only too happy when, as the Sacred Scripture tells us, God descended by His grace into His prison to comfort Him: She went down with him into the pit, and in bands she left him not-(Wisd. x. 13). But we are yet more highly favoured; for we have always with us in this land of miseries our God made Man, Who by His real presence, is with us all the days of our life, and comforts and helps us with the greatest affection and compassion. What a consolation it is to a poor prisoner to have an affectionate friend, who keeps him company, consoles him, gives him hope, succours him, and thinks of relieving him in his misery! Behold our Good Friend, Jesus Christ, Who in this Sacrament encourages us, saying: Behold, I am with you all days-(Matt. xxviii. 20). Behold Me, He says, I am all thine: I am come from Heaven into thy prison expressly to console thee, to help thee, to deliver thee. Welcome Me, and do so always; cling to Me, and thus thou wilt never feel thy miseries; and afterwards thou wilt, come with Me to My Kingdom, where I shall make thee perfectly happy.
O God, O incomprehensible ocean of love, since Thy condescension towards us is so great, that in order to dwell near us Thou descendest upon our altars, I resolve often to visit Thee; I am determined, as often as I possibly can, to enjoy Thy most sweet presence, which is the beatitude of the Saints in Heaven. Oh, could I but always remain in Thy presence, to adore Thee and to make Thee acts of love! Arouse, I beseech Thee, my soul, when through tepidity or worldly affairs it neglects to visit Thee. Enkindle in me a great desire always to remain near Thee in this Sacrament. Ah, my loving Jesus, would that I had always loved Thee! Would that I had always pleased Thee! I console myself that I still have time to do so, not only in the next life, but also in this. I am determined to do so; I am determined to love Thee indeed, my sovereign Good, my Love, my Treasure, my All. I will love Thee with all my strength.
Ejac. My God, help me to love Thee!
AN ACT OF SPIRITUAL COMMUNION
My Jesus, I believe that Thou art truly present in the Most Holy Sacrament. I love Thee above all things, and I desire to possess Thee within my soul. Since I am unable now to receive Thee sacramentally, come at least spiritually into my heart. I embrace Thee as already there, and unite myself wholly to Thee; never permit me to be separated from Thee.
VISIT TO MARY
The devout Bernardine de Bustis says: “O sinner, whoever you may be, despair not; but with confidence have recourse to this Lady; you will find her hands filled with mercies and graces.” And know also, that this most compassionate Queen has a greater desire to do you good than you can have to be succoured by her. I will ever, O my Lady, thank God for having taught me to know thee. Unfortunate indeed should I be did I not know thee, or did I forget thee; ill would it fare with my salvation. But, my Mother, I bless thee, I love thee and so great is my confidence in thee, that I place my whole soul in thy hands.
Ejac. O Mary, blessed is he who knows thee, and puts his trust in thee!
Concluding Prayer
Most holy Immaculate Virgin and my Mother Mary, to thee, who art the Mother of my Lord, and Queen of the world, the advocate, the hope, the refuge of sinners, I have recourse today I, who am the most miserable of all. I render thee my most humble homage, O great Queen, and I thank thee for all the graces thou hast conferred on me until now, particularly for having delivered me from hell, which I have so often deserved. I love thee, O most amiable Lady; and for the love which I bear thee, I promise to serve thee always, and to do all in my power to make others love thee also. I place in thee all my hopes; I confide my salvation to thy care. Accept me for thy servant, and receive me under thy mantle, O Mother of Mercy. And since thou art so powerful with God, deliver me from all temptations, or rather obtain for me the strength to triumph over them until death. Of thee I ask a perfect love of Jesus Christ. From thee I hope to die a good death.
O my Mother, for the love which thou bearest to God, I beseech thee to help me at all times, but especially at the last moment of my life. Leave me not, I beseech thee, until thou seest me safe in Heaven, blessing thee, and singing thy mercies for all eternity. Amen. So I hope. So may it be.
Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXXII.-HE THAT LOVES JESUS CHRIST SEEKS TO DETACH HIMSELF FROM EVERY CREATURE
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXXII.-HE THAT LOVES JESUS CHRIST SEEKS TO DETACH HIMSELF FROM EVERY CREATURE
I.
We must love God in the way that pleases God, and not that pleases ourselves. God will have us divested of all, in order to be united to Himself, and to be replenished with His Divine love. St. Teresa writes as follows: “The prayer of union appears to me to be nothing more than to die utterly, as it were, to all things in this world, for the enjoyment of God alone. One thing is certain, that the more completely we empty ourselves of creatures by detaching ourselves from them for the love of God, the more abundantly will He fill us with Himself, and the more closely shall we be united with Him.” Many spiritual persons would attain to union with God; but then they accept not the contradictions which God sends them: they fret at having to suffer from ill-health, from poverty, from affronts; but, for want of resignation, they will never come to a perfect union with God. Let us hear what St. Catherine of Genoa says: “To arrive at union with God, the contrarieties which God sends us are absolutely necessary: His purpose is to consume in us, by means of them, all irregular movements, both within and without. And hence all contempt, ailments, poverty, temptations, and other trials, are all indispensable, to give us the opportunity of fighting; that so, by the way of victory, we may eventually extinguish all inordinate movements, so as to be no longer sensible of them; furthermore, until we begin to find contradictions sweet for God’s sake, instead of bitter, we shall never arrive at divine union.”
O Jesus, my Love, my Hope, my Courage, and my Consolation, give me strength to be faithful to Thee! Grant me light, and make known to me from what I ought to detach myself; supply me too with a strong will to obey Thee in all things. O Love of my soul, I offer myself, and deliver myself up entirely, to satisfy the desire Thou hast to unite Thyself with me, that I may be wholly united with Thee, my God and my All. Come, then, my Jesus; come and take possession of my whole self, and occupy all my thoughts and all my affections. I renounce all my desires, all my comforts, and all created things; Thou alone art sufficient for me. Grant me the grace to think only of Thee, to desire only Thee, to seek only Thee, my Beloved and my only Good! O Mary, Mother of God, obtain for me holy perseverance!
II.
I will here subjoin the teaching of St. John of the Cross. The Saint says that to acquire a perfect union, “a thorough mortification of the senses and of the appetites is necessary. On the part of the senses, every single liking that presents itself to them, if it be not purely for the glory of God, should forthwith be rejected for the love of Jesus Christ; for example, should you have a desire to see or hear something in no wise conducive to the greater glory of God, then refrain from it. As to the appetites also, we should endeavour to force ourselves always to choose the worst, the most disagreeable or the poorest without fostering any other wish than to suffer and to be despised.” In a word, he that truly loves Jesus Christ loses all affection for things of earth, and seeks to strip himself of all, in order to keep himself united with Jesus Christ alone. Jesus is the object of all his desires, Jesus the subject of all his thoughts; for Jesus he continually sighs; in every place, at every time, on every occasion, his sole-aim is to give pleasure to Jesus. But to reach this point we must strive unceasingly to rid the heart of every affection which is not for God. And, I ask, what is meant by giving the soul entirely to God? It means, firstly, to shun whatever may be displeasing to God, and to do what is most pleasing to Him; secondly, it means to accept unreservedly all that comes from His hands, how hard or disagreeable soever it may be; it means, thirdly, to give the preference in all things to the will of God over our own: this is what is meant by belonging wholly to God.
Ah, my God and my All! I cannot help feeling that, in spite of all my ingratitude and remissness in Thy service, Thou still invitest me to love Thee. Behold me, then, I will resist Thee no longer. I will leave all to be wholly Thine. I will no more live for myself: Thy claims on my love are too strong. My soul is enamoured of Thee; my Jesus, it sighs after Thee. And how can I possibly love anything else, after seeing Thee die of suffering on a Cross in order to save me! How can I behold Thee dead, all worn out with torments, and not love Thee with my whole heart? Yes, I love Thee indeed with all my soul; and I have no other desire but to love Thee in this life and for all eternity.
RE: St. Alphonsus Liguori: Daily Meditations for Third Week after Pentecost - Stone - 06-20-2023
Tuesday – Third Week After Pentecost
Morning Meditation
I.-HOW TO CONVERSE CONTINUALLY AND FAMILIARLY WITH GOD
Morning Meditation
I.-HOW TO CONVERSE CONTINUALLY AND FAMILIARLY WITH GOD
Holy Job was struck with wonder when he considered how our God was so devoted to benefiting man, and showing the chief concern of His Heart to be to love man and to make Himself beloved by man. What is man that thou shouldst magnify him? Or why dost thou set thy heart upon him?-(Job vii. 17). Surely, then, it would be a great mistake to think that great confidence and familiarity in treating with God is a want of reverence for His Infinite Majesty.
