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St. Alphonsus Liguori: Daily Meditations for Fifth Week after Pentecost - Stone - 07-02-2023 Fifth Sunday after Pentecost Morning Meditation SALVATION IS OUR ONLY BUSINESS IN THIS WORLD One thing is necessary (Luke x 42). It is not necessary we should be rich, or honoured, or in the enjoyment of good health, but it is necessary we should be saved. For this end alone has God placed us in this world, and woe to us if we do not attain it! I. Of all our affairs there is non more important than that of our eternal salvation, on which depends our happiness or misery for eternity. One thing is necessary. It is not necessary that we should be rich, honoured, or in the emjoyment of good health, but it is necessary that we should be saved. For this end alone has God placed us in the world; and woe to us if we do not attain it! St. Francis Xavier said that the only good to be obtained in this world is salvation; and the only evil to be dreaded, damnation. What matter if we are poor, or despised, or infirm? If we are saved we shall be happy forever. On the contrary, what does it avail to be great, or to be monarchs? If we are lost, we shall be miserable for all eternity. O god, what will become of me? I may be saved, and I may also be lost! And if I may be lost, why do I not resolve to adhere more closely to Thee? My Jesus, have pity on me. I will amend my life. Give me Thy assistance. Thou hast died to save me, and shall I, notwithstanding, forfeit my salvation? II. Have we already done enough to secure salvation? Are we already secure of not falling into hell? What exchange shall a man give for his soul? (Matt. xvi. 26). If he lose his soul, what will compensate him for his loss? What have not the Saints done to secure their salvation? How many kings and queens have renounced their kingdoms and shut themselves up in cloisters! How many young men have left their country, and have gone to live in deserts! How many young virgins have renounced marriage with the great ones of the world, to go and give their lives for Jesus Christ! And what are we doing? O my God, how much has Jesus Christ done for our salvation! He spent thirty-three years in toil and labour; He have His Blood and His Life; and shall we, through our own fault, be lost? O Lord, I give Thee thanks for not having called me out of the world when I had forfeited Thy grace. Had I died then, what would have become of me for all eternity? God desires that all should be saved: He will have all men to be saved (1 Tim. ii. 4). If we are lost, it will be entirely our own fault. And this will be our greatest torment in hell. St. Teresa says that even the loss of a trifle, of an ornament, of a ring, when it has happened through our own carelessness, occasions, us the greatest uneasiness. What a torment, then, will it be to the damned to have willfully lost all – their souls, Heaven, and God! Alas! death approaches; and what have I done for life eternal? O my God, for how many years have I deserved to dwell in hell, where I could not repent, nor love Thee! Now that I can repent and love Thee, I will repent and I will love Thee. Spiritual Reading I.—THE ADVANTAGE OF A RETREAT MADE IN SOLITUDE AND SILENCE I have received your last letter in which you tell me you are sill undecided as to the state of life you should choose, and that having communicated to your Pastor the advice I gave you – namely, to go for that purpose to perform the Spiritual Exercises in the house you father owns in the country – the said Pastor answered you it was not necessary to go there to torture your brains for eight days in solitude, but that it was enough for you to attend the Retreat he would soon have for the people in his own church. Now, as on this point of making the Exercises you again ask my advice, it is necessary I should answer you more at length, and show you how much greater the fruit of the Spiritual Exercises is when they are performed in silence, in some retired place, than in public, when one is obliged during the time to live in one’s own house and converse with relatives and friends: and the more so in your case, for, as you write to me, you have in your own home no quiet room to which you can retire. Besides, I am very much in favour of a Retreat performed in solitude, closed away from the world, as I know it is to such a Retreat I owe my own conversion and my resolution to give up the world. I will later suggest to you the means and precautions to be taken during the Spiritual Exercises in order to reap from them the fruit you desire. I beg of you, when you have read this letter yourself, to give it to your Rev. Parish Priest that he may read it also. Let us, then, speak first of the great benefit of the Spiritual Exercises when performed in solitude, where one converses with God alone, and let us see the reason for this. The truths of eternal life, such as the great affair of our salvation, the value of the time God gives us that we may amass merits for a happy Eternity, the obligations under which we are to love God for His infinite goodness and the immense love He has for us,– these and similar things are not seen with the eyes of the flesh, but only with the eyes of the mind. It is, on the contrary, certain that, unless our understanding represents to the will the value of a good or the greatness of an evil, we shall never embrace that good nor reject that evil. And this is the ruin of those who are attached to this world. They live in darkness, and not seeing the greatness of eternal good and eternal evil, and allured by the senses, they give themselves up to forbidden pleasure and thus miserably perish. Wherefore the Holy Ghost admonishes us that in order to avoid sin we must keep before our eyes the Last Things which are to come upon us; that is, Death, with which all the goods of this earth will come to an end for us, and the Divine Judgment, in which we shall have to give to God an account of our whole life. Remember thy last end and thou shalt never sin (Ecclus. vii. 40). And in another place God says: Oh that they would be wise and would understand and would provide for their last end (Deut. xxxii. 29). By which words He wishes us to understand that if men would consider the things of the next life, they would all certainly take care to sanctify themselves, and would not expose themselves to the danger of an unhappy life in Eternity. But they shut their eyes to the light and thus, remaining blind, precipitate themselves into an abyss of evil. This is why the Saints always prayed the Lord to give them light. Enlighten my eyes, that I never sleep in death (Ps. xii. 4). May God cause the light of his countenance to shine upon us (Ps. lxvi. 2). Make the way known to me wherein I should walk (Ps. cxlii. 8). Give me understanding and I will learn thy commandments (Ps. cxviii. 78). Now in order to obtain this Divine light we must come close to God. Come ye to him and be enlightened (Ps. xxxiii. 6). For, as St. Augustine tells us, that as we cannot see the sun without the light of the sun itself, so we cannot see the light of God but by the light of God Himself. This light is obtained in the Spiritual Exercises; by them we come close to God, and God enlightens us with His light. The Spiritual Exercises mean nothing else than that we retire for a time from intercourse with the world, and go to converse with God alone, where God speaks to us by His inspirations, and we speak to God in our meditations by acts of love, by repenting of the sins by which we have displeased Him, by offering ourselves to serve Him for the future with all our heart, and by beseeching Him to make known to us His will, and give us strength to accomplish it. Holy Job says: Now I should have rest in my sleep with kings and consuls of the earth who build themselves solitudes (Job iii. 18). Who are these kings that build themselves solitudes? They are, as St. Gregory says, those who rise above this world, and withdraw from its tumults to render themselves fit to talk alone with God. “they build solitudes, that is, they separate themselves far as possible from the tumult of the world, in order to be alone and to become fit to speak with God.” One day as St. Arsenius was reflecting on the means that he should take to become a saint, God caused him to hear these words: Fuge! Tace! Quiesce! “Fly! Be silent! And Rest!” Fly from the world, be silent, cease to talk with men, and speak only with Me, and thus rest in peace and solitude. In conformity with this, St. Anselm wrote to one worried by many worldy occupations, who complained that he had not a moment of peace, and gave the following advice: “Leave your occupations for a while; hide yourself for a time to contemplate God and rest in Him: Say to God: Now teach my heart where and how I may seek Thee; where and how I may find Thee.” Words that are applicable, each and all, to yourself. Fly, says he, for a short time from those earthly occupations which render you so unquiet, and rest in solitude with God. Say to Him: O Lord, show me where and how I may find Thee, that I may speak alone with Thee, and at the same time hear Thy words. God speaks indeed to those who seek Him, but He does not speak in the midst of the tumult of the world. The Lord is not in the commotion of the earthquake, as was said to Elias when God called him to solitude. The voice of God, as it is said in the same place, is as the breath of a gentle air, which is scarcely heard, and then not by the ear of the body, but by that of the heart, without noise and in a sweet retreat. This is exactly what the Lord says through Osee: I will lead her into solitude; far from the embarrassment of the world and intercourse with men, and there speaks to it in words of fire. The word of