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A Novena of Meditations and Readings for the Feast of the Assumption of the Blessed Virgin Mary begins here.
Let us consider how holy Mary passed from this world by a sweet and happy death. Three things render death bitter -- attachment to the world, remorse for sins, and the uncertainty of salvation. Mary died as she had lived, entirely detached from the things of the world; she died in the most perfect peace; she died in the certainty of eternal glory.
I.
Death being the punishment of sin, it would seem that the Divine Mother -- all holy, and exempt as she was from its slightest stain -- should also have been exempt from death, and from encountering the misfortunes to which the children of Adam, infected by the poison of sin, are subject. But God was pleased that Mary should in all things resemble Jesus; and as the Son died, it was becoming that the Mother should also die; because, moreover, He wished to give the just an example of the precious death prepared for them, He willed that even the most Blessed Virgin should die, but by a sweet and happy death. Let us, therefore, consider how precious was Mary's death, on account of the special favours by which it was accompanied.
There are three things that render death bitter: attachment to the world, remorse for sins, and the uncertainty of salvation. The death of Mary was entirely free from these causes of bitterness, and was accompanied by three special graces, which rendered it precious and joyful. She died as she had lived, entirely detached from the things of the world; she died in the most perfect peace; she died in the certainty of eternal glory.
There can be no doubt that attachment to earthly things renders the death of the worldly bitter and miserable, as the Holy Ghost says: O death, how bitter is the remembrance of thee to a man that hath peace in his possessions! (Ecclus. xli. 1). But because the Saints die detached from the things of the world, their death is not bitter, but sweet, lovely, and precious; that is to say, as St. Bernard remarks, worth purchasing at any price, however great. Blessed are the dead who die in the Lord (Apoc. xiv. 13). Who are they who, being already dead, die? They are those happy souls who pass into eternity already detached, and, so to say, dead to all affection for terrestrial things; who, like St. Francis of Assisi, find in God alone all their happiness, and with him can say: "My God and my All!"
II.
What soul was ever more detached from earthly goods, and more united to God, than the beautiful soul of Mary? She was detached from her parents, for at the age of three years, when children are most attached to them, and stand in the greatest need of their assistance, Mary, with the greatest intrepidity, left them, and went to shut herself up in the Temple to attend to God alone. She was detached from riches, contenting herself always to live poor, and supporting herself with the labour of her own hands. She was detached from honours, loving an humble and abject life, though the honours due to a queen were hers, as she was descended from the kings of Israel. The Blessed Virgin herself revealed to St. Elizabeth of Hungary that when her parents left her in the temple, she resolved in her heart to have no father, and to love no other good than God.
St. John saw Mary represented in that woman, clothed with the sun, who held the moon under her feet. And a great sign appeared in heaven: a woman clothed with the sun, and the moon under her feet (Apoc. xii. 1). Interpreters explain the moon to signify the goods of this world, which, like the moon, are uncertain and changeable. Mary never had these goods in her heart, but always despised them and trampled them under her feet; living in this world as a solitary turtle-dove in a desert, never allowing her affection to centre itself on any earthly thing; so that of her it was said: The voice of the turtle is heard in our land (Cant. ii. 12). And elsewhere: Who is she that goeth up by the desert? (Cant. iii. 6). Whence the Abbot Rupert says "Thus didst thou go up by the desert; that is, having a solitary soul." Mary, then, having lived always and in all things detached from the earth, and united to God alone, death was not bitter, but, on the contrary, very sweet and dear to her; since it united her more closely to God in Heaven, by an eternal bond.
Spiritual Reading
TO THEE DO WE CRY, POOR BANISHED CHILDREN OF EVE
I.-THE PROMPTITUDE OF MARY IN ASSISTING THOSE WHO INVOKE HER.
Truly unfortunate are we poor children of Eve; for, guilty before God of her fault, and condemned to the same penalty, we have to wander about in this valley of tears as exiles from our country, and to weep over our many afflictions of body and soul. But blessed is he who, in the midst of these sorrows, often turns to the comfortress of the world, to the refuge of the unfortunate, to the great Mother of God, and devoutly calls upon her and invokes her! Blessed is the man that heareth me, and that watcheth daily at my gates (Prov. viii. 34). Blessed, says Mary, is he who listens to my counsels, and watches continually at the gate of my mercy, and invokes my intercession and aid.