I.
Holy Job was struck with wonder when he considered our God so devoted to benefiting man, and showing the chief concern of His Heart to be to love man and to make Himself beloved by man. Speaking to the Lord, Job exclaims, What is man, that thou shouldst magnify him, or why dost thou set thy heart upon him?-(Job vii. 17). Surely, then, it would be a great mistake to think that great confidence and familiarity in treating with God is a want of reverence for His Infinite Majesty. You ought indeed, O devout soul, to revere Him in all humility, and abase yourself before Him; especially when you call to mind the unthankfulness and the outrages whereof, in past times, you have been guilty. Yet this should not hinder your treating with Him with the most tender love and all the confidence in your power. He is Infinite Majesty; but at the same time He is Infinite Goodness, Infinite Love. In God you possess the Lord most exalted and supreme; but you have also Him Who loves you with the greatest possible love. He disdains not, but delights that you should use towards Him that confidence, that freedom and tenderness, which children use towards their mothers. Hear how He invites us to come to His feet, and the caresses He promises to bestow on us: You shall be carried at the breasts, and upon the knees they shall caress you: as one whom the mother caresseth, so will I comfort you -(Is. lxvi. 12). As a mother delights to place her little child upon her knees, and so to feed or to caress him; with like tenderness does our gracious God delight to treat souls whom He loves, who have given themselves wholly to Him, and placed all their hopes in His goodness.
II.
Consider you have no friend or brother, or father or mother, or spouse or lover, who loves you more than your God. Divine grace is that great treasure whereby we vilest of creatures, we servants, become the dear friends of our Creator Himself: For she is an infinite treasure to men, which they that use become the friends of God-(Wis. vii. 14). For this purpose He increases our confidence; He emptied himself-(Phil. ii. 7), and brought Himself to nought, so to speak; abasing Himself even to becoming Man and conversing familiarly with us: He conversed with men-(Bar. iii. 38). He went so far as to become an Infant; to become poor; even so far as openly to die the death of a malefactor upon the Cross. He went yet farther, even to hide Himself under the appearance of bread, in order to become our constant Companion and unite Himself intimately to us: He that eateth my flesh and drinketh my blood abideth in me, and I in him-(Jo. vi. 57). In a word, He loves you as much as though He had no love but towards yourself alone . . For which reason you ought to have no love for any but God alone. Of Him, therefore, you may say, and you ought to say. My beloved to me, and I to him-(Cant. ii. 16). My God has given Himself all to me, and I give myself all to Him; He has chosen me for His beloved, and I choose Him, of all others, for my only Love: My beloved is white and ruddy, chosen out of thousands-(Cant. v. 10).
Say, then, to Him often: “Oh, my Lord, wherefore dost Thou love me thus? What good thing dost Thou see in me? Hast Thou forgotten the injuries I have done Thee? But since Thou hast treated me so lovingly and, instead of casting me into hell, hast granted me so many favours, whom can I desire to love from this day forward but Thee, my God and my All? Ah, most gracious God, if in time past I have offended Thee, it is not so much the punishment I have deserved that now grieves me, as the displeasure I have given Thee, Who art worthy of infinite love. But Thou knowest not how to despise a heart that repents and humbles itself: A contrite and humble heart, O God, thou wilt not despise -(Ps. 1. 19). Ah, now, indeed, neither in this life nor in the other do I desire aught but Thee alone: What have I in heaven, and besides thee what do I desire upon earth? Thou art the God of my heart, and the God that is my portion forever-(Ps. lxxii. 25). Thou alone art and shalt be forever the only Lord of my heart, of my will. Thou art my only Good, my Heaven, my Hope, my Love, my All: The God of my heart, and the God that is my portion forever!
Spiritual Reading
CORAM SANCTISSIMO
TWENTIETH VISIT
CORAM SANCTISSIMO
TWENTIETH VISIT
The Prophet Zacharias says: In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem, for the washing of the sinner -(Zach. xiii. 1). Jesus in the Holy Sacrament is the Fountain foretold by the Prophet as open to all, and to which we can go whenever we please, to wash our souls from all the stains of sin which are daily contracted. When anyone falls into some fault, what more beautiful remedy than to have immediate recourse to the Most Blessed Sacrament!
Yes, my Jesus, I resolve always to do this: for I know that the waters of this Fountain of Thine not only cleanse me, but also give me light, and strenghen me not to fall, and enable me cheerfully to bear contradictions, and also inflame me with Thy love. I know that for this end it is that Thou awaitest visits, and recompensest those of Thy lovers with so many graces. My Jesus, delay not, but wash me now from all the defects I have committed this day, and for which I am grieved because they have displeased Thee; strengthen me against relapse by giving me a great desire to love Thee much. Oh, could I but always dwell near Thee, as did Thy faithful servant Mary Diaz. She lived in the time of St. Teresa, and had permission from the Bishop of Avila to inhabit the tribune of a church, where she remained almost always in the presence of the Most Blessed Sacrament, which she called her Neighbour, and which she only left to go to Confession and Communion. When the Venerable Brother Francis of the Infant Jesus, of the Order of the Discalced Carmelites, passed before a church in which the Blessed Sacrament was kept, he could not refrain from entering to pay a visit to our Lord, saying that: “it was not becoming for a friend to pass before the door of a friend without entering at least to salute him and exchange a word.” But a word did not satisfy him; he always remained as long as obedience allowed him in the presence of his beloved Lord.
My only and infinite Good, I see that Thou hast instituted this Sacrament, and that Thou remainest on this altar to be loved by me; and that for this end Thou hast given me a heart capable of loving Thee much. Why is it, then, that I am so ungrateful as not to love Thee, or that I love Thee so little? Now it is not just that such goodness as Thou art should be so little loved. The love, at least, which Thou bearest me deserves other and greater love on my part. Thou art an infinite God and I am a miserable worm. It would be little did I die for Thee, or wear myself out for Thee, Who didst die for me, and dost still sacrifice Thyself for me every day on the altar. Thou deservest to be much loved; I will love Thee much; help me, my Jesus, help me to love Thee, help me to do that which pleases Thee so much, and which Thou so earnestly seekest of me.
Ejac. My Beloved to me, and I to my Beloved! -(Cant. ii. 16).
AN ACT OF SPIRITUAL COMMUNION
My Jesus, I believe that Thou art truly present in the Most Holy Sacrament. I love Thee above all things, and I desire to possess Thee within my soul. Since I am unable now to receive Thee sacramentally, come at least spiritually into my heart. I embrace Thee as already there, and unite myself wholly to Thee; never permit me to be separated from Thee.
VISIT TO MARY
O my most sweet, most compassionate most amiable Queen, how great is the confidence with which St. Bernard inspires me when I have recourse to thee! He says that thou dost not examine the merits of those who have recourse to thy compassion, but that thou offerest thyself to help all who pray to thee: “Mary does not discuss merits, but shows herself ready to hear and welcome all.” Therefore I pray to thee thou dost graciously hear me. Well, then, listen to what I have to ask: I am a poor sinner, deserving of a thousand hells. I wish to change my life; I wish to love my God, Whom I have so greatly offended. I dedicate myself to thee as thy slave; to thee I give myself, miserable as I am; save, then, a poor creature who is no longer his own but thine. My Lady, dost thou understand me? Yes, I trust that thou hast understood me, and graciously heard my prayer.
Ejac. O Mary, I am thine, save me!
Concluding Prayer
Most holy Immaculate Virgin and my Mother Mary, to thee, who art the Mother of my Lord, and Queen of the world, the advocate, the hope, the refuge of sinners, I have recourse today I, who am the most miserable of all. I render thee my most humble homage, O great Queen, and I thank thee for all the graces thou hast conferred on me until now, particularly for having delivered me from hell, which I have so often deserved. I love thee, O most amiable Lady; and for the love which I bear thee, I promise to serve thee always, and to do all in my power to make others love thee also. I place in thee all my hopes; I confide my salvation to thy care. Accept me for thy servant, and receive me under thy mantle, O Mother of Mercy. And since thou art so powerful with God, deliver me from all temptations, or rather obtain for me the strength to triumph over them until death. Of thee I ask a perfect love of Jesus Christ. From thee I hope to die a good death.
O my Mother, for the love which thou bearest to God, I beseech thee to help me at all times, but especially at the last moment of my life. Leave me not, I beseech thee, until thou seest me safe in Heaven, blessing thee, and singing thy mercies for all eternity. Amen. So I hope. So may it be.
Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
“Charity is not provoked to anger.”
XXXIII.-HE THAT LOVES JESUS CHRIST IS NEVER ANGRY WITH HIS NEIGHBOUR
THE PRACTICE OF THE LOVE OF JESUS CHRIST
“Charity is not provoked to anger.”
XXXIII.-HE THAT LOVES JESUS CHRIST IS NEVER ANGRY WITH HIS NEIGHBOUR
I.
The virtue not to be angry at the contrarieties that happen to us is the daughter of meekness. We have already spoken at length on the acts that belong to meekness; but since this is a virtue that requires to be constantly practised by everyone living among his fellow men, we will here make some remarks on the same subject more in particular, and more adapted for practice.
Humility and meekness were the favourite virtues of Jesus Christ; so that He bade His disciples learn of Him to be meek and humble: Learn of me, for I am meek and humble of heart-(Matt. xi. 29}. Our Redeemer was called the Lamb-Behold the Lamb of God-as well in consideration of His having to be offered in sacrifice on the Cross for our sins, as in consideration of the meekness exhibited by Him during His entire life, but more especially at the time of His Passion. When in the house of Caiphas He received a blow from that servant, who at the same time upbraided Him with presumption in those words: Answerest thou the high-priest so? Jesus only answered: If I have spoken evil, give testimony of the evil; but if well, why strikest thou me?-(Jo. xviii. 23}. He observed the same invariable meekness of conduct till death. While on the Cross, and made the object of universal scorn and blasphemy, He only besought the Eternal Father to forgive His enemies: Father, forgive them; for they know not what they do-(Luke xxiii. 34}.
II.
Oh, how dear to Jesus Christ are those meek souls who, in suffering affronts, derision, calumnies, persecution, and even chastisement and blows, are not irritated against the person that thus injures or strikes them: The prayer of the meek hath always pleased thee (Judith ix. 16). God is always pleased with the prayers of the meek; that is to say, their prayers are always heard. Heaven is expressly promised to the meek: Blessed are the meek, for they shall possess the land –(Matt. v. 4). Father Alvarez said that Paradise is the country of those who are despised and persecuted and trodden under foot here. Yes, for it is for them that the possession of the eternal Kingdom is reserved, and not for the haughty who are honoured and esteemed by the world. David declares that the meek shall not only inherit eternal happiness, but shall likewise enjoy great peace in the present life: The meek shall inherit the land, and shall delight in abundance of peace-(Ps. xxxvi. 11). It is so, because the Saints harbour no malice against those who ill-treat them, but rather love them the more; and the Lord, in reward for their patience, gives them an increase of interior peace. St. Teresa said: “I seem to experience a renewed love towards those persons who speak ill of me.” This gave occasion to the Sacred Congregation to say of the Saint, that “even affronts themselves supplied her with the food of charity.” Offences became a fresh reason for her to love the person who had offended her. No one can have such meekness as this, if he has not a great humility and a low opinion of himself, so as to consider himself worthy of every kind of contempt; and hence we see, on the contrary, that the proud are always irritable and vindictive, because they have a high conceit of themselves, and esteem themselves worthy of all honour.
RE: St. Alphonsus Liguori: Daily Meditations for Third Week after Pentecost - Stone - 06-22-2023
Wednesday – Third Week after Pentecost
Morning Meditation
II.-HOW TO CONVERSE CONTINUALLY AND FAMILIARLY WITH GOD
Morning Meditation
II.-HOW TO CONVERSE CONTINUALLY AND FAMILIARLY WITH GOD
If you desire to please the loving Heart of Jesus, converse with Him from this day forward with the greatest possible confidence and tenderness. Beloved soul, says God, I have written thee in my hands: thy walls are always before me-(Is. xlix. 16). What do you fear? I have written you in My hands so as never to forget to do you service.
I.
In order the more to strengthen your confidence in God, often call to mind His loving treatment of you, and the gracious means He has used to draw you from the disorders of your life and your attachments to earth, in order to attract you to His holy love; and therefore fear lest you have too little confidence in treating with your God, now that you have a resolute will to love and please Him with all your power. The mercies He has granted you are most sure pledges of the love He bears you. God is displeased with a want of trust on the part of souls that heartily love Him, and whom He loves. If, then, you desire to please His loving Heart, converse with Him from this day forward with the greatest possible confidence and tenderness.
I have graven thee in my hands: thy walls are always before my eyes-(Is. xlix. 16). Beloved soul, says the Lord, why do you fear or mistrust? I have you written in My hands, so as never to forget to do you service. Are you afraid of your enemies? Know that the care of your defence is always before Me, so that I cannot lose sight of it. David rejoiced, saying to God: Thou hast crowned us as with a shield of thy good will -(Ps. v. 13). Who, 0 Lord, can ever harm us, if Thou with Thy goodness and love dost defend and encompass us round about? Above all, animate your confidence at the thought of the gift that God has given us the Gift of Jesus Christ: God so loved the world as to give his only-begotten Son-(Jo. iii. 16). How can we ever fear, exclaims the Apostle, that God will refuse us any good, after He has vouchsafed to give us His own Son? He delivered him up for us all; how hath he not also, with him, given us all things?-(Rom. viii. 32).
My delights are to be with the children of men-(Prov. viii. 31). The paradise of God, so to speak, is the heart of man. Does God love you? Love Him. His delights are to be with you; let you delight to be with Him; to pass all your lifetime with Him, in the delight of whose company you hope to spend a blissful eternity. Accustom yourself to speak with Him alone, familiarly, with confidence and love, as to the dearest Friend you have, and Who loves you best.
II.
If it be a great mistake, as has been already said, to deal mistrustfully with God,-to be always coming before Him, as a slave, full of fear and confusion, comes before his prince, trembling with dread,-it would be a greater error to think that conversing with God is but weariness and bitterness. No, it is not so: Her conversation hath no bitterness, nor her company any tediousness-(Wis. viii. 16). Ask those souls who love God with a true love, and they will tell you that in the sorrows of their life they find no greater, no truer relief, than in loving converse with Him.
Now this does not require that you should continually apply your mind to it, so as to forget all your various employments and recreations. It only requires of you, without putting these aside, to act towards God as you yourself act towards those who love you and whom you love.
Your God is ever near you, nay, within you: In him we live, and move, and have our being-(Acts xvii. 28). There is no barrier at the door against any who desire to speak with Him; nay, God delights that you should treat with Him confidently. Treat with Him of your business, your plans, your griefs, your fears,-of all that concerns you. Above all, do so with confidence, with an open heart. For God is not wont to speak to the soul that speaks not to Him; forasmuch as, if it be not used to converse with Him, it would little understand His voice were He to speak to it. And this is what the Lord complains of: Our sister is little: what shall we do to our sister in the day when she is to be spoken to? -(Cant. viii. 8). Our sister is but a child in my love; what shall we do to speak to her if she understand me not? God will have Himself regarded as the Lord of surpassing power and terribleness, when we despise His grace; but, on the contrary, He will have Himself treated with the most affectionate friend when we love Him; and to this end He would have us often speak with Him familiarly and without restraint.
It is true that God ought always to be revered in the highest degree; but when He favours you by making you feel His presence, and know His desire that you should speak to Him as to one who more than all loves all, then express to Him your feelings with freedom and confidence. She preventeth them that covet her, so that she first showeth herself unto them-(Wis. vi. 14). When you desire God’s love, He takes the first step, without waiting till you come to Him; and presents Himself to you, bringing with Him the graces and the remedies you stand in need of. He only waits for you to speak to Him, to show you that He is near to you, ready to hear and to comfort you: And his ears are unto their prayers-(Ps. xxxiii. 16).
Spiritual Reading
CORAM SANCTISSIMO
TWENTY-FIRST VISIT
CORAM SANCTISSIMO
TWENTY-FIRST VISIT
Wheresoever the body shall be, thither will the eagles also be gathered together-(Matt. xxiv. 28). The Saints generally understand by this body that of Jesus Christ; and by the eagles, souls who, being detached from creatures, rise above the things of the earth and fly towards heaven, after which they always sigh in thought and affection, and where they constantly dwell. These eagles also find their Paradise on earth wherever they find Jesus in the Most Holy Sacrament; so much so, indeed, that they seem never to tire hovering around Him. If eagles, says St. Jerome, on scenting a dead body go afar to seek it, how much more should we run and fly to Jesus in the Most Blessed Sacrament, as to the most delicious food of our hearts! Hence the Saints in this valley of tears have always, as parched harts, run to this Fountain of Paradise. Father Balthazar Alvarez, of the Society of Jesus, in whatever occupation he was engaged, used often to cast his eyes towards the place where he knew our Lord was present in the Blessed Sacrament; he ofter visited Him, and even spent entire nights in His presence. He used to weep when he saw the palaces of the great ones of this world filled with people, who paid court to a man from whom they hoped for some miserable earthly good, and the churches so abandoned in which the supreme Sovereign of the world dwells, and remains with us on a throne of love, rich in immense and eternal treasures. He used also to say that Religious were indeed fortunate, because in the very houses in which they reside they can, whenever they please, either night or day, visit this great Lord in the Most Blessed Sacrament, and this lay people cannot do.