God is said to it in words of fire, because it melts a soul, as the sacred Spouse says: My soul melted when he (my beloved) spoke (Cant. v. 6). It prepares the soul to submit readily to the direction of God, and to embrace the manner of life which God wishes. The word of God is so exceedingly efficacious that at the very time it is heard it operates in the soul all that God requires. Evening Meditation THE PRACTICE OF THE LOVE OF JESUS CHRIST “Charity beareth all things.” HE THAT LOVES JESUS CHRIST BEARS ALL THINGS FOR HIM, AND ESPECIALLY ILLNESS, POVERTY, AND CONTEMPT. I. Father Balthazar Alvarez said that a Christian must not imagine himself to have made any progress in perfection until he has succeeded in penetrating his heart with a lasting sense of the sorrows, poverty, and ignominies of Jesus Christ, so as to be able to support with loving patience every sorrow, privation, and contempt, for the sake of Jesus Christ. In the first place, let us speak of bodily infirmities, which, when borne with patience, merit for us a beautiful crown. St. Vincent de Paul said: “Did we but know how precious a treasure is contained in infirmities, we would accept them with joy as the greatest of all possible blessings.” Hence the Saint himself, though constantly afflicted with ailments that often let him no rest day or night, bore them with so much peace and serenity of countenance that no one could guess that anything ailed him at all. Oh, how edifying to see a sick person bear his illness with a peaceful countenance, as did St. Francis de Sales! When he was ill, he simply made known his complaint to the physician, obeyed him exactly by taking the prescribed medicines, however nauseous; and for the rest, he remained at peace, never uttering a single complaint in all his sufferings. What a contrast to this is the conduct of those who do nothing but complain even for the most trifling indisposition, and who would like to have around them all their relatives and friends in order to have their sympathy! Far different was the instruction of St. Teresa to her nuns: “My sisters, learn to suffer something for the love of Jesus Christ, without letting all the world know of it.” One Good Friday Jesus Christ favoured the Venerable Father Louis da Ponte with so much bodily suffering that no part of him was exempt from its particular pain; he mentioned his severe sufferings to a friend, but he was afterwards so sorry at having done so that he made a vow never again to reveal to anybody whatever he might afterwards have to suffer. I say “he was favoured”; for, to the Saints, the illnesses and pains which God sends them are real favours. II. One day as St. Francis of Assisi lay on his bed in excruciating torments, a companion said to him: “Father, beg of God to ease your pains, and not to lay so heavy a hand upon you.” On hearing this the Saint instantly leaped from his bed, and going down on his knees, thanked God for his sufferings; then, turning to his companion he said: “Listen; did I not know that you so spoke from simplicity, I would refuse ever to see you again.” Some one who is sick will say it is not so much the infirmity itself that afflicts me as that it prevents me from going to church to perform my devotions, to communicate, and to hear Holy Mass; I cannot go to choir to recite the Divine Office with my brethren; I cannot celebrate Mass; I cannot pray; for my head is aching with pain, and light almost to fainting. But tell me now, if you please, why do you wish to go to church or to choir? Why would you communicate and say or hear Holy Mass? Is it to please God? but it is not now the pleasure of God that you say Office; that you communicate, or hear Mass; but that you remain patiently on this bed, and support the pains of this infirmity. But you are not pleased with my speaking thus; then you are not seeking to do what is pleasing to God, but what is pleasing to yourself. The Blessed John of Avila wrote as follows to a priest who so complained to him: “My friend, busy not yourself with what you would do if you were well, but be content to remain ill as long as God thinks fit. If you seek the will of God, what matters it to you whether you be well or ill?” RE: St. Alphonsus Liguori: Daily Meditations for Fifth Week after Pentecost - Stone - 07-03-2023 Monday – Fifth Week after Pentecost Morning Meditation LOSS OF THE SOUL, AN IRREPARABLE EVIL How long shall we delay? Until we have to weep with the damned, saying: Ergo erravimus! We therefore have erred! (Wis. v. 6), and there is now no longer, or ever shall be, any remedy for us? For every other misfortune in this world there is some remedy, but for the loss of the soul, there is none. I. How long shall we delay? Until we have to weep with the damned, saying: Ergo erravimus! We therefore have erred! — and there is now no longer, or ever shall be, any remedy for us? For every other misfortune in this world there is some remedy, but for the loss of the soul, there is none. What pains and trouble men take to obtain wealth, dignities, pleasures! But what are they doing to save their souls? Nothing; as though the loss of the soul were but of little consequence! How much diligence in preserving bodily health! The best physicians, the best remedies, the best climate, are sough after. And as regards the health of the soul, what great negligence! O my God, I will no longer resist Thy calls! Who knows but that the words which I am now reading may be my last call from God! Can we be sensible of the danger of being lost forever and not tremble? And do we delay to apply a remedy to the disorders of our consciences? My soul, how many graces has not God bestowed upon you that you may be saved! He has caused you to be born in the bosom of the true Church. How many advantages for becoming a Saint. Sermons, confessions, the good example of companions. How many lights, how many loving calls in Spiritual Exercises, in Meditation, in Holy Communion! How many mercies has He not shown you! How long has He not waited for you! How many times has He not pardoned you! – graces which He has not bestowed on so many others. II. What is there that I ought to do more to my vineyard that I have not done to it? (Is. v. 4). What more, says Almighty God, ought I to do for you soul? for how many years have you been in the world and what fruit have you hitherto brought forth? If we had been allowed to choose the means of salvation, what more easy and effectual means could we have chosen? Alas! if we do not avail ourselves of so many graces, they will serve only to render our death the more miserable. To become a saint it is not necessary to have ecstasies and visions; sufficient for you are the ordinary means which you possess. Meditate, communicate frequently, read spiritual books, fly all sinful occasions, and you will become a saint. O God, already have I lived many years in the world, and what have I hitherto gained? O Jesus! Thy precious Blood, Thy death upon the Cross, are my hope! If this night I were to die, should I be satisfied with my past life? No; and why do I delay? Death may come, and I may have to lament and say: Alas! my life is now at an end, and I have done nothing! What a grace would it be for a sick man, already despaired of by his physicians, to be allowed another year, or even another month! And God grants me this time; and how shall I employ it for the future? O Lord, since Thou hast waited for me until now, I will no longer disregard Thee. Here I am! Tell me what Thou requirest of me, and I will do it. I will not wait to give myself to Thee until time for me be no more. O Jesus! I will never more offend Thee. I will spend the remainder of my life in bewailing my past sins, and in loving Thee, the God of my soul. Spiritual Reading II. THE ADVANTAGES OF A RETREAT MADE IN SOLITUDE AND SILENCE One day the Lord said to St. Teresa: “There are many souls to whom I would willingly speak, but the world makes so great a noise in their hearts that My voice cannot be heard. Oh, if they would but separate themselves a little from the world!” Thus, then, my very dear friend, the Lord wishes to speak to you, but alone and in solitude; since if He would speak to you in your own house, your relations, your friends, and your domestic occupations would continue to make a noise in your heart, and you would be unable to hear His voice. The Saints have for this reason left their homes and their country, and gone to hide themselves in caverns or deserts, or at least in a cell in some Religious house, there to find God and hear His voice. St. Eucherius relates that a certain person seeking a place in which he could find God, went for this purpose to ask counsel from a master of the spiritual life. The man of God led him to a solitary place and then said: “Behold, here God may be found!” adding nothing more. By this he wished him to understand that God is not to be found in the midst of the noise of the world, but in solitude. St. Bernard says that he learned to know God better amongst the beeches and oaks than in all the learned books he had ever studied. Worldlings love to be in company with friends, to talk and divert themselves; but the desire of the Saints is to live in solitary places, in the midst of forests, or in caverns, there to converse alone with God Who in solitude familiarly converses with souls as a friend with his friend. “Oh, Solitude,” exclaims St. Jerome, “in which God familiarly converses with His servants!” The Venerable Vincent Caraffa said that if it had been free to him to wish for anything in this world, he would have asked for nothing but a little grotto with a piece of bread and a spiritual book, there always to live far from men, and conversing alone with God. The Spouse of the Canticles, praising the beauty of a soul