The holy Church carefully teaches us her children with what attention and confidence we should unceasingly have recourse to this loving protectress; and for this purpose commands a worship peculiar to Mary. And not only this, but she has instituted many Festivals that are celebrated throughout the year in honour of this great Queen: she devotes one day in the week, in an especial manner, to her honour: in the Divine Office all Ecclesiastics and Religious are daily obliged to invoke her in the name of all Christians; and, finally, she desires that all the faithful should salute this most holy Mother of God three times a day, at the sound of the Angelus-bell. And that we may understand the confidence that the holy Church has in Mary we need only remember that in all public calamities she invariably invites all to have recourse to the protection of this Divine Mother, by novenas, prayers, processions, by visiting the churches dedicated to her honour, and her images. And this is what Mary desires. She wishes us always to seek her and invoke her aid; not as if she were begging of us these honours and marks of veneration, for they are in no way proportioned to her merit; but she desires them, that by such means our confidence and devotion may be increased, and that so she may be able to give us greater succour and comfort. "She seeks for those," says St. Bonaventure, "who approach her devoutly and with reverence, for such she loves, nourishes, and adopts as her children."
The Saint remarks that Ruth, whose name signifies, "seeing and hastening," was a figure of Mary; " for Mary, seeing our miseries, hastens in her mercy to succour us." Novarino adds that "Mary, in the greatness of her desire to help us, cannot admit of delay, for she is in no way an avaricious guardian of the graces she has at her disposal as Mother of Mercy, and cannot do otherwise than immediately shower down the treasures of her liberality on her servants."
Oh, how prompt is this good Mother to help those who call upon her! Thy two breasts, says the sacred Canticle, are like two roes that are twins (Cant. iv. 5). Richard of St. Laurence explains this verse, and says, that as roes are swift in their course, so are the breasts of Mary prompt to bestow the milk of mercy on all who ask it. By the light pressure of a devout salutation and prayer they distil large drops." The same author assures us that the compassion of Mary is poured out on every one who asks it, even should it be sought for by no other prayer than a simple "Hail Mary." Wherefore Novarino declares that the Blessed Virgin not only runs but flies to assist him who invokes her. "She," says this author, "in the exercise of her mercy, knows not how to act differently from God; for, as He flies at once to the assistance of those who beg His aid, faithful to His promise, Ask, and you shall receive (John xvi. 24), so Mary, whenever she is invoked, is at once ready to assist him who prays to her. "God has wings when He assists His own, and immediately flies to them; Mary also takes wing when she is about to fly to our aid." And hence we see who the woman was, spoken of in the following verse of the Apocalypse, to whom two great eagle's wings were given, that she might fly to the desert. And there were given to the woman two wings of a great eagle, that she might fly into the desert (Apoc. xii. 14). Ribeira explains these wings to mean the love with which Mary always flew to God. "She has the wings of an eagle, for she flies with the love of God." But the Blessed Amadeus, more to our purpose, remarks that these wings of an eagle signify "the velocity, exceeding that of the seraphim with which Mary always flies to the succour of her children."
This will explain a passage in the Gospel of St. Luke, in which we are told that when Mary went to visit and shower graces on St. Elizabeth and her whole family, she was not slow, but went with speed. The Gospel says: And Mary, rising up, went into the hill country with haste (Luke i. 39). And this is not said of her return. For a similar reason, we are told in the sacred Canticles that her hands are skilful at the wheel (Cant. v. 14), meaning, says Richard of St. Laurence, "that as the art of turning is the easiest and most expeditious mode of working, so also is Mary the most willing and prompt of all the Saints to assist her clients." And truly "she has the most ardent desire to console all, and is no sooner invoked than accepts our prayers and helps us." St. Bonaventure, then, was right in calling Mary the "salvation of all who call upon her," meaning, that it suffices to invoke this Divine Mother in order to be saved; for, according to Richard of St. Laurence, she is always ready to help those who seek her aid. "Thou wilt always find her ready to help thee." And Bernardine de Bustis adds that "this great lady is more desirous to grant us graces than we are desirous to receive them."