Since, then, my most loving Lord, notwithstanding that Thou seest me as a leper, and so ungrateful to Thy love, Thou invitest me to approach Thee, I will not be discouraged at the sight of my miseries: I come and approach Thee; but do Thou wholly change me. Drive from me every love which is not for Thee, every desire which displeases Thee, every thought which does not tend towards Thee. My Jesus, my Love, my Treasure, my All, I am determined to please Thee alone. I will give pleasure only to Thee. Thou alone deservest all my love; Thee only will I love with my whole heart. Detach me from everything, my Lord, and bind me to Thyself alone; but bind me so firmly that I may never more be able to separate myself from Thee, either in this life or in the next.
Ejac. My most sweet Jesus, never allow me to be separated from Thee!
AN ACT OF SPIRITUAL COMMUNION
My Jesus, I believe that Thou art truly present in the Most Holy Sacrament. I love Thee above all things, and I desire to possess Thee within my soul. Since I am unable now to receive Thee sacramentally, come at least spiritually into my heart. I embrace Thee as already there, and unite myself wholly to Thee; never permit me to be separated from Thee.
VISIT TO MARY
Denis the Carthusian called the Most Blessed Virgin “the advocate of all the wicked who have recourse to her.” Since, then, O great Mother of God, thy office is to defend the cause of the most guilty criminals who have recourse to thee, behold me now at thy feet; to thee I have recourse, and I address thee in the words of St. Thomas of Villanova: “Now, therefore, O gracious advocate, fulfil thy charge.” Now quickly enter upon thy office, undertake my cause. It is true that I have indeed been guilty before my Lord, having offended Him, after the many benefits and graces He has conferred upon me; but the evil is done. Thou canst save me. Thou hast only to tell thy God that thou defendest me, and then I shall be forgiven and shall be saved.
Ejac. My dear Mother, thou hast to save me.
Concluding Prayer
Most holy Immaculate Virgin and my Mother Mary, to thee, who art the Mother of my Lord, and Queen of the world, the advocate, the hope, the refuge of sinners, I have recourse today I, who am the most miserable of all. I render thee my most humble homage, O great Queen, and I thank thee for all the graces thou hast conferred on me until now, particularly for having delivered me from hell, which I have so often deserved. I love thee, O most amiable Lady; and for the love which I bear thee, I promise to serve thee always, and to do all in my power to make others love thee also. I place in thee all my hopes; I confide my salvation to thy care. Accept me for thy servant, and receive me under thy mantle, O Mother of Mercy. And since thou art so powerful with God, deliver me from all temptations, or rather obtain for me the strength to triumph over them until death. Of thee I ask a perfect love of Jesus Christ. From thee I hope to die a good death.
O my Mother, for the love which thou bearest to God, I beseech thee to help me at all times, but especially at the last moment of my life. Leave me not, I beseech thee, until thou seest me safe in Heaven, blessing thee, and singing thy mercies for all eternity. Amen. So I hope. So may it be.
Evening Prayer
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXXIV.–HE THAT LOVES JESUS CHRIST IS NEVER ANGRY WITH HIS NEIGHBOUR
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXXIV.–HE THAT LOVES JESUS CHRIST IS NEVER ANGRY WITH HIS NEIGHBOUR
I.
Blessed are the dead who die in the Lord-(Apoc. xiv. 13). We must, indeed, die in the Lord to be blessed, and to enjoy that blessedness here in the present life: we mean, such blessedness as can be had before entering Heaven, which, though certainly much below that of Heaven, yet far surpasses all the pleasures of sense in this world: And the peace of God, which surpasseth all understanding, keep your hearts-(PhiI. iv. 7); so wrote the Apostle to his disciples. But to gain this peace, even in the midst of affronts and calumnies, we must be dead in the Lord: a dead person, how much soever he may be ill-treated and trampled on by others, resents it not. In like manner, he who is meek, like a dead body, which no longer sees or feels, should endure all the outrages committed against him. Whoever loves Jesus Christ from his heart easily attains to this; because, as he is conformed in all things to God’s will, he accepts with equal composure and peace of mind prosperous and adverse occurrences, consolations and afflictions, injuries and courtesies. Such was the conduct of the Apostle; and he says, therefore: I exceedingly abound with joy in all our tribulation-(2 Cor. vii. 4). Oh, happy the man who reaches this point of virtue! He enjoys a continual peace, which is a treasure precious beyond all other goods of this world. St. Francis of Sales said: “Of what value is the whole universe in comparison with peace of heart?” And in truth, of what avail are all riches and all the honours of the world to a man that lives in disquiet, and whose heart is not at peace?
II.
In short, in order to remain constantly united with Jesus Christ, we must do all with tranquility and not be troubled at any contradiction that we may encounter. The Lord is not in the earthquake-(3 Kings xix. II). The Lord does not abide in troubled hearts. Let us listen to the beautiful lessons given on this subject by that master of meekness St. Francis of Sales: “Never put yourself in a passion, nor open the door to anger on any pretext whatever; because, when once it has gained an entrance, it is no longer in our power to banish it, or moderate it, when we wish to do so. The remedies against it are: (1) To check it immediately, by diverting the mind to some other object, and not to speak a word; (2) To imitate the Apostles when they beheld the tempest at sea, and to have recourse to God, to Whom it belongs to restore peace to the soul; (3) If you feel that, owing to your weakness, anger has already got footing in your breast, in that case do yourself violence to regain your composure, and then try to make acts of humility and of sweetness towards the person against whom you are irritated; but all this must be done with sweetness and without violence, for it is of the utmost importance not to irritate the wounds.” The Saint said that he himself was obliged to labour much during his life to overcome two passions which predominated in him, namely, anger and love; to subdue the passion of anger, he avowed it had cost him twenty-two years hard struggle. As to the passion of love, he had succeeded in changing its object by leaving creatures and turning all his affections to God. And in this manner the Saint acquired so great an interior peace that it was visible even in his exterior; for he was invariably seen with a serene countenance and a smile on his features.
RE: St. Alphonsus Liguori: Daily Meditations for Third Week after Pentecost - Stone - 06-22-2023
Thursday – Third Week after Pentecost
Morning Meditation
THE LOVING HEART OF JESUS
Morning Meditation
THE LOVING HEART OF JESUS
Oh, if we could but understand the love that burns in the Heart of Jesus for us! Jesus has loved us more than His honour, more than His repose, more than His life. Yea, love has induced Him even to become the very Food of our souls so as to unite and make His Heart and ours but one.
I.
Oh, if we could but understand the love that burns in the Heart of Jesus for us! He has loved us so much, that if all men, all the Angels, and all the Saints were to unite all their energies, they could never arrive at the thousandth part of the love that Jesus bears us. He loves us infinitely more than we love ourselves.
He has loved us even to excess: They spoke of his decease (excess) which he was to accomplish in Jerusalem -(Luke ix. 31). And what greater excess of love could there be than for God to die for His creatures? He has loved us to the greatest degree: Having loved his own … he loved them unto the end-(Jo. xiii. I), since, after having loved us from eternity,-for there never was a moment from eternity when God did not think of us and did not love each one of us : I have loved thee with an everlasting love-(Jer. xxxi. 3)-for the love of us He made Himself Man, and chose a life of sufferings and the death of the Cross for our sake. Therefore, He has loved us more than His honour, more than His repose, and more than His life; for He has sacrificed everything to show us the love He bears us. And is not this an excess of love sufficient to stupefy with astonishment the Angels of Paradise for all eternity?
This love induced Him also to remain with us in the Holy Sacrament as on a throne of love; for He remains there under the appearance of a small piece of bread, shut up in the tabernacle, where He seems to remain in a perfect annihilation of His majesty, without movement and without the use of His senses; so that it seems that He performs no other office there than that of loving men. Love makes us desire the constant presence of the object of our love. It is this love and this desire that makes Jesus Christ reside with us in the Most Holy Sacrament.