living in solitude, compares it to the beauty of the turtle-dove: Thy cheeks are beautiful as the turtle-dove’s (Cant. i. 9), precisely because the turtle-dove avoids the company of other birds, and always lives in the most solitary places. Hence it is that the holy Angels are filled with admiration and joy at the beauty and splendour of a soul ascending into Heaven after a life hidden and solitary as in a desert: Who is this that cometh up from the desert, flowing with delights? (Cant. viii. 5). Now I have written all these things in order to inspire you with a love for holy solitude, for I hope that in the Exercises you are going to perform you will not have to torture your brains, as your pastor said, but that the Lord will make you taste so great a spiritual delight, that you will come out of your Retreat with such an affection for the Spiritual Exercises that you will not fail hereafter to go through them every year. This will be of immense advantage to your soul, whatever state of life you may choose, because in the midst of the world, its various occupations, disturbances, and distractions always produce dryness of spirit, so that it is necessary from time to time to refresh and renew it, as St. Paul exhorts: Be ye renewed in the spirit of your mind (Ephes. iv. 23). King David, trouble by earthly cares, wished to have wings and to fly from the bustle of the world in order to find rest: Who will give me wings … and I will fly away and be at rest? (Ps. liv. 7). But being unable to leave the world in body, he at least sought from time to time to withdraw himself from the affairs of the realm he governed and dwelt in solitude conversing with God, and thus his spirit found peace. I have gone far off, flying away, and I abode in the wilderness (Ps. v. 8). Evening Meditation THE PRACTICE OF THE LOVE OF JESUS CHRIST “Charity beareth all things” HE THAT LOVES JESUS CHRIST BEARS ALL THINGS FOR HIM, AND ESPECIALLY ILLNESS, POVERTY, AND CONTEMPT I. You say you are unable to pray, because your head is so weak. Be it so: you cannot meditate; but why cannot you make acts of resignation to the will of God? If you would only make these acts, you could not make a better prayer, welcoming with love all the torments that assail you. Thus did St. Vincent de Paul act. When attacked by a serious illness, he was wont to keep himself tranquilly in the presence of God, without forcing his mind to dwell on any particular subject; his sole exercise was to elicit some short acts from time to time, as of love, of confidence, of thanksgiving, and more frequently of resignation, especially in the crisis of his sufferings. St. Francis de Sales made this remark: “Considered in themselves tribulations are terrifying; but considered in the will of God, they are lovely and delightful.” You cannot make meditation, you say, and what more exquisite prayer than to cast a look from time to time on your crucified Lord, and to offer Him your pains, uniting the little that you endure with the overwhelming torments that afflicted Jesus on the Cross! II. There was a certain pious lady lying bed-ridden with many ailments, and on the servant putting the Crucifix into her hands and telling her to pray to God to deliver her from her miseries, she made answer: “But how can you desire me to seek to descend from the Cross, whilst I hold in my hands a God crucified? God forbid that I should do so! I will suffer for Him Who chose to suffer torments for me incomparably greater than mine.” This was, indeed, precisely what Jesus Christ said to St. Teresa when she was labouring under serious illness: He appeared to her all covered with Wounds, and then said to her: “Behold, My daughter, the bitterness of My sufferings, and consider if yours equal Mine.” Hence the Saint was accustomed to say in the midst of all her infirmities: “When I remember in how many ways my Saviour suffered, though He was innocence itself, I know not how it could enter my head to complain of my sufferings.” During a period of thirty-eight years St. Lidwina was afflicted with numberless diseases – fevers, gout in the feet and hands, and sores, all her life-time; nevertheless, from never losing sight of the sufferings of Jesus Christ, she maintained an unbroken cheerfulness and joy. In like manner, St. Joseph of Leonessa, a Capuchin, when the surgeon was about to amputate his arm, and his brethren would have bound him to prevent his stirring from vehemence of pain, seized hold of the Crucifix and exclaimed: “Wherefore bind me? Wherefore bind me? Behold Who it is that binds me to support every suffering patiently for love of Him!” And so he bore the operation without a murmur. St. Jonas the Martyr, after passing the entire night immersed in ice water by order of the tyrant, declared next morning that he had never spent a happier night, because he had pictured to himself Jesus hanging on the Cross; and thus, compared with the torments of Jesus, his own had seemed rather caresses than sufferings. RE: St. Alphonsus Liguori: Daily Meditations for Fifth Week after Pentecost - Stone - 07-04-2023 Tuesday – Fifth Week after Pentecost Morning Meditation WE MUST BEFORE ALL THINGS SECURE THE SALVATION OF OUR SOULS Let us proceed at once with the work of our soul’s salvation, for death is at hand. What we can do to-day let us not put off till to-morrow. Time passes and returns no more. I. Let us proceed at once with the work of our soul’s salvation, for death is at hand. What we can do to-day let us not put off till to-morrow. Time passes and returns no more. Every one says, at the hour of death: Oh, that I had been a saint! But of what avail will such regrets be when the oil fails, and the lamp will soon be extinguished? We shall say when death comes: What would it have cost me to have avoided that occasion, to have borne with that person, to have broken off that correspondence, to have yielded that point of honour? But I did not do so; and now what will become of me? Let us not think that we can do too much to gain eternal salvation. “No security can be too great,” says St. Bernard, “where Eternity is at stake.” To secure our salvation, we must be resolved to adopt the means. Inclination will not be sufficient; nor will it serve us to say, I will do it by and by. Hell is filled with souls who said: By and by! By and by! Death came in the meantime, and they were lost. O Lord, help me! I will say to Thee, with St. Catherine of Genoa: “My Jesus, no more sins, no more sins!” I renounce all things to please Thee. II. The Apostle says, With fear and trembling work out your salvation (Phil. ii. 12). He who trembles at the thought of being lost, always recommends himself to God, avoids the occasions of sin, and will be saved. To be saved we must use violence. Heaven is not given to indolent cowards. The violent bear it away (Matt. xi. 12). O Lord, how many promises have I not made Thee! But my promises have all been treasons. I will never betray Thee more; help me, grant that I may die rather than offend Thee. Ask, says our Lord, and you shall receive (Jo. xvi. 24), by which He manifests to us His great desire that we should be saved. If any one should say to his friend: Ask of me what you please, he could say nothing more. Let us, then, ever pray to God, and we shall be enriched with graces, and secure of salvation. My dear Jesus, cast Thine eyes on my miseries and have pity on me. I have been forgetful of Thee, but Thou hast not forgotten me. I love Thee, my Love, with all my soul; I detest all the offences I have committed against Thee above every evil. Pardon me, my God, and forget my many acts of ingratitude. And since Thou knowest my weakness, do not abandon me; enlighten me, and strengthen me to conquer all things to please Thee. Grant that I may forget all, that I may think only of Thy love and mercies by which Thou hast so powerfully obliged me to love Thee. Mary, Mother of God, pray to Jesus for me. Spiritual Reading III. THE ADVANTAGE OF A RETREAT MADE IN SOLITUDE AND SILENCE Jesus Christ, Who had no need of solitude to be recollected and united with God, in order to set us an example, often retired from intercourse with men and withdrew to mountains or into deserts to pray: Having dismissed the multitude he went into a mountain alone to pray (Matt. xiv. 23); and He retired into the desert and prayed (Luke v. 16). He also desired His disciples, after the fatigue of their missions, to retire to some solitary place to rest in spirit: Come apart into a desert place and rest a little (Mark vi. 31), declaring by this that the spirit, even amidst spiritual occupations, being obliged to treat with men, becomes somewhat relaxed, whence it is very necessary to renew it in solitude and retreat. Worldlings, who are accustomed to divert themselves in conversations, at banquets and plays, imagine that in solitude, where no such things are found, one must suffer insupportable tediousness. This is indeed the case with those who have a conscience defiled by sin. As long as they are occupied in the affairs of this world they do not think of the things of the soul; but when they are disengaged and in solitude where they do not seek God, they feel all at once remorse of conscience, and thus they find nothing but tediousness and pain. But in the case of one who seeks God, he will find in solitude not tediousness, but contentment and joy. Of this the Wise Man assures us: For her (wisdom’s) conversation hath no bitterness, nor her company any tediousness, but joy and gladness (Wis. viii. 16). Oh no, to converse with God causes no bitterness, no tediousness, no, nothing but peace and joy. The Blessed Cardinal Bellarmine, during the season when the other Cardinals went to pass their holidays in country seats and villas, used to go to some quiet house to make