Evening Meditation
CONSIDERATIONS ON THE PASSION OF JESUS CHRIST
I.
The Prophet David predicted many circumstances, and in great detail, respecting the Passion of Jesus Christ. Especially in the twenty-first Psalm he foretold that Jesus would be pierced with nails in His hands and in His feet, and that they would be able to count all His bones. He foretold that before He should be crucified, His garments would be stripped from Him and divided among the executioners. He spoke of His outer garments, because the inner vestment, which was made without seam, was to be given by lot: They parted my garments amongst them, and upon my vesture they cast lots (Ps. xxi. 19). This Prophecy is recalled both by St. Matthew and St. John (Matt. xxvii. 35; Jo. xix. 23).
David also foretold what St. Matthew relates respecting the blasphemies and mockeries of the Jews against Jesus Christ while He hung upon the Cross: They that passed by blasphemed him, wagging their heads and saying, Vah, thou that destroyest the temple of God, and in three days dost rebuild it, save thy own self; if thou be the son of God, come down from the cross. In like manner also, the chief priests, with the scribes and ancients, mocking, said: He saved others, himself he cannot save; if he be the king of Israel, let him come now down from the cross, and we will believe him. He trusted in God, let him now deliver him if he will have him; for he said: I am the Son of God (Matt. xxvii. 39-43). All this was in accordance with what David had foretold: All they that saw me have laughed me to scorn; they have spoken with the lips and wagged the head. He hoped in the Lord, let him deliver him, let him save him seeing he delighteth in him (Ps. xxi. 8, 9).
II.
The Royal Prophet further foretold the great pains Jesus would suffer on the Cross in seeing Himself abandoned by all, and even by His own, except St. John and the Blessed Virgin; while His beloved Mother, by her presence, would not lessen the sufferings of her Son, but rather increased them through the compassion He felt for her, in seeing her thus afflicted by His death. Thus our suffering Lord, in the agonies of His bitter death, had none to comfort Him. This also was foretold by David: I looked for one that would grieve together with me, but there was none; and for one that would comfort me, and I found none (Ps. lxviii. 21). The greatest suffering, however, of our afflicted Redeemer consisted in His beholding Himself abandoned by His Eternal Father, upon which He cried out, according to the prophecy of David: O God, my God, look upon me; why hast thou forsaken me? Far from my salvation are the words of my sins (Ps. xxi. 2), as though He had said, "O my Father, the sins of men, which I call My own, because I have taken them upon Me, forbid Me to be delivered from these sufferings which are ending My life; and why hast Thou, O My God, abandoned Me in this My great agony?" To these words of David correspond the words which St. Matthew records as uttered by Jesus upon the Cross a little while before His death: Eli, Eli, lamma sabachthani? that is: My God, my God, why hast thou forsaken me? (Matt. xxvii. 46).
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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Peace of mind renders the death of the just precious. Sins committed during life are the worms that so cruelly torment and gnaw at the hearts of poor dying sinners. But holy Mary could not be tormented at death by any remorse for she was always pure, and free from the least stain of sin. Thou art fair, O my love, and there is not a spot in thee.