O adorable Heart of my Jesus, Heart inflamed with love of men, Heart created on purpose to love them, how is it possible that Thou canst be despised, and Thy love so ill-requited by most men? Oh, miserable that I am, I also have been one of those ungrateful ones who have not loved Thee. Forgive me, my Jesus, this great sin of not having loved Thee, Who art so amiable, and Who hast loved me so much that Thou canst do nothing more to oblige me to love Thee. I feel that I deserve to be condemned not to be able to love Thee, for having renounced Thy love, as I have hitherto done. But no, my dearest Saviour, give me any chastisement, but do not inflict this one upon me. Grant me the grace to love Thee, and then give me any infliction Thou pleasest. But how can I fear such chastisement, whilst I feel that Thou continuest to give me the sweet, the pleasing precept of loving Thee, my Lord and my God?
II.
It seemed too short a time to this loving Saviour to spend only thirty-three years with men on earth; therefore, in order to show His desire of being constantly with us, He thought right to perform the greatest of all miracles, in the institution of the Holy Eucharist. But the work of Redemption was already completed, men had already become reconciled to God; for what purpose, then, did Jesus remain on earth in this Sacrament? Ah, He remains there because He could not bear to separate Himself from us, for, as He Himself said, He takes a delight in us.
Again, this love has induced Him even to become the Food of our souls, so to unite Himself to us, and to make His Heart and ours as one: He that eateth my flesh and drinketh my blood, abideth in me and I in him-(Jo. vi. 57). O wonder! O excess of divine love!
It was said by a servant of God: If anything could shake my faith in the Eucharist, it would not be the doubt as to how the bread could become flesh, or how Jesus could be in several places at once and confined in so small a space, because I would answer that God can do all things; but if I were asked how He could love men so much as to make Himself their Food, I have nothing else to answer but that this is a Mystery of Faith above my comprehension, and that the love of Jesus cannot be understood. O love of Jesus, do Thou make Thyself known to men and do Thou make Thyself loved!
Love the Lord thy God with thy whole heart-(Matt. xxii. 37). Yes, O my God, Thou wouldst be loved by me, and I will love Thee; indeed I will love none but Thee, Who hast loved me so much. O Love of my Jesus, Thou art my Love. O burning Heart of my Jesus, do Thou inflame my heart also. Do not permit me in future, even for a single moment, to live without Thy love; rather kill me, destroy me; do not let the world behold the spectacle of such horrid ingratitude as that I, who have been so beloved by Thee, and received so many favours and lights from Thee, should begin again to despise Thy love. No, my Jesus, do not permit this. I trust in the Blood Thou hast shed for me that I shall always love Thee, and that Thou wilt always love me, and that this love between Thee and me will not cease for all eternity.
O Mary, Mother of fair love, thou who desirest so much to see Jesus loved, bind me, unite me to thy Son; but bind me to Him, so that we may never again be separated.
Spiritual Reading
CORAM SANCTISSIMO
TVVENTY-SECOND VISIT
CORAM SANCTISSIMO
TVVENTY-SECOND VISIT
The Spouse in the Sacred Canticles went about seeking for her Beloved; and, not finding Him, she asked all whom she met: Have you seen him whom my soul loveth?-(Cant. iii. 3). Jesus was not then on earth; but now, if a soul that loves Him seeks Him, she can always find Him in the Most Blessed Sacrament. Blessed John of Avila was accustomed to say that amongst all sanctuaries he could neither find nor desire a more delightful one than a church in which the Most Blessed Sacrament was reserved.
O infinite love of my God, worthy of infinite love! And how couldst Thou, my Jesus, in order to dwell amongst men, and to unite Thyself to their hearts, humble Thyself so as to conceal Thyself under the species of bread? O incarnate Word, Thou art supreme in Thy humility because Thou art supreme in Thy love! How can I do otherwise than love Thee with my entire self, knowing as I do how much Thou hast done to captivate my love? I love Thee much; and therefore I give Thy good pleasure the preference above every interest and every satisfaction of my own. My pleasure is to give Thee pleasure, my Jesus, my God, my Love, my All. Make me hunger to be continually in Thy presence in the Blessed Sacrament, to receive Thee into my heart, and to keep Thee company. I should be indeed ungrateful did I not accept so sweet and gracious an invitation. Ah, Lord, annihilate in me all affection for created things! Thou willest that Thou alone, my Creator, shouldst be the object of all my sighs, of all my love. I love Thee, most amiable goodness of my God. I ask nothing of Thee but Thyself. I desire not my own pleasure; Thy pleasure is all my desire, and sufficient for me. Accept, my Jesus, this good desire of a sinner who wishes to love Thee. Help me by Thy grace. Grant that I, a miserable slave of hell, may from this day forward be the happy slave of Thy love!
Ejac. I love Thee, Jesus, my Treasure, above every other treasure!
AN ACT OF SPIRITUAL COMMUNION
My Jesus, I believe that Thou art truly present in the Most Holy Sacrament. I love Thee above all things, and I desire to possess Thee within my soul. Since I am unable now to receive Thee sacramentally, come at least spiritually into my heart. I embrace Thee as already there, and unite myself wholly to Thee; never permit me to be separated from Thee.
VISIT TO MARY
My most sweet Lady and Mother, I am a rebel to thy great Son; but I come repentant to thy mercy, that thou mayst obtain me pardon. Say not that thou canst not do so, for St. Bernard calls thee “the minister of propitiation.” To thee also it belongs to succour those who are in danger, St. Ephrem calling thee “the helper of those in peril.” My Lady, who is in greater danger than I am? I have lost God; it is certain that I have been condemned to hell. I know not whether God has yet pardoned me. I may again lose Him. But thou canst obtain me all; and from thee I hope for every good, for forgiveness, perseverance, and Heaven. I hope to be one of those who, in the kingdom of the blessed, will most praise thy mercies, O Mary, for having saved me by thy intercession.
Ejac. I will sing the mercies of Mary for all eternity. I will sing them for ever and ever! Amen, amen.
Concluding Prayer
Most holy Immaculate Virgin and my Mother Mary, to thee, who art the Mother of my Lord, and Queen of the world, the advocate, the hope, the refuge of sinners, I have recourse today I, who am the most miserable of all. I render thee my most humble homage, O great Queen, and I thank thee for all the graces thou hast conferred on me until now, particularly for having delivered me from hell, which I have so often deserved. I love thee, O most amiable Lady; and for the love which I bear thee, I promise to serve thee always, and to do all in my power to make others love thee also. I place in thee all my hopes; I confide my salvation to thy care. Accept me for thy servant, and receive me under thy mantle, O Mother of Mercy. And since thou art so powerful with God, deliver me from all temptations, or rather obtain for me the strength to triumph over them until death. Of thee I ask a perfect love of Jesus Christ. From thee I hope to die a good death.
O my Mother, for the love which thou bearest to God, I beseech thee to help me at all times, but especially at the last moment of my life. Leave me not, I beseech thee, until thou seest me safe in Heaven, blessing thee, and singing thy mercies for all eternity. Amen. So I hope. So may it be.
Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXXV.–HE THAT LOVES JESUS CHRIST IS NEVER ANGRY WITH HIS NEIGHBOUR
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXXV.–HE THAT LOVES JESUS CHRIST IS NEVER ANGRY WITH HIS NEIGHBOUR
I.
From whence are wars? … Are they not from your concupiscences?–(James iv. 1, 2). When we are made angry by some contradiction, we fancy we shall find relief and quiet by giving vent to our anger in actions, or at least in words: but we are mistaken, it is not so; for after having done so, we shall find that we are much more disturbed than before. Whoever desires to persevere in uninterrupted peace must beware of ever yielding to ill-humour. And whenever anyone feels himself attacked by this ill-humour, he must do his utmost to banish it immediately; and he must not go to rest with it in his heart, but must divert himself from it by the perusal of some book, by singing some devout canticle, or by conversing on some pleasant subject with a friend. The Holy Spirit says: Anger resteth in the bosom of a fool–(Eccles. vii. 10). Anger remains a long time in the hearts of fools, who have little love for Jesus Christ; but if by stealth it should ever enter into the hearts of the true lovers of Jesus Christ, it is quickly dislodged, and does not remain. A soul that cordially loves the Redeemer never feels in a bad humour, because, as she desires only what God desires, she has all she wishes for, and consequently is ever tranquil and well-balanced. The Divine will tranquilises her in every misfortune that occurs; and thus she is able at all times to observe meekness towards all. But we cannot acquire this meekness without a great love for Jesus Christ. In fact, we know by experience that we are not meeker and gentler towards others, except when we feel an increased tenderness towards Jesus Christ.