the Exercises for a month, and these be called his holiday, and certainly his heart found more delight in them than others did in their pastimes. St. Charles Borromeo made the Exercises every year and found them his paradise on earth; and it was while he was one year engaged in these Exercises on Mount Varalle that his last illness and death came. Hence it is that St. Jerome says that solitude was his paradise on earth: “Solitude is a paradise to me.” But, perhaps, some one will ask: What contentment can a person find, being alone and having no one with whom to converse? St. Bernard answers: “He who seeks God is by no means alone in solitude, for God Himself is there with him, and renders him happier than if he had the company of the first princes of the world.” “I am never less alone,” wrote the holy Abbot, “than when alone.” Nunquam minus solus quam cum solus. The Prophet Isaias, describing the sweetness which God gives to those who seek Him in retreat, says: The Lord therefore will comfort Sion, and will comfort all the ruins thereof; and he will make her desert as a place of pleasure, and her wilderness as a garden of the Lord. Joy and gladness shall be found therein, thanksgiving and the voice of praise (Is. li. 8). The Lord well knows how to comfort a soul that withdraws from the world. He compensates a thousandfold for the loss of all the pleasures of the world. He changes solitude into a garden of delights, where the tumult of the world being excluded, the soul thanks and praises God, and finds a very paradise of peace. Evening Meditation THE PRACTICE OF THE LOVE OF JESUS CHRIST “Charity beareth all things” HE THAT LOVES JESUS CHRIST BEARS ALL THINGS FOR HIM, AND ESPECIALLY ILLNESS, POVERTY, AND CONTEMPT I. Oh, what abundance of merits may be accumulated by patiently enduring an illness! Almighty God revealed to Father Balthazar Alvarez the great glory He had in store for a certain nun who had borne a painful sickness with resignation; and told him that she had acquired greater merit in those eight months of her illness than some other Religious in many years. It is by the patient endurance of ill-health that we weave a great part, and perhaps the greater part, of the crown that God destines for us in Heaven. St. Lidwina had a revelation to this effect. After sustaining many and most cruel disorders, as we mentioned, she prayed to die a martyr for the love of Jesus Christ; now, as she was one day sighing after this martyrdom, she suddenly saw a beautiful crown, but as yet incomplete, and she understood that it was destined for herself; whereupon the Saint, longing to behold it completed, entreated the Lord to increase her sufferings. Her prayer was heard, for some soldiers came shortly after and ill-treated her, not only with injurious words, but with blows and outrages. An Angel then appeared to her with the crown completed, and informed her that those last injuries had added to it the gems that were wanting; and shortly afterwards she expired. II. Ah, yes! to the hearts that fervently love Jesus Christ, pains and ignominies are most delightful. And thus we see the holy Martyrs going with gladness to encounter the sharp prongs and hooks of iron, the plates of glowing steel and axes. The Martyr St. Procopius thus spoke to the tyrant who tortured him: “Torment me as you like, but know at the same time that nothing is sweeter to the lover of Jesus Christ than to suffer for His sake.” St. Gordiano, Martyr, replied in the same way to the tyrant who threatened him with death: “Thou threatenest me with death; but I am sorry that I can die only once for my own beloved Jesus.” And I ask, did these Saints speak thus because they were insensible to pain or weak in intellect? No, replies St. Bernard; not insensibility, but love caused this: Hoc non fecit stupor, sed amor. They were not insensible, for they felt well enough the torments inflicted on them; but since they loved God, they esteemed it a great privilege to suffer for God, and to lose all, even life itself, for the love of God. RE: St. Alphonsus Liguori: Daily Meditations for Fifth Week after Pentecost - Stone - 07-05-2023 Wednesday – Fifth Week after Pentecost Morning Meditation THE VANITY OF THE WORLD – THE GOODS OF THIS WORLD ARE FALSE GOODS The world! And what is the world but mere show! A scene which quickly passes away! The fashion of this world passeth away! Death approaches, the curtain falls, the scene closes, and all comes to an end! I. What doth it profit a man, if he gains the whole world and suffer the loss of his own soul? (Matt. xvi. 26). O great maxim, which has conducted so many souls to Heaven, and bestowed so many Saints on the Church! What doth it profit to gain the whole world, which passes away, and lose the soul, which is eternal? The world! And what is the world but mere show, a scene which quickly passes away! The fashion of this world passeth away (I Cor. vii. 31). Death approaches, the curtain falls, the scene closes, and all comes to an end! Alas! at the hour of death, how will all worldly things appear to a Christian – those vessels of silver, those heaps of gold, that rich and vain furniture – when he must leave them all forever! O Jesus, grant that henceforward my soul may be wholly Thine! Grant that I may love no other but Thee. I desire to renounce all things before death tears me away from them. St. Teresa says: “Nothing ought to be considered of consequence which must come to an end.” Let us, therefore, strive to gain that treasure which will not fail with time. What does it avail a man to be happy for a few days (if indeed there can be any happiness without God), if he must be unhappy forever in eternity. David says that earthly goods, at the hour of death, will seem as a dream to one waking from sleep: As the dream of them that awake (ps. lxxii. 20). What disappointment does he feel who, having dreamt he was a king, on awaking finds himself still as lowly and poor as ever? O my God, who knows but that this meditation which I am now reading will be the last call for me? Enable me to root out of my heart all earthly affections, before I enter into eternity. Grant that I may be sensible of the great wrong I have done Thee, by offending Thee, and by forsaking Thee for the love of creatures. Father, I am not worthy to be called thy son (Luke xv. 21). I am grieved for having turned my back upon Thee; do not reject me, now that I return to Thee. II. No position of dignity, no magnificence, no wealth, no nice points of honour, no pastimes, will console a Christian at the hour of death; the love of Jesus Christ, and the little that he has suffered for His love, will alone console him. Philip II, when dying, said “Oh, that I had been a Lay-Brother in some Monastery, and not a King!” Philip III said “Oh, that I had lived in a desert! Alas, now I shall appear with but little confidence before the tribunal of God!” Thus, at the hour of death, do those express themselves who have been esteemed the most fortunate in this world. In short, all earthly goods generally bring, at the hour of death, only remorse of conscience and fear of eternal damnation. O God! will the dying sinner say, I have had sufficient light to withdraw myself from worldliness, and yet I have followed the world, and its maxims; and now what sentence will be pronounced upon me? Fool that I have been! I might have been a saint, with the means of grace and the advantages I enjoyed! I might have led a happy life in union with God; and now what have I but remorse of conscience and a dread of damnation! But when will he say this? When the scene is about to close, and himself about to enter into eternity, and at the moment on which will depend his happiness or misery forever. O Lord, have pity on me! For the past I have not been so wise as to love Thee. From this day forward Thou alone shalt be my only Good: My God and my all! Thou alone deservest all my love, and Thee only will I love. Spiritual Reading IV. – THE ADVANTAGE OF A RETREAT MADE IN SOLITUDE AND SILENCE If, indeed, there were no other satisfaction in solitude than that of knowing the Eternal Truths, that alone would be sufficient to make a Retreat a most desirable thing. The knowledge of the Eternal Truths give the soul a perfect contentment such as is never found in the vanities of the world, which are only lying and deceitful things. Herein consists precisely the happiness which is found in the exercises of a Retreat gone through in solitude and silence. It is then one sees in the clearest light the Christian maxims, the importance of salvation, the ugliness of sin, the value of grace, the love God bears us, the vanity of earthly goods, the foolishness of those who, for the sake of the fleeting joys of the world, fling away eternal goods and prepare for themselves an Eternity of pain and misery. Hence it comes about that, having convinced himself of these truths, a man takes the most efficacious means to secure his eternal salvation. In a Retreat he disentangles himself from earthly affections and unites himself to God in prayer, by desires of closer union with Him, by repeated offerings of himself, by multiplied acts of sorrow, love, and resignation. He thus finds himself raised so high above all created things that he smiles in pity on those who set such value on the things of this world which he so much despises, knowing how worthless they are, and how unworthy of the love of a heart created to love an infinite Good, which is God. It is certain that one comes out of the Exercises a very different man, and much better than he was when he began them. It was the opinion of St. John Chrysostom that retirement was a great means of rising to perfection. And a learned author, speaking of the Exercises of a Retreat, says: “Happy, indeed is the