Peace of mind renders the death of the just precious. Sins committed during life are the worms that so cruelly torment and gnaw the hearts of poor dying sinners, who, about to appear before the Divine tribunal, see themselves at that moment surrounded by their sins, which terrify them, and cry out, according to St. Bernard: "We are thy works; we will not abandon thee!" Mary certainly could not be tormented at death by any remorse of conscience, for she was always pure, and always free from the least shade of actual or original sin; so much so, that of her it was said: Thou art all fair, O my love, and there is not a spot in thee (Cant. iv. 7). From the moment that she had the use of reason, that is, from the first moment of her Immaculate Conception in the womb of St. Anne, she began to love God with all her strength, and continued to do so, always advancing more and more throughout her whole life in love and perfection. And all her thoughts, desires, and affections were of and for God alone; she never uttered a word, made a movement, cast a glance, or breathed, but for God and His glory; and never departed a step or detached herself for a single moment from Divine love. Ah, how did all the lovely virtues that she had practised during life surround her blessed bed in the happy hour of her death! That Faith so constant; that loving confidence in God; that unconquerable patience in the midst of so many sufferings; that humility in the midst of so many privileges; that modesty; that meekness; that tender compassion for souls; that insatiable zeal for the glory of God; and, above all, that most perfect love towards Him, with that entire conformity to the Divine will: all, in a word, surrounded her, and consoling her, said: "We are thy works; we will not abandon thee!" Our Lady and Mother, we are all daughters of thy beautiful heart; now that thou art leaving this miserable life, we will not leave thee; we also will go, and be thy eternal accompaniment and honour in Paradise, where, by our means, thou wilt reign as Queen of all men and of all Angels.
II.
The certainty of eternal salvation renders death sweet. Death is called a passage; for by death we pass from a short to an eternal life. And as the dread of those is indeed great who die in doubt of their salvation, and who approach the solemn moment with well-grounded fear of passing into eternal death; thus, on the other hand, the joy of the Saints is indeed great at the close of life, hoping with some security to go and possess God in Heaven. A nun of the Order of St. Teresa, when the doctor announced to her her approaching death, was so filled with joy that she exclaimed: "Oh, how is it, sir, that you announce to me such welcome news, and demand no fee?" St. Laurence Justinian, being at the point of death, and perceiving his servants weeping round him, said: "Away, away with your tears; this is no time to mourn." Go elsewhere to weep; if you would remain with me, rejoice, as I rejoice, in seeing the gates of Heaven open to me, that I may be united to my God. Thus also a St. Peter of Alcantara, a St. Aloysius Gonzaga, and so many other Saints, on hearing that death was at hand, burst forth into exclamations of joy and gladness. And yet they were not certain of being in in possession of Divine grace, nor were they secure of their own sanctity, as Mary was.
But what joy must the Divine Mother have felt in receiving the news of her approaching death -- she who had the fullest certainty of the possession of Divine grace, especially after the Angel Gabriel had assured her that she was full of grace, and that she already possessed God. Hail, full of grace, the Lord is with thee! And well did she herself know that her heart was continually burning with Divine love; so that, as Bernardine de Bustis says, "Mary, by a singular privilege granted to no other Saint, loved, and was always actually loving God, in every moment of her life, with such ardour, that St. Bernard declares it required a continued miracle to preserve her life in the midst of such flames."
Of Mary it had already been asked in the Sacred Canticles: Who is she that goeth up by the desert, as a pillar of smoke, of aromatical spices, of myrrh, and frankincense, and all the powders of the perfumer? (Cant. iii. 6). Her entire mortification typified by the myrrh, her fervent prayers signified by the incense, and all her holy virtues united to her perfect love for God, kindled in her a flame so great that her beautiful soul, wholly devoted to and consumed by Divine love, arose continually to God as a pillar of smoke, breathing forth on every side a most sweet odour. As the loving Virgin lived, so did she die. As Divine love gave her life, so did it cause her death; for the Doctors and holy Fathers of the Church generally say she died of no other infirmity than pure love; St. Ildephonsus says that Mary either ought not to die, or only die of love.
Spiritual Reading
TO THEE DO WE CRY, POOR BANISHED CHILDREN OF EVE
2.-THE PROMPTITUDE OF MARY IN ASSISTING THOSE WHO INVOKE HER.
The multitude of our sins should not diminish our confidence that Mary will grant our petitions when we cast ourselves at her feet. She is the Mother of Mercy; but mercy would not be needed did none exist who require it. On this subject Richard of St. Laurence remarks, "that as a good mother does not shrink from applying a remedy to her child infected with ulcers, however nauseous and revolting they may be, so also is our good Mother unable to abandon us when we have recourse to her, that she may heal the wounds caused by our sins, however loathsome they may have rendered us." This is exactly what Mary gave St. Gertrude to understand, when she showed herself to her with her mantle spread out to receive all who have recourse to her. At the same time the Saint was told that "Angels constantly guard the clients of this Blessed Virgin from the assaults of hell."