II.
But since we cannot constantly experience this tenderness, we must prepare ourselves, in our mental prayer, to bear the crosses that may befall us. This was the practice of the Saints; and so they were ever ready to receive with patience and meekness, injuries, blows, and chastisements. When we meet with an insult from our neighbour, unless we are well practised in self-restraint, we shall find it extremely difficult to know what course to take in order not to yield to the force of anger. At the time, our passion will make it appear but reasonable for us to make an angry retort to the person who affronts us; but St. John Chrysostom says that it is not the right way to quench the fire which is raging in the mind of our neighbour by the fire of all indignant reply; to do so will only enkindle it the more: “One fire is not extinguished by another.” Someone may say: But why should I use courtesy and gentleness towards an impertinent fellow that insults me without cause? But St. Francis de Sales replies: “We must practise meekness, not only with reason, but against reason.”
We must therefore endeavour, on such occasions, to make a kind answer; and in this way we shall check the fire: A mild answer breaketh wrath-(Prov. xv. 1). But when the mind is troubled, the best expedient will be to keep silence. St. Bernard writes: “The eye troubled by anger sees not straight.” When the eye is dimmed with passion, it no longer distinguishes between what is, and what is not, unjust; anger is like a veil drawn over the eyes, so that we can no longer discern between right and wrong; wherefore we must, like St. Francis de Sales, make a compact with our tongue: “I have made a compact with my tongue,” he wrote, “never to speak while my heart is disturbed.”
RE: St. Alphonsus Liguori: Daily Meditations for Third Week after Pentecost - Stone - 06-23-2023
Friday – Third Week after Pentecost
Morning Meditation
III.-HOW TO CONVERSE CONTINUALLY AND FAMILIARLY WITH GOD.
Morning Meditation
III.-HOW TO CONVERSE CONTINUALLY AND FAMILIARLY WITH GOD.
Oh, taste and see that the Lord is sweet! Our God dwelleth in the heights of Heaven, and yet He disdains not to occupy Himself day and night with His faithful servants in their cottages or their cells. There He bestows on them His Divine consolations which surpass all the delights the world can give. Never, then, forget God’s sweet presence.
I.
By reason of His immensity, our God is in every place; but there are two places above all where He has His own peculiar dwelling. One is the highest Heaven, where He is present by that glory which He communicates to the Blessed; the other is upon earth, within the humble soul that loves Him: Who dwelleth with a contrite and humble spirit-(Is. lvii. 15). He, then, our God, dwelleth in the heights of Heaven; and yet He disdains not to occupy Himself day and night with His faithful servants in their cottages or their cells. And there He bestows on them His divine consolations, each one of which surpasses all the delights the world can give, and which he only does not desire who has no experience of them: Oh, taste and see that the Lord is sweet-(Ps. xxxiii. 9).
Friends in this world have hours in which they converse together, and other times during which they are apart; but between God and you, if you wish, there shall never be one hour of separation: Thou shalt rest, and thy sleep shall be sweet .. . the Lord will be at thy side -(Prov. iii. 24). You may sleep, and God will place Himself at your side, and watch with you continually: I will repose myself with him, and he shall be a comfort in my cares and grief-(Wis. viii. 9-16). When you take your rest the Lord departs not from your pillow; He continues thinking always of you, that when you wake in the night He may speak to you by His inspirations, and receive from you some act of love, of oblation, of thanksgiving; so as to keep up even in those hours His gracious and sweet converse with you. Sometimes also He will speak to you in your sleep, and cause you to hear His voice, that on waking you may put in practice what He has spoken: I will speak to him in a dream -(Num. xii. 6).
He is there also in the morning, to hear from you some word of affection, of confidence; to be the depository of your first thoughts, and of all the actions which you promise to perform that day to please Him; of all the griefs, too, which you offer to endure willingly for His glory and love. But as He fails not to present Himself to you at the moment of your waking, fail not you, on your part, to give Him immediately a look of love, and to rejoice when your God announces to you the glad tidings that He is not far from you, as once He was by reason of your sins; but that He loves you, and would be beloved by you: and at that same moment He gives you the gracious precept, Thou shalt love the Lord thy God with thy whole heart-(Deut. vi. 5).
II.
Never, then, forget God’s sweet presence, as do the greater part of men. Speak to Him as often as you can; for He does not grow weary of this or disdain it, as do the lords of the earth. If you love Him, you will not be at a loss what to say to Him. Tell Him all that occurs to you about yourself and your affairs, as you would tell it to a dear friend. Look not upon Him as a haughty sovereign who will only converse with the great, and on great matters. He, our God, delights to abase Himself to converse with us, loves to have us communicate to Him our smallest daily concerns. He loves you as much, and has as much care for you, as if He had none others to think of but yourself. He is as entirely devoted to your interests as though the only end of His providence were to succour you, of His almighty power to aid you, of His mercy and goodness to take pity on you, to do you good, and gain by the delicate touches of His kindness your confidence and love. Manifest, then, to Him freely all your state of mind, and pray to Him to guide you to accomplish perfectly His holy will. And let all your desires and plans be simply bent to discover His good pleasure, and do what is agreeable to His divine Heart: Commit thy way to the Lord-(Ps. xxxvi. v.). And desire of him to direct thy ways, and that all thy counsels may abide in him-(Tob. iv. 20).
Say not: But where is the need of disclosing to God all my wants, if He already sees and knows them better than I? True, He knows them; but God makes as if He knew not the necessities about which you do not speak to Him, and for which you seek not His aid. Our Saviour knew well that Lazarus was dead, and yet He acted as if He knew it not, until Mary Magdalen had told Him of it, and then He comforted her by raising her brother to life again.
Spiritual Reading
CORAM SANCTISSIMO
TWENTY-THIRD VISIT
CORAM SANCTISSIMO
TWENTY-THIRD VISIT
Many Christians submit to great fatigue, and expose themselves to many dangers, to visit the places in the Holy Land where our most loving Saviour was born, suffered and died. We need not undertake so long a journey, nor expose ourselves to so many dangers; the same Lord is near us, and dwells in the church, only a few steps distant from our homes. If pilgrims, says St. Paulinus, consider it a great thing to bring back a little dust from the Crib, or from the Holy Sepulchre in which Jesus was buried, with what ardour should we not visit the Blessed Sacrament, where the same Jesus is in person, and where we can go without encountering so much fatigue and so many dangers! A religious person, to whom God had given great love for the Most Blessed Sacrament, amongst other things wrote as follows in a letter: “I see that every good thing I have comes to me from the Most Blessed Sacrament. I have given and consecrated my whole self to Jesus in this Sacrament. I see innumerable graces which are not granted because people do not go to this divine Sacrament. I see the great desire that our Lord has to dispense His graces in this Sacrament. O holy Mystery! O Sacred Host! Where is it that God best displays His power, if it is not in this Host? For this Host contains all that God has ever done for us. Let us not envy the Blessed in Heaven, since on earth we have the same Lord, but with greater wonders of His love. Induce all with whom you speak to devote themselves to the Most Blessed Sacrament. I speak thus because this Sacrament enraptures my soul. Nor can I cease to speak of the Most Blessed Sacrament, which deserves so greatly to be loved. I know not what to do for Jesus in this Sacrament.” Thus the letter ends.
O ye Seraphim, who remain sweetly burning with love around your and my Lord, though it is not indeed for love of you, but of me, that this King of Heaven is pleased to be present in this Sacrament-O loving Angels, let me also burn with love; and do you enkindle your love in me that with you I also may burn! O my Jesus, teach me to know the greatness of the love Thou bearest to men, that at the sight of so great love my desire to love Thee and please Thee may go on always increasing! I love Thee, most amiable Lord, and I will always love Thee; and this only to please Thee.
Ejac. My Jesus, I believe in Thee, I hope in Thee, I love Thee, and I give myself to Thee!
AN ACT OF SPIRITUAL COMMUNION
My Jesus, I believe that Thou art truly present in the Most Holy Sacrament. I love Thee above all things, and I desire to possess Thee within my soul. Since I am unable now to receive Thee sacramentally, come at least spiritually into my heart. I embrace Thee as already there, and unite myself wholly to Thee; never permit me to be separated from Thee.