man who, fleeing from the noise of the world, allows himself to be led by the Lord to the Spiritual Exercises, into that sweet solitude where he finds and tastes the delights of Paradise.” Sermons in the churches are good, but if the hearers do not reflect on what they have heard, the fruit will be little. Reflection will never be made as it should be unless it be made in solitude. As soon as the oyster receives the dew of heaven it shuts itself at once and sinks to the bottom of the sea, and there the pearl is formed. It is beyond all doubt that what makes the fruit of the Exercises perfect is the silent reflection alone with God upon the truths one has heard in a sermon or read in a book. Hence St. Vincent de Paul in his missions never failed to exhort his hearers to make the Exercises in some retired place. One single spiritual maxim well meditated upon is sufficient to make a saint. Thus St. Francis Xavier resolved to give up the world in consequence of the impression made on him by that maxim of the Gospel: What doth it profit a man if he gain the whole world and suffer the loss of his own soul? (Matt. xvi. 26). A young student having once heard a maxim on death, changed his conduct and led a virtuous life. St. Clement of Ancrya was encouraged to suffer for Jesus Christ all the torments inflicted by the tyrant, by thinking of what his mother had taught him: “It is for life eternal we are fighting.” Evening Meditation THE PRACTICE OF THE LOVE OF JESUS CHRIST HE THAT LOVES JESUS CHRIST BEARS ALL THINGS FOR HIM, AND ESPECIALLY ILLNESS, POVERTY, AND CONTEMPT I. Above all, in time of sickness we should be ready to accept of death, and of that death which God pleases. We must die, and our life must finish in our last illness; but we do not know which will be our last illness. Wherefore in every illness we must be prepared to accept that death God has appointed for us. A sick person says: “Yes, but I have committed many sins, and have done no penance. I should like to live, not for the sake of living, but to make some satisfaction to God before I die.” But tell me, how do you know that if you live longer you will do penance, and not rather do worse than before? At present you can well cherish the hope that God has pardoned you, and what penance can be more satisfactory than to accept of death with resignation, if God wills you are to die? St. Aloysius Gonzaga, at the age of twenty-three, gladly embraced death with this reflection: “At present,” he said, “I am, as I hope, in the grace of God. Hereafter I know not what may befall me; so that I now die contentedly, if God calls me to the next life.” It was the opinion of Blessed John of Avila that every one, provided he be in proper dispositions, though only moderately good, should desire death, to escape the danger which always surrounds us in this world, of sinning and losing the grace of God. Besides, owing to our natural frailty, we cannot live in this world without committing at least venial sins; this should be a motive for us to embrace death willingly that we may never offend God any more. Further, if we truly love God, we should ardently long to go to see Him, and love Him with all our strength in Paradise, which no one can do perfectly in this present life; but unless death open to us the door, we cannot enter that blessed region of love. This caused St. Augustine, that loving soul, to cry out: “Oh, let me die, Lord, that I may behold Thee!” O Lord, let me die, otherwise I cannot behold and love Thee face to face. II. In the second place we must practise patience in the endurance of poverty. Our patience is certainly very much tried when we are in need of temporal goods. St. Augustine says: “He that has not God, has nothing; he that has God, has all.” He who possesses God, and remains united to His will, finds every good. Witness St. Francis, barefooted, clad in sack-cloth, and deprived of all things, yet happier than all the monarchs of the world, by simply repeating: Deus meus et omnia! My God and my All! He only is a poor man who has not what he desires; but he that desires nothing, and is contented with his poverty, is in fact very rich. Of such St. Paul says: Having nothing, yet possessing all things (2 Cor. vi. 10). The true lovers of God have nothing, and yet have every thing; since, when temporal goods fail them, they exclaim: “My Jesus, Thou alone art sufficient for me!” and with this they rest satisfied. Not only did the Satins maintain patience in poverty, but sought to be despoiled of all, in order to live detached from all, and united with God alone. If we have not courage to renounce all worldly goods, at all events let us be contented with that state of life in which God has placed us; let our solicitude be not for earthly goods, but for those of Paradise, which are immeasurably greater, and last for ever; and let us be fully persuaded of the truth of what St. Teresa says: “The less we have here the more we shall have in Heaven.” RE: St. Alphonsus Liguori: Daily Meditations for Fifth Week after Pentecost - Stone - 07-06-2023 Thursday – Fifth Week after Pentecost Morning Meditation THE VANITY OF THE WORLD – THE GOODS OF THIS WORLD PASS QUICKLY Ye great ones of the world who are tormented in the fires of hell, what remains to you now of your honours and your wealth? They answer, weeping: Nothing! Nothing! What advantage hath the boasting of riches brought us? All these things are passed away like a shadow! I. Ye great ones of the world who are tormented in the fires of hell, what remains to you now of your honours and your wealth? They answer, weeping: Nothing! Nothing! We have nothing but torments and despair! All is passed but our punishment, which will never end! At death men will say: What hath pride profited us? or what advantage hath the boasting of riches brought us? All those things are passed away like a shadow (Wis. v. 8). Alas, the remembrance of the good things we have enjoyed in the world will not, at the hour of death, inspire us with confidence, but will fill us with terror and confusion. Woe to me! How many years have I been in the world, and what have I hitherto done for God? O Lord, have pity on me, and cast me not away from thy face (Ps. l. 18). The time of death is the time when all worldly things will appear as they really are – vanity, smoke, and dust! O my God! How frequently have I exchanged Thee for a nothing! I should not dare to hope for pardon, were it not that Thou hast died in order to pardon me. Now will I love Thee above all things, and will esteem Thy grace more precious than all the kingdoms of the earth. Death is compared by St. Paul to a thief (1 Thess. v. 4), because it robs us of all things – possessions, relations, beauty, dignity, and even of our own very flesh. The day of death is also called the day of destruction (Deut. xxxii. 35). Then shall we love all that we have ever acquired, and all that we can hope for from this world. O my Jesus! I am not concerned about the loss of earthly goods, but only lest I should lose Thee, the Infinite Good. We extol the Saints, who, for the love of Jesus Christ, despise the goods of this earth; and do we continue to be attached to such vanities at the imminent danger of our salvation? We have a great esteem for the treasures of this life; and why do we make so little account of the treasures of eternity? Enlighten me, O my God! Make me realize that all creatures are nothing, and that Thou art my All, the Infinite Good. Grant that I may leave all things to possess Thee alone. My God! My God! Thee only do I desire, and besides Thee, nothing in this world! II. St. Teresa says that our faults and our attachments to the goods of this earth, arise from a want of Faith. Let us then reanimate our Faith, and remember we shall one day have to leave all and go into eternity. And hence let us leave all now, while we can obtain merit by so doing. One day we shall have to leave them all. What are riches, honours, friends? God! God! Let us seek God alone, and God will be our All. That eminent servant of God, Sister Margaret of St. Ann, daughter of the Emperor Rudolf II, and a discalced Religious used to say: “What will kingdoms avail at the hour of death?” The death of the Empress Isabella induced St. Francis Borgia to renounce the world, and to give himself entirely to God. At the sight of her corpse he said to himself: It is thus, then, that the grandeurs and the crowns of this world terminate! O my God, Thou hast always loved me! Grant that I may be wholly Thine before death overtakes me. Spiritual Reading V.