This good Mother's compassion is so great, and the love she bears us is such, that she does not even wait for our prayers in order to assist us; but, as it is expressed in the Book of Wisdom: she preventeth them that covet her, so that she first showeth herself unto them (Wisd. vi. 14). St. Anselm applies these words to Mary, and says that she is beforehand with those who desire her protection. By this we are to understand that she obtains us many favours from God before we have recourse to her. For this reason Richard of St. Victor remarks that she is called the moon, fair as the moon (Cant. vi. 9), meaning, not only that she is swift as the moon in its course, by flying to the aid of those who invoke her, but that she is still more so, for her love for us is so tender that in our wants she anticipates our prayers, and her mercy is more prompt to help us than we are to ask her aid. "And this arises," adds the same Richard, "from the fact that the heart of Mary is so filled with compassion for poor sinners, that she no sooner sees our miseries than she pours her tender mercies upon us. Nor is it possible for this benign Queen to behold the want of any soul without immediately assisting it."
Mary, even when living in this world, showed at the marriage-feast of Cana the great compassion that she would afterwards exercise towards us in our necessities, and which now, as it were, forces her to have pity on us and assist us, even before we ask her to do so. In the Second Chapter of St. Luke we read that at this Feast the compassionate Mother saw the embarrassment in which the bride and bridegroom were, and that they were quite ashamed on seeing the wine fail; and therefore, without being asked, and listening only to the dictates of her compassionate heart, which could never behold the afflictions of others without feeling for them, she begged her Son to console them. This she did by laying their distress before Him: they have no wine (Jo. ii. 3). No sooner had she done so than our Lord, in order to satisfy all present, and still more to console the compassionate heart of His Mother, who had asked the favour, worked the well-known miracle by which He changed the water, brought to Him in jars, into wine. From this Novarinus argues that "if Mary, unasked, is thus prompt to succour the needy, how much more so will she be to succour those who invoke her and ask for her help?"
Should there be any one who doubts as to whether Mary will aid him if he has recourse to her, Innocent III thus reproves him: "Who is there that ever, when in the night of sin, had recourse to this sweet Lady without being relieved?"
" Who ever," exclaims the Blessed Eutychian, "faithfully implored thy all-powerful aid and was abandoned by thee?" Indeed, no one for thou, Mary, canst relieve the most wretched and save the most abandoned. Such a case certainly never did and never will occur.
"I am satisfied," says St. Bernard, "that whoever has had recourse to thee, O Blessed Virgin, in his wants, and can remember that he did so in vain, should no more speak of or praise thy mercy."
"Sooner," says the devout Blosius, "would Heaven and earth be destroyed than would Mary fail to assist any one who asks for her help, provided he does so with a good intention and with confidence in her."
Evening Meditation
CONSIDERATIONS ON THE PASSION OF JESUS CHRIST
I.
It is clear how unjustly the Jews refused to recognise Jesus as the true Messias because He died so shameful a death. They do not perceive that if, instead of dying as a malefactor upon the Cross, Jesus Christ had died a death accounted honourable and glorious by men, He would not have been that Messias Who was promised by God and predicted by the Prophets, who, so many ages before, had foretold that our Redeemer should die loaded with insults: He shall give his cheek to the smiter, he shall be overwhelmed with insults (Lam. iii. 30). All these humiliations, and all the sufferings of Jesus Christ, already foretold by the Prophets, were not understood even by His disciples until after His Resurrection and Ascension into Heaven: These things his disciples did not understand at first; but when Jesus was glorified, then they remembered that these things were written of him (Jo. xii. 16).