VISIT TO MARY
Most amiable Virgin, St. Bonaventure calls thee “the Mother of orphans”; and St. Ephrem, moreover, calls thee “the receiver of orphans.” Alas, these wretched orphans are no other than poor sinners who have lost God! Behold, then, I have recourse to thee, Most Holy Mary. I have lost my Father; but thou art my Mother, who must enable me to recover Him. In this my so great misfortune I call thee to my aid; do thou succour me. Shall I remain disconsolate? No; for Innocent III, speaking of thee, says: “Who ever called upon her and was not graciously heard by her?” And who ever prayed to thee, and was not heard and helped by thee? Who was ever lost who had recourse to thee? He alone is lost who has not recourse to thee. Then, my Queen, if thou desirest my salvation, enable me always to invoke and confide in thee.
Ejac. My own most Holy Mary, give me confidence in thee!
Concluding Prayer
Most holy Immaculate Virgin and my Mother Mary, to thee, who art the Mother of my Lord, and Queen of the world, the advocate, the hope, the refuge of sinners, I have recourse today I, who am the most miserable of all. I render thee my most humble homage, O great Queen, and I thank thee for all the graces thou hast conferred on me until now, particularly for having delivered me from hell, which I have so often deserved. I love thee, O most amiable Lady; and for the love which I bear thee, I promise to serve thee always, and to do all in my power to make others love thee also. I place in thee all my hopes; I confide my salvation to thy care. Accept me for thy servant, and receive me under thy mantle, O Mother of Mercy. And since thou art so powerful with God, deliver me from all temptations, or rather obtain for me the strength to triumph over them until death. Of thee I ask a perfect love of Jesus Christ. From thee I hope to die a good death.
O my Mother, for the love which thou bearest to God, I beseech thee to help me at all times, but especially at the last moment of my life. Leave me not, I beseech thee, until thou seest me safe in Heaven, blessing thee, and singing thy mercies for all eternity. Amen. So I hope. So may it be.
Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXXVI.–HE THAT LOVES JESUS CHRIST IS NEVER ANGRY WITH HIS NEIGHBOUR
THE PRACTICE OF THE LOVE OF JESUS CHRIST
XXXVI.–HE THAT LOVES JESUS CHRIST IS NEVER ANGRY WITH HIS NEIGHBOUR
I.
But there are moments when it seems absolutely necessary to check insolence with severe words. David said: Be angry, and sin not–(Ps. iv. 5). Occasions do exist, therefore, when we may be lawfully angry, provided it be without sin. But here is just the difficulty: speculatively speaking, it seems expedient at times to speak and reply to some people in terms of severity, in order to make an impression on them; but in practice it is very difficult to do this without some fault on our part; so that the sure way is always to admonish, or to reply, with gentleness, and to scrupulously guard against all resentment. St. Francis de Sales said: “I have never been angry without afterwards repenting of it.” And when, for some reason or other, we still feel angered, the safest way, as I said before, is to keep silence, and reserve the remonstrance till a more convenient moment, when the heart is cooled down.
We ought particularly to observe this meekness when we are corrected by our superiors or friends. St. Francis de Sales again writes: “To receive a reprimand willingly, shows that we love the virtue opposed to the fault for which we are corrected; and consequently this is a great sign of progress in perfection.”
Ah, my Jesus, grant that all my thoughts may be occupied in avoiding whatever may offend Thee, and in promoting whatever may contribute to Thy good pleasure. Ward off every occasion that may draw me from Thy love. I strip myself of my liberty, and consecrate it entirely to Thy good will. I love Thee, O Infinite Goodness! I love Thee, O my Delight! O Word Incarnate, I love Thee more than myself! Take pity on me, and heal whatever wounds remain in my poor soul from her past disloyalties towards Thee. I resign myself wholly into Thy arms, O my Jesus; I will be wholly Thine; I will suffer everything for love of Thee; and I ask of Thee nothing but Thyself! O Holy Virgin and my Mother Mary, I love thee, and I rely on thee; succour me by thy powerful intercession!
II.
We must besides practise meekness towards ourselves. It is a delusion of the devil to make us consider it a virtue to be angry with ourselves for committing some fault; far from it, it is a trick of the enemy to keep us in a state of trouble, that so we may be unfit for the performance of any good. St. Francis de Sales said: “Hold for certain that all such thoughts as create disquiet are not from God, Who is the Prince of peace, but proceed either from the devil, or from self-love, or from the good opinion we have of ourselves. These are the three sources from which all our troubles spring. When, therefore, any thoughts arise which throw us into trouble, we must immediately reject and despise them.”
Meekness is also more especially necessary when we have to correct others. Corrections made with a bitter zeal often do more harm than good, especially when he who must be corrected is himself excited; in such cases the correction should be put off, and we must wait until he is cool. And we ourselves ought no less to refrain from correcting while we are under the influence of ill-temper; for then our admonition will always be accompanied with harshness; and the person in fault, when he sees that he is corrected in such away, will take no heed of the admonition, considering it the mere effect of passion. This holds good as far as concerns the good of our neighbor; as concerns our personal advantage, let us show how dearly we love Jesus Christ, by patiently and gladly supporting every ill-treatment, injury, and contempt.
O my despised Jesus, O Love, O Joy of my soul, Thou hast by Thy example made contempt most acceptable to Thy lovers! I promise Thee, from this day forward, to submit to every affront for the love of Thee, Who for love of me didst submit on earth to every species of revilement from men. Do Thou grant me strength to keep this promise. Enable me to know and to perform whatever Thou desirest at my hands. My God and my All, I crave no other good than Thyself, Who art Infinite Good! O Thou Who takest my interests so much to heart, grant that my only care may be to gratify Thee!
RE: St. Alphonsus Liguori: Daily Meditations for Third Week after Pentecost - Stone - 06-24-2023
Saturday -Third Week After Pentecost
Morning Meditation
IV.–HOW TO CONVERSE CONTINUALLY AND FAMILIARLY WITH GOD
Morning Meditation
IV.–HOW TO CONVERSE CONTINUALLY AND FAMILIARLY WITH GOD
When you are afflicted with sickness, temptation, persecution, or any other trouble, go at once to God, and beseech Him that His hand may help you. He will not, indeed, be displeased if in your desolation you go to your friends and find some relief. But after you have applied to creatures, and they have been unable to comfort your heart, have recourse to your Creator, and say to Him: Lord, men are full of words. They cannot comfort me. Thou art all my Hope and all my Love!
I.
When you are afflicted with sickness, temptation, persecution, or other trouble, go at once to God, and beseech Him that His hand may help you. It is enough for you to present the affliction before Him; to come and say: Behold, O Lord, I am in distress–(Lam. i. 20). He will not fail to comfort you, or at least to give you strength to suffer that grief with patience; and it will turn out a greater good to you than if He had altogether freed you from it. Tell Him all the thoughts of fear or of sadness that torment you; and say to Him: My God, in Thee are all my hopes; I offer Thee this affliction, and resign myself to Thy will; but do Thou take pity on me,-either deliver me out of it, or give me strength to bear it. And He will truly keep with you that promise made in the Gospel to all those who are in trouble, to console and comfort them as often as they have recourse to Him: Come to me, all you that labour and are burdened, and I will refresh you--(Matt. xi. 28).
He will not be displeased if in your desolation you go to your friends to find some relief; but He wills you chiefly to have recourse to Himself. At all events, therefore, after you have applied to creatures, and they have been unable to comfort your heart, have recourse to your Creator, and say to Him: Lord, men have only words for me; My friends are full of words–(Job xvi. 21); they cannot comfort me, nor do I any more desire to be comforted by them; Thou art all my hope, all my love. From Thee only will I receive comfort; and let my comfort be, on this occasion, to do what pleaseth Thee. Behold me ready to endure this grief through my whole life, through all eternity, if such be Thy good pleasure. Only do Thou help me.
II.
Fear not that God will be offended if you sometimes gently complain, and say to Him: Why, O Lord, hast Thou retired afar off?-(Ps. ix. 1). Thou knowest, Lord, that I love Thee, and desire nothing but Thy love; in pity help me and forsake me not. And when the desolation lasts long, and troubles you exceedingly, unite your voice to that of Jesus in agony and dying on the Cross, and beseech His mercy: My God, my God, why hast thou forsaken me?-(Matt. xxvii. 46). But let the effect of this be to humble you yet more at the thought that he deserves no consolation who has offended God; and yet all the more to enliven your confidence, knowing that God does all things, and permits all, for your good: All things work together unto good-(Rom. viii. 28). Say with great courage, even when you feel most troubled and disconsolate: The Lord is my light and my salvation; whom shall I fear?-(Ps. xxvi. I). Lord, it is Thine to enlighten me; it is Thine to save me; in Thee do I trust: In thee, O Lord, have I hoped; let me never be confounded-(Ps. xxx. 2). And thus keep yourself in peace, knowing there never was anyone who placed his hopes in God and was lost: No one hath hoped in the Lord and hath been confounded-(Eccius. ii. 11). When you consider your God loves you more than you can love yourself, what do you fear? David comforted himself, saying: The Lord is careful for me-(Ps. xxxix. 18). Say to Him: therefore: Lord, into Thy arms I cast myself; I desire to have no thought but of loving and pleasing Thee; behold me ready to do what Thou requirest of me. Thou dost not only will my good, Thou art careful for it; unto Thee, then, do I leave the care of my salvation. In Thee do I rest, and will rest for evermore, since Thou willest that in Thee I should place all my hopes: In peace, in the self-same, I will sleep and I will rest; for thou, O Lord, hast singularly settled me in hope-(Ps. iv. 9).