—THE ADVANTAGE OF A RETREAT MADE IN SOLITUDE AND SILENCE In order to form a true idea of the good produced by a Retreat, read some book on the subject, and see the wonderful conversions brought about by the Exercises. I will mention a few. Father Maffei tells us there was in Sienna a priest who led a disedifying life. He made a Retreat under the direction of a missionary who happened to be in that town; and not only was he converted, but one day when there was a great multitude in the Church, he went into the pulpit weeping and with a rope round his neck, and there asked pardon for all the scandal he had given. He afterwards became a Capuchin and died a Saint. On his death-bed he made known that all the great graces he had received were due to the Spiritual Exercises. Father Bartoli relates that a certain German knight, who, having abandoned himself to all kinds of vice, gave his soul to the devil by a document signed in his own blood. He afterwards performed the Spiritual Exercises, and he often fainted from excess of grief. He thenceforth led a life of severe penance till the day of his death. Father Rossignoli tells us that in Sicily a certain baron’s son led so debauched a life that, having tried all means to make him amend, but in vain, his father was obliged to put him in a galley to work with the slaves. But a certain good Religious, moved to compassion, sought out the young man, and by his kind winning manners, induced him to meditate whilst at his work on the great Truths of Eternity. This he did, and soon he made his confession, and so changed his life that his father was glad to receive him back to his house again, and never again had any reason to be displeased with his son. A young man in Flanders, having made a Spiritual Retreat, gave up his wicked life. Seeing his friends amazed at his conversion, he said to them: “You wonder at my change of life, but I tell you that if the devil himself were capable of making the Spiritual Exercises, he would be converted to penance.” A Religious who had by his bad conduct become insupportable in his Community, was sent by his Superiors to make a Retreat. When he was going away he jestingly said to those about him: “Get ready your Rosary beads to touch me when I return.” But the Exercises did indeed change him so completely that he became an example for all the other Religious, and, seeing the change, they all wished to make the Exercises. Some young men, seeing a number of their friends going to make a Spiritual Retreat, wished to accompany them, not to profit their souls, but in order afterwards to jest about the Exercises. Just the opposite happened; for during the Retreat they were so filled with compunction that they began to sigh and weep for their sins. They made good Confessions and changed their lives. Evening Meditation “Charity beareth all things” HE THAT LOVES JESUS CHRIST BEARS ALL THINGS FOR HIM, AND ESPECIALLY ILLNESS, POVERTY, AND CONTEMPT I. St. Bonaventure said that temporal goods were nothing more than a sort of bird-lime to hinder the soul from flying to God. And St. John Climacus said that poverty, on the contrary, is a path which leads to God free of all hindrances. Our Lord Himself said: Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matt. v. 8). In the other Beatitudes, the Heaven of the life to come is promised to the meek and to the clean of heart; but to the poor, Heaven (that is heavenly joy) is promised even in this life: theirs is the kingdom of heaven. Yes, for even in the present life the poor enjoy a foretaste of Paradise. By the poor in spirit are meant those who are not merely poor in earthly goods, but who do not so much as desire them; who, having enough to clothe and feed them, live contented, according to the advice of the Apostle: But having food and wherewith to be covered, with these we are content (I Tim. vi. 8). Oh, blessed poverty, exclaimed St. Laurence Justinian, which possesses nothing and fears nothing! Ever joyous and ever in abundance, since she turns every inconvenience into advantage for the soul. St. Bernard said: “The avaricious man hungers after earthly things as a beggar, the poor man despises them as a lord.” The miser is always hungry as a beggar, because his is never satiated with possessing; the poor man, on the contrary, despises them all as a rich lord, inasmuch as he desires nothing. II. One day Jesus Christ thus spoke to St. Angela of Foligno: “If poverty were not of great excellence, I would not have chosen it for Myself, nor have bequeathed it to My Elect.” And, in fact, the Saints, seeing Jesus poor, had therefore a great affection for poverty. St. Paul says that the desire of growing rich is a snare of Satan by which he has wrought the ruin of innumerable souls: They that will become rich, fall into temptation, and into the snare of the devil, and into many unprofitable and hurtful desires, which drown men into destruction and perdition (I Tim vi. 9). Unhappy beings who, for the sake of vile creatures of earth, forfeit an Infinite Good, which is God! St. Basil the Martyr was right, when the Emperor Licinius proposed to make him the chief among his priests, if he would renounce Jesus Christ; he was right, I say, to reply: “Tell the emperor that were he to give me his whole kingdom, he would not give me as much as he would rob me of by depriving me of God.” Let us be content, then, with God, and with the things He gives us, rejoicing in our poverty, when we stand in need of something we desire, and have it not; for herein consists our merit. “Not poverty,” says St. Bernard, “but the love of poverty, is reckoned a virtue.” Many are poor, but from not loving their poverty, they merit nothing; therefore St. Bernard says that the virtue of poverty consists not in being poor, but in the love of poverty. RE: St. Alphonsus Liguori: Daily Meditations for Fifth Week after Pentecost - Stone - 07-07-2023 Friday – Fifth Week after Pentecost Morning Meditation THE VANITY OF THE WORLD – DEATH SHOWS US THE VANITY OF THE WORLD St. John Chrysostom says: “Go to the tomb, and contemplate the dust and worms and –sigh!” O the great secret of death! Things the most desirable on this earth lose all their splendour when viewed from the bed of death. I. O the great secret of death! How it brings to an end all worldly desires! How it shows all worldly grandeur as smoke and deceit! Things the most desired of this earth lose all their splendour when beheld from the bed of death. The shadow of death obscures the beauty of all things here below. Of what profit are riches when nothing remains but a winding-sheet? Of what advantage bodily beauty, when all is reduced to a heap of worms? Of what avail is authority, when nothing remains but to be thrown into the grave, and be forgotten by all? St. Chrysostom says: “Go to the sepulchre, contemplate dust and worms—and sigh!” Look on the graves of the dead; see those skeletons gnawed by worms and crumbling into dust, and say, with a sign: Ah, such must I become, and why do I not think of this? Why do I not give myself to God? Alas! who knows but that which I am now reading may be the last call for me? O my dear Redeemer, I accept of my death, and I accept of it in whatever way it may please Thee to send it to me; but I beseech Thee, before Thou judgest me, to allow me time to bewail the offences I have committed against Thee. I love Thee, O my Jesus, and I am truly sorry for having despised Thee. O my God, how many miserable beings, to obtain worldly goods, pleasures, vanities, have lost their souls, and, by losing their souls, have lost all! Do we believe or not that we must one day die? And that only once? And why do we not leave all, to secure a happy death? Let us leave all, to secure all. Is it possible we realize that the remembrance of a disorderly life will at the hour of death be an insufferable torment, and still continue to live on in sin? O my God, I thank Thee for the light Thou affordest me. But, O Lord, what have I done? Have I multiplied my sins, and hast Thou increased Thy graces? Woe to me, if I do not avail myself of them! II. He who reflects that in a short time he must leave the world will not be attached to it. Oh, with what peace of soul do those live and die who, despoiled of all things, are contented to say, My God and my all! Solomon said that all the goods of this earth are only vanity and affliction of spirit; since the more one possesses of the goods of this world, the more he suffers. St. Philip Neri used to call those fools whose hearts are attached to this world. Fools, because even here they lead miserable lives. O my God, what now remains of the many sinful deeds of which I have been guilty, but the pain and remorse that torment me, and will torment me still more at the hour of death? Oh, do Thou, O Lord, make haste to pardon me! Thou desirest that I should be all Thine, and such do I desire to be. Behold, from this moment, I give myself to Thee, and I desire nothing in return but Thyself. Let us not imagine that to be detached from all things, in order to love God alone, is to live an unhappy life. Who on this earth is so contented and happy as the man who loves Jesus Christ with his whole heart? Find me one amongst all the kings of the world, who is more happy than the man who gives himself entirely to God. My soul, if now thou wert to depart out of this world, wouldst thou die satisfied with thy past life? And for what dost thou delay? Is it that the light which God in His mercy now affords thee may only serve to reproach thee at the great accounting day? O Jesus, I renounce all to give myself to Thee. Thou didst seek me when I fled from Thee; and now that I seek Thee, do not reject me. Thou didst love me when I did not love Thee, nor even desire that Thou shouldst love me; and now that I have no other desire but to love Thee, and to be loved by Thee, cast me not away from Thy face. O my God, I am now convinced that Thou desirest to save me, and I desire to work out my salvation to please Thee. I leave all, and give my whole self to Thee. Mary, Mother of God, pray to Jesus for me. Spiritual Reading VI—THE ADVANTAGE OF A RETREAT MADE IN SOLITUDE AND SILENCE I could add a thousand other examples, but I shall relate only one more—the case of a nun in the Convent of Torre di Specchi in Rome. She pretended to be a learned woman, but led a very imperfect life. When the Spiritual Exercises were being conducted in the convent she began them, but very much against her will. The very first meditation on the “End of Man” made such an impression on her that, weeping, she went to the Spiritual Father, and said: “Father, I wish to become a saint without delay.” She wanted to say more, but sobs prevented her. Returning to her cell she wrote out a consecration of her entire self to Jesus Christ, and gave herself up to penance and retirement, and persevered until death. If we had no other motive for attaching so much importance to the Spiritual Exercises, it would be enough to consider the esteem