In a word, by the Passion of Jesus Christ, which was accompanied by so great sufferings and so great ignominy, that which David wrote was fulfilled: Justice and peace have kissed (Ps. lxxxiv. 11). They kissed each other, because, by the merits of Jesus Christ, men obtained peace with God, while, at the same time, the Divine justice was more than abundantly satisfied by the death of the Redeemer. We say, more than abundantly, because to save us, it was not actually necessary that Jesus Christ should endure so many sufferings and insults. One single drop of Blood, one single prayer, would have been sufficient to save the whole world; while, in order to strengthen our hopes, and to inflame our love, Jesus Christ thought fit that our redemption should not only be sufficient, but more than abundant, as David foretold: Let Israel hope in the Lord; for with the Lord there is mercy, and with him is plentiful redemption (Ps. cxxix. 6, 7).
O Jesus, Infinite Goodness, I deserved to continue blind, and Thou hast enlightened me with new light; I deserved to continue still more hardened, and Thou hast given me tenderness and compunction; wherefore I now abhor the offences I have committed against Thee more than death, and I feel a great desire to love Thee. These graces, which I have received from Thee, assure me that Thou hast now pardoned me, and desirest to save me. O my Jesus, who could cease to love Thee henceforth, or could love anything apart from Thee? I love Thee, O my Jesus, and I trust in Thee; increase in me this confidence and this love, that henceforth I may forget everything, and think of nothing but loving Thee and giving Thee pleasure.
O Mary, Mother of God, obtain for me the grace of being faithful to thy Son and my Redeemer.
II.
When speaking in the person of the Messias, Job said: O that my sins ... and the calamity that I suffer were weighed in a balance. As the sand of the sea this would appear heavier (Job vi. 2, 3). Here Jesus, by the mouth of Job, calls our sins His sins, because He had bound Himself to make satisfaction for us, in order to make His justice ours, as St. Augustine expresses it. On this account the gloss upon the text quoted from Job contains this remark: "In the balance of the Divine justice the Passion of Christ outweighs the sins of human nature." All the lives of men would not have been sufficient to make satisfaction for a single sin; but the pains of Jesus Christ have paid for all our sins: He is the propitiation of our sins (1 Jo. ii. 2). Therefore, St. Laurence Justinian encourages every sinner who truly repents to hope confidently for pardon through the merits of Jesus Christ, saying to them: "Measure thy sins by the afflictions of Christ the Sufferer"; meaning thereby to say: "O sinner, measure not thy guilt by thy contrition, for all thy works cannot obtain thee pardon; measure it by the pains of Jesus Christ, and from them hope for pardon, for thy Redeemer hath abundantly paid thy debt."
O Saviour of the world, in Thy flesh, torn with scourgings, with thorns, and with nails, I comprehend the love Thou hast borne me, and my ingratitude in having so injured Thee after such love; but Thy Blood is my hope, for, with the price of Thy Blood, Thou hast redeemed me from hell as often as I have deserved it. O God, what would become of me through all eternity if Thou hadst not determined to save me by Thy death! Miserable man that I am, I knew full well that, by losing Thy grace, I condemned myself to live forever in despair, and far from Thee in hell; and yet I repeatedly dared to turn my back upon Thee. But still I will ever say, Thy Blood is my hope. Oh, that I had died and not offended Thee!
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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After the Ascension of her Divine Son, Mary remained, indeed, willingly on this earth, knowing that such was the will of God, but she could not but feel the pain of being far from the sight of her beloved Son. Hence she was sending up continual sighs to her Lord, saying with the Psalmist: Who will give me wings like a dove, and I will fly away and be at rest?
I.
Let us now consider how Mary's blessed death took place.
After the Ascension of Jesus Christ, she remained on earth to attend to the propagation of the Faith. Hence the disciples of our Lord had recourse to her, and she solved their doubts, comforted them in their persecutions, and encouraged them to labour for the Divine glory and the salvation of redeemed souls. She willingly remained on earth, knowing that such was the will of God, for the good of the Church; but she could not but feel the pain of being far from the presence and sight of her beloved Son, Who had ascended to Heaven. Where your treasure is, there will your heart be also (Luke xii. 34), said the Redeemer. Where any one believes his treasure and his happiness to be, there he always holds the love and desires of his heart fixed. If Mary, then, loved no other good than Jesus, He being in Heaven, all her desires were in Heaven.