Spiritual Reading
CORAM SANCTISSIMO
TWENTY-FOURTH VISIT
CORAM SANCTISSIMO
TWENTY-FOURTH VISIT
Verily thou art a hidden God-(Is. xlv. 15). In no other work of divine love are these words so fully verified as in this adorable mystery of the Most Holy Sacrament, where our God is entirely hidden. When the Eternal Word took Flesh, He hid His divinity, and appeared as a Man on earth; but remaining with us in this Sacrament, He hides even His humanity, and, as remarks St. Bernard, appears only under the form of bread, to show thereby the tenderness of the love He bears us: “The divinity is hid, the humanity is hid: the bowels of charity alone appear.” O my beloved Redeemer, at the sight of the excessive tenderness Thou hast for men, I am beside myself, O Lord, and know not what to say. In this Sacrament Thou goest so far for their love as to hide Thy majesty and lower Thy glory; Thou goest so far as even to consume and annihilate Thy divine life. And whilst Thou art on the altar Thou seemest to have nothing else to do than to love men, and to show them the affection Thou bearest them. And what gratitude do they show Thee in return, O great Son of God?
O Jesus, O too great Lover of men, allow me so to speak, for I see that Thou preferrest their advantage to Thine own glory. And didst Thou not know to how much contempt this loving design of Thine would expose Thee? I see, and before me Thou didst see it full well Thyself, that the greater part of men adore Thee not; neither will they acknowledge Thee in this Sacrament.
I know that these very men have gone so far as to trample on the consecrated Hosts, that they have thrown them on the ground, into water, and into fire. And I see the greater part even of those who believe in Thee, O my God, so far from repairing so many outrages by the homage of their devotion, either come to the church to offend Thee still more by their irreverences, or else abandon Thee on Thy altar, and sometimes even leave it unprovided with a lamp or the necessary ornaments!
Oh, that I could, my most sweet Saviour, but wash with my tears, or even with my blood, those unhappy places in which, in this Sacrament, Thy love and Thy enamoured Heart have been so greatly outraged! But if so much is not granted me, I desire at least, my Lord, and determine, to visit Thee often, in order to adore Thee as I now adore Thee, and this in compensation for the insults Thou receivest in this most divine Mystery. Accept, O Eternal Father, this scanty honour, which I, the most miserable of men, now offer Thee in reparation of the outrages offered to Thy Son in the Most Holy Sacrament; accept it in union with that infinite honour which Jesus Christ gave Thee on the Cross, and which He daily gives Thee in the Most Blessed Sacrament. O my Sacramental Jesus, would that I could fill all men with love for the Most Blessed Sacrament!
Ejac. O amiable Jesus, make Thyself known, make Thyself loved!
AN ACT OF SPIRITUAL COMMUNION
My Jesus, I believe that Thou art truly present in the Most Holy Sacrament. I love Thee above all things, and I desire to possess Thee within my soul. Since I am unable now to receive Thee sacramentally, come at least spiritually into my heart. I embrace Thee as already there, and unite myself wholly to Thee; never permit me to be separated from Thee.
VISIT TO MARY
My most powerful Lady, in the midst of my misgivings as to my eternal salvation, how great is the confidence I feel when I have recourse to thee; and when I think that thou, my Mother, art, on the one hand, so rich in graces that St. John Damascene calls thee “a sea of graces”; St. Bonaventure, “the assemblage of graces,” that is, the source in which all graces are congregated; St. Ephrem, “a fountain of grace and of all consolation”; and St. Bernard, “the fullness of every good”-and on the other hand, I reflect that thy desire to do us good is so great that thou esteemest thyself offended, as St. Bonaventure says, by him who does not ask thee for graces: “They sin against thee, O Lady,” he says, “who do not ask of thee.” O most rich, O most wise, and most merciful Queen, I see that thou knowest far better than I do the wants of my soul and that thou lovest me far more than I can love thee! Know, then, the grace for which I now ask thee; obtain me the grace which thou knowest to be the most expedient for my soul. Ask this favour from God and I am satisfied.
Ejac. My God, grant me the graces which Mary asks Thee for me.
Concluding Prayer
Most holy Immaculate Virgin and my Mother Mary, to thee, who art the Mother of my Lord, and Queen of the world, the advocate, the hope, the refuge of sinners, I have recourse today I, who am the most miserable of all. I render thee my most humble homage, O great Queen, and I thank thee for all the graces thou hast conferred on me until now, particularly for having delivered me from hell, which I have so often deserved. I love thee, O most amiable Lady; and for the love which I bear thee, I promise to serve thee always, and to do all in my power to make others love thee also. I place in thee all my hopes; I confide my salvation to thy care. Accept me for thy servant, and receive me under thy mantle, O Mother of Mercy. And since thou art so powerful with God, deliver me from all temptations, or rather obtain for me the strength to triumph over them until death. Of thee I ask a perfect love of Jesus Christ. From thee I hope to die a good death.
O my Mother, for the love which thou bearest to God, I beseech thee to help me at all times, but especially at the last moment of my life. Leave me not, I beseech thee, until thou seest me safe in Heaven, blessing thee, and singing thy mercies for all eternity. Amen. So I hope. So may it be.
Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST
“Charity thinketh no evil, rejoiceth not in iniquity, but rejoiceth with the truth.”
XXXVII.-HE THAT LOVES JESUS CHRIST ONLY WISHES WHAT JESUS CHRIST WISHES
THE PRACTICE OF THE LOVE OF JESUS CHRIST
“Charity thinketh no evil, rejoiceth not in iniquity, but rejoiceth with the truth.”
XXXVII.-HE THAT LOVES JESUS CHRIST ONLY WISHES WHAT JESUS CHRIST WISHES
I.
Charity and truth always go together; so that charity, conscious that God is the only and the true Good, detests iniquity, which is directly opposed to the Divine will, and takes no satisfaction but in what pleases Almighty God. Hence the soul that loves God is heedless of what people say of her, and only aims at pleasing God. The Blessed Henry Suso says: “That man stands well with God who strives to conform himself to the truth, and for the rest is utterly indifferent to the opinion or treatment of mankind.”
And as we have already more than once asserted, the sanctity and perfection of a soul consists in renouncement of self and in submission to the will of God; but now it will be well to descend more into detail. If, then, we would become saints, our whole endeavour must be, never to follow our own will, but always the will of God; the substance of all the precepts and Divine counsels is comprised in doing and suffering what God wills, and in the manner He wills it. Let us, therefore, entreat the Lord to bestow on us a holy liberty of spirit: that liberty of spirit which leads us to embrace whatever is pleasing to Jesus Christ, regardless of all feelings of repugnance arising from self-love and human respect. The love of Jesus Christ, makes those who love Him utterly indifferent; so that all things are alike to them, whether bitter or sweet. They do not wish for anything that pleases themselves, but only for that which is pleasing to God; they employ themselves in little and great things, be they pleasant or unpleasant, with the same peace of mind. It is enough for them if they please God.
II.
St. Augustine says: “Ama, et fac quod vis: Love, and do what you like.” Whoever really loves God seeks only to do what pleases Him; and in this is all his pleasure. St. Teresa says: “He that seeks but the gratification of one he loves, is gratified with all that pleases that person. Love in its perfection produces this result; it makes a person heedless of all private interests and self-satisfaction, and concentrates all his thoughts on endeavouring to please the person beloved, and to do all he can to honour him himself, and to make him honoured by others. O Lord, all our ills come from not keeping our eyes fixed on Thee! Were we solely intent on advancing, we should soon come to the end of our journey; but we fall and stumble a thousand times, and we even lose our way, for want of looking attentively to the right path.” Here we may see what should be the single aim of all our thoughts, actions, desires, and prayers, namely, the pleasure of God; our way to perfection must be this, to walk according to the will of God.