so many saintly men had for them. St. Charles Borromeo began to lead a perfect life after the first Retreat in Rome. St. Francis de Sales attributed to the Spiritual Exercises the first beginnings of a holy life. Louis of Granada, a man of very great virtue, used to say that a lifetime would not suffice to explain the knowledge of Divine things which he discovered in going through the Spiritual Exercises. Blessed John of Avila called the Exercises a school of heavenly wisdom, and exhorted all his spiritual children to make them. Father Louis Blosius, the holy Benedictine, used to say we should give God special thanks for having in these latter times made known to His Church the precious treasure of the Spiritual Exercises of a Retreat. But if the Exercises are of great help to persons in every state and condition, they are of special help to him who wishes to make a proper choice of a state of life. For I find it laid down that the first end for which the Exercises were instituted was that of making the choice of a state of life, because upon this choice depends the eternal salvation of each one. We cannot expect that an Angel from Heaven should come to assure us of the state which, according to the will of God, we should choose. It is sufficient to put before us the state we are thinking of choosing, and then to consider the end we have in view in that choice, and weigh all the circumstances. This is the principle reason for which I wish you to make the Exercises in silence; namely, for making the choice of the state of life. Evening Meditation THE PRACTICE OF THE LOVE OF JESUS CHRIST “Charity beareth all things” HE THAT LOVES JESUS CHRIST BEARS ALL THINGS FOR HIM, AND ESPECIALLY ILLNESS, POVERTY, AND CONTEMPT I. This love of poverty should be especially practised by Religious who have made the Vow of Poverty. “Many Religious,” says the great St. Bernard, “wish to be poor; but on the condition of wanting for nothing.” “Thus,” says St. Francis de Sales, “they wish for the honour of poverty, but not the inconveniences of poverty.” To such persons is applicable the saying of the blessed Solomea, a nun of St. Clare: “That Religious will be a laughing-stock to Angels and to men, who pretends to be poor, and yet murmurs when in want of anything.” Good Religious act differently, they love their poverty above all riches. The daughter of the Emperor Maximilian II, a discalced nun of St. Clare, called Sister Margaret of the Cross, appeared on one occasion before her brother, the Archduke Albert, in a patched habit. He evinced some astonishment at it, as if it were unbecoming her noble birth; but she made him this answer: “My brother, I am more content with this torn garment than all monarchs with their purple robes.” St. Mary Magdalen de Pazzi said: “O happy Religious, who, detached from all by means of holy poverty, can say: ‘The Lord is the portion of my inheritance!’” My God, Thou art my portion and all my good! St. Teresa, having received a large alms from a certain merchant, sent him word that his name was written in the Book of Life; and that, in token of this, he should lose all his possessions; and the merchant actually failed, and remained in poverty till death. St. Aloysius Gonzaga said that there could be no surer sign of a person’s being numbered among the elect than to see him fearing God, and at the same time undergoing crosses and tribulations in this life. II. The bereavement of relations and friends by death belongs also, in some measure, to holy poverty; and in this we must especially practise patience. Some people, at the loss of a parent or friend, can find no rest; they shut themselves up to weep in their chamber, and giving free vent to their sorrow, become insupportable to all around them by their want of patience. I would ask these persons for whose gratification, or for whose sake, do they thus lament and shed tears? Is it for God’s? Certainly not; for God’s will is that they should be resigned to His dispensations. For that of the soul departed? By no mean: if the soul be lost, she abhors both you and your tears; if she is saved, and already in Heaven she would have you thank God on her part; if still in Purgatory, she craves the help of your prayers, and wishes you to bow with resignation to the Divine will, and to become a saint, in order that she may one day enjoy your society in Paradise. Of what use, then, is all this weeping? On one occasion the Venerable Father Joseph Caracciolo, the Theatine, was surrounded by his relations, who were all bitterly lamenting the death of his brother, whereupon he said to them: “Come! come! let us keep these tears for a better purpose, to weep over the death of Jesus Christ, Who has been to us a Father, a Brother, a Spouse, and Who died for love of us.” On such occasions we must imitate Job, who, on hearing the news of the death of his sons, exclaimed, with full resignation to the Divine will: The Lord gave, and the Lord hath taken away; God gave me my sons, and God hath taken them away. As it hath pleased the Lord, so is it done: blessed be the name of the Lord! It hath pleased God that such things should happen, and so it pleaseth me; wherefore may He be blessed by me for ever (Job i. 21). RE: St. Alphonsus Liguori: Daily Meditations for Fifth Week after Pentecost - Stone - 07-08-2023 Saturday—Fifth Week after Pentecost Morning Meditation THE MERCY OF THE BLESSED VIRGIN MARY “Oh, how many who deserved to be condemned by the justice of the Son, are saved by the mercy of the Mother! For she is God’s treasure and the treasurer of all graces, and thus our salvation is in her hands and depends on her.”—(Abbot of Celles). I. The Blessed Virgin said one day to St. Bridget: I am called, and I truly am, the Mother of Mercy; for such God has made me. And who, but God in His mercy, because He desires our salvation, has given us this advocate to defend us? “Therefore,” adds Mary, “miserable will he be, who, while it is in his power, has not recourse to me, who am merciful.” Miserable is the man, and miserable for eternity who, though he could, during life, have recommended himself to me, who am so benign and merciful to all, has neglected to have recourse to me, and is lost. Perhaps, says Bonaventure, we are afraid that in asking Mary’s intercession she will refuse it to us? No, says the Saint: “Mary does not refuse, and never has refused pity and aid to any sinner who has invoked her intercession.” She has not done so, and she cannot do so, because God has made her the Queen and the Mother of Mercy; and as Queen of Mercy she is bound to attend to the care of the mirserable. “Thou,” says St. Bernard, “art the Queen of Mercy; and who but the miserable are the subjects of mercy?” Hence the Saint through humility adds: “Since, then, O Mother of God, thou art the Queen of Mercy, thou must have a special care of me, who am the most miserable of sinners.” As Mother of Mercy it is her duty to deliver from death her sick children, to whom her mercy makes her a Mother. Hence, St. Basil calls her a public hospital. Public hospitals are erected for the poor; and they who are in the greatest poverty have the best claims to be admitted into them. Hence, according to St. Basil, Mary ought to receive the greatest tenderness and care the greatest sinners who have recourse to her. O great Mother of God, behold at thy feet a miserable sinner, who has not once, but several times, voluntarily lost Divine grace, which thy Son purchased for him by His death. O Mother of Mercy, I come to thee with a soul covered with wounds and sores; be not angry with me on this account, but have the greater pity on me and assist me. I do not ask of thee earthly goods; I ask thee to obtain for me the grace of God and love of thy Son. II. But let us not doubt the Mercy of Mary. One day St. Bridget heard the Saviour saying to His Mother: “Thou wouldst show compassion to the devil, should he ask it with humility.” The haughty Lucifier will never humble himself to ask her prayers; but if he humbled himself to this Divine Mother, and invoked her help, she, by her intercession, would deliver him from hell. By those words, Jesus Christ wished to give us to understand what Mary herself afterwards said to the same St. Bridget—that when a sinner has recourse to her, however enormous his guilt may be, she regards not the sins with which he is charged, but the intention with which he comes. If he come with a sincere desire to amend, she receives him and heals all his wounds. Hence St. Bonaventure says: “Poor sinners, do not despair! Raise your eyes to Mary, and trust in the Mercy of this good Mother.” Let us, then, says St. Bernard, ask the grace we have lost, and let us ask it through Mary. The grace which we have lost, she has found, says Richard of St. Laurence; we therefore ought to go to her in order to recover it. When the Archangel Gabriel announced to the Most Holy Virgin the Divine maternity, he said to her: Fear not, Mary, thou hast found grace (Luke i. 30). But, since Mary was never deprived of grace, but was, on the contrary, always full of grace, how could he say that she had found it? In answer to this question, Cardinal Hugo says that Mary found grace, not for herself, because she had always possessed it, but for us, who have lost it. Hence the same author says that we ought to go to her and say: O Lady, property ought to be restored to him who has lost it; the grace which thou hast found is not thine, for thou hast always possessed it; it is ours, we have lost it through our own fault; thou shouldst then restore it to us. “Let sinners, then, who have lost grace by their sins, run—let them run to the Virgin, and say with confidence: Restore to us our property, which thou hast found.” My Mother Mary, pray for me, and never cease to pray for me. It is through the merits of Jesus Christ and thy intercession that I am to be saved. Thy office is to intercede for sinners: I will, then, say with St. Thomas of Villanova: “O Mary, our advocate, fulfil thy office!” Recommend me to God and defend me. No cause, however desperate, is lost, when defended by thee. Thou, after Jesus, art the hope of sinners; thou art my hope. O Mary, I will not cease to serve thee, to love thee, and to have recourse to thee always. Do not, then, ever cease to pray for me, particularly when thou seest me in danger of again losing the grace of God. O Mary, O great Mother of God, have pity on me. Spiritual Reading VII—THE ADVANTAGE OF A RETREAT MADE IN SOLITUDE AND SILENCE When, then, you have entered upon the Retreat, as I hope you will, I beg of you to follow the advice I now give you. The sole intention you should have in making these Exercises is that you may know what God will have you to do; and, therefore, in going to that silent Retreat-house, say to yourself: I will hear what the Lord God shall speak in me (Ps. lxxxiv. 9). I go into Retreat to know what the Lord will tell me and what He wishes me to do. Besides, it is necessary that you have a determined will to obey God and to follow without reserve the vocation He will make known to you. It is, moreover, necessary that you pray earnestly to the Lord, that He make known to you His will, no matter what the state of life He wishes you to live. But remember that in order to obtain this light you must ask it with holy indifference. He who prays to God to enlighten him on the choice of a state of life, but does so without this indifference, and, instead of wishing to conform to God’s will wishes rather that God should conform to his, is like a pilot who feigns to will, but indeed wills not, that his vessel should advance, since he begins by casting anchor and then hoists the sail! God does not enlighten or speak to such a person. But if you will supplicate God with his holy indifference and the resolution to accomplish His will, He will make you see clearly the state which is best for you. And if you should then feel any repugnance, place before your eyes the hour of your death, and think of the choice you would in that hour wish to have made, and act accordingly. Take with you to your house of Retreat a book containing the meditations which are commonly made during the Exercises; read these meditations, and let them take the place of sermons, reflecting on them for half an hour in the morning and in the evening. Bring also with you the Life of some Saint or some other spiritual book for your spiritual reading; and these ought to be your only companions in solitude during the eight days of your Retreat. In order to obtain light and to hear what the Lord will speak to you it is necessary to avoid every distraction: Be still, and see that I am God (Ps. xlv. 11). To hear the Divine voice, we must cease all intercourse with the world. To a sick man no remedies will be of any use if he does not take them with the proper precaution, as, for example, avoiding exposure to the cold air, unwholesome food, or too much application of mind. In like manner, in order that the Exercises may be useful for the health of your soul, you must remove hurtful distractions, such as the receiving of visits from friends, messages from without, letters, etc. When St. Francis de Sales was engaged in the Exercises he laid aside all the letters he received and did not read them until after the Retreat. You must avoid books of amusement, and do no study; for you ought then only to study the Crucifix. Therefore, have in your room none but spiritual books, and read not for curiosity’s sake, but only for this one end—namely, to help you to follow the state of life which God will make known to you as the one He wishes you embrace. –Moreover, it is not enough to avoid distractions from without, you must also avoid those from within; for it you should deliberately allow your mind to think on worldly matters, or of your studies, or the like, the Exercises and the solitude will be of little use to you. St. Gregory says: “What will solitude of the body avail if solitude of the heart be wanting?” Peter Ortiz, a minister of the Emperor Charles V, went to make a Retreat at the monastery of Monte Cassino. Having arrived at the gates of the monastery he addressed to his thoughts the words our Lord spoke to His disciples: Sedete hic, donec vadam illuc et orem (Matt. xxvi. 36). “Worldly thoughts, stay you here outside the gates, and when I have ended my Retreat I shall return to you.” When one is engaged in making the Spiritual Exercises, one should occupy the time solely for the good of one’s soul without losing or wasting a single moment of it. Finally, when you are in your Retreat, I would be of you to use the following short prayer:– O my God, I am that miserable one who in the past despised Thee; but now I esteem and love Thee above everything, nor will I love any other but Thee. Thou wishest me to belong entirely to Thee; to Thee I will belong entirely. Speak, O Lord; for thy servant heareth (I Kings iii. 10). Let me know what Thou wishest from me, and I will do all. Let me especially know in what particular state Thou wishest me to serve Thee: Make thou known to me the way in which I should walk (Ps. cxlii. 8) During the Exercises recommend yourself also in a special manner to the Divine Mother Mary, praying her to obtain for you the grace to accomplish perfectly the will of her Son. And do not forget, when you make the Exercises, to recommend me to Jesus Christ, as I will not omit to do so in a particular manner for you, that He may make you a saint, as I wish with all my heart. Your most devoted and obliged servant, Alphonsus Mary, Bishop of St. Agatha Evening Meditation THE PRACTICE OF THE LOVE OF JESUS CHRIST “Charity beareth all things” HE THAT LOVES JESUS CHRIST BEARS ALL THINGS FOR HIM, AND ESPECIALLY ILLNESS, POVERTY, AND CONTEMPT I. In the third place, we must practise patience, and show our love of God by tranquilly submitting to contempt. As soon as a soul delivers herself up to God, He sends her from Himself, or through others, insults and persecution. One day an Angel appeared to the Blessed Henry Suso, and said to him: “Henry, thou hast hitherto mortified thyself in thy own way; henceforth thou shalt be mortified after the pleasure of others.” On the day following, as he was looking from a window on the street he saw a dog shaking and tearing a rag which it held in its mouth; at the same moment a voice said to him: “So hast thou to be torn in the mouths of men.” Forthwith the Blessed Henry Suso descended into the street and secured the rag, putting it by to encourage him in his coming trials. I love Thee with my whole heart, O my dear Redeemer! I love Thee, my Sovereign Good! I love Thee, my own Love, worthy of infinite love! I am grieved at any displeasure I have ever caused Thee, more than for any evil whatever. I promise Thee to receive with patience all the trials Thou mayest send me; but I look to Thee for help to be faithful to my promise, and especially to be enabled to bear in peace the sorrows of my last agony and death. O Mary, my Queen, vouchsafe to obtain for me a true resignation in all the anguish and trials that await me during life and at death. II. Affronts and injuries were the delicacies the Saints earnestly desired and sought for. St. Philip Neri, during the space of thirty years had to put up with much ill-treatment in the house of St. Jerome at Rome; but on this very account he refused to leave it, and resisted all the invitations of his sons to come and live with them in the new Oratory, founded by himself, till he received an express command from the Pope to do so. St. John of the Cross was prescribed change of air for an illness which eventually carried him to the grave. Now, he could have selected a more commodious convent, the prior of which was particularly attached to him; but he chose instead a poor convent, whose superior was unfriendly, and who, in fact, for a long time, and almost up to his dying day, spoke ill of him, and abused him in many ways, and even prohibited the others from visiting him. Here we see how the Saints even sought to be despised. St. Teresa wrote this admirable maxim: “Whoever aspires to perfection must beware of ever saying: They had no reason to treat me so. If you will not bear any cross but one which is founded on reason, then perfection is not for you.” Whilst St. Peter Martyr was complaining in prison of being confined unjustly he received that celebrated answer from the Crucifix; our Lord said to him: “And what evil have I done that I suffer and die on this Cross for men?” Oh, what consolation do the Saints derive in all their tribulations from the ignominies Jesus endured! St. Eleazar, on being asked by his wife how he contrived to bear with so much patience the many injuries he had to sustain, and that even from his own servants, replied: “I turn my eyes on the outraged Jesus, and I discover immediately that my affronts are a mere nothing in comparison with what He suffered for my sake; and thus God gives me strength to support all patiently.” In fine, affronts, poverty, torments, and tribulations serve only to estrange further from God the soul that does not love Him; whereas, when they befall a soul in love with God they become an instrument of closer union and more ardent affection: Many waters cannot quench charity (Cant. viii. 7). However great and grievous troubles may be, so far from extinguishing the flames of charity, they only serve to enkindle them the more in a soul that loves nothing else but God. RE: St. Alphonsus Liguori: Daily Meditations for Fifth Week after Pentecost - Stone - 06-23-2024 A reminder ...