Tauler says that Heaven was the dwelling-place of the most Blessed Virgin Mary; for, being there with all her desires and affections, she made it her continual abode. Her school was eternity; for she was always detached and free from temporal possessions. Her teacher was Divine Truth; for her whole life was guided by this alone. Her book was the purity of her own conscience, in which she always found occasion to rejoice in the Lord. Her mirror was the Divinity; for she never admitted any representations into her soul but such as were transformed into and clothed with God, that so she might always conform herself to His will. Her ornament was devotion; for she attended solely to her interior sanctification, and was always ready to fulfil the Divine commands. Her repose was union with God; for He alone was her treasure and the resting-place of her heart.
II.
The most holy Virgin consoled her loving heart during this painful separation by visiting, as it is related, the Holy Places of Palestine, where her Son had been during His life. She frequently visited -- at one time the Stable at Bethlehem, where her Son was born; at another, the Workshop of Nazareth, where her Son had lived so many years poor and despised; now the Garden of Gethsemanai, where her Son began His Passion; then the Praetorium of Pilate, where He was scourged, and the spot on which He was crowned with thorns; but she visited most frequently the Mount of Calvary, where her Son expired; and the Holy Sepulchre in which she had finally left Him: thus did the most loving Mother soothe the pains of her cruel exile. But this could not be sufficient to satisfy her heart, which was unable to find perfect repose in this world. Hence she was continually sending up sighs to her Lord, exclaiming with David: Who will give me wings like a dove, and I will fly and be at rest? (Ps. liv. 7). Who will give me wings like a dove, that I may fly to my God, and there find my repose? As the heart panteth after the fountains of water: so my soul panteth after thee, O God (Ps. xli. 1). As the wounded stag pants for the fountain, so does my soul, wounded by Thy love, O my God, desire and sigh after Thee.
Yes, indeed, the sighs of this holy turtle-dove could not but deeply penetrate the Heart of her God, Who indeed so tenderly loved her. The voice of the turtle is heard in our land (Cant. ii. 12). Wherefore being unwilling to defer any longer the so-much-desired consolation of His beloved, behold, He graciously hears her desire, and calls her to His kingdom.
Spiritual Reading
TO THEE DO WE CRY, POOR BANISHED CHILDREN OF EVE
3.-THE PROMPTITUDE OF MARY IN ASSISTING THOSE WHO INVOKE HER.
To increase our confidence in Mary, St. Anselm says that "when we have recourse to this Divine Mother, not only may we be sure of her protection, but that often we shall be heard more quickly, and be thus preserved, if we have recourse to Mary and call on her holy name, than we should be if we called on the Name of Jesus our Saviour." And the reason he gives for it is, that "to Jesus, as Judge, it belongs also to punish; but Mercy alone belongs to the Blessed Virgin as a patroness." Meaning, that we more easily find salvation by having recourse to the Mother than by going to the Son -- not as if Mary was more powerful than her Son to save us, for we know that Jesus Christ is our only Saviour, and that He alone by His merits has obtained and still obtains salvation for us; but it is for this reason: that when we have recourse to Jesus we consider Him at the same time as our Judge, to whom it belongs also to chastise ungrateful souls, and therefore the confidence necessary to be heard may fail us; but when we go to Mary, who has no other office than to compassionate us as Mother of Mercy, and to defend us as our advocate, our confidence is more easily established, and is often greater. "We often obtain more promptly what we ask by calling on the name of Mary than by invoking that of Jesus. Her Son is Lord and Judge of all, and discerns the merits of each one; and therefore if He does not immediately grant the prayers of all, He is just. When, however, the Mother's name is invoked, though the merits of the suppliant are not such as to deserve that his prayer should be granted, those of the Mother supply that he may receive."
"Many things," says Nicephorus, "are asked from God, and are not granted: they are asked from Mary, and are obtained." And how is this? It is "because God has thus decreed to honour His Mother." St. Bridget heard our Lord make a most sweet and consoling promise; for in the 50th chapter of the first book of her Revelations we read that Jesus addressed His Mother in the following words: "Thou shalt present Me with no petition that shall be refused. My Mother, ask what thou wilt, for never will I refuse thee anything; and know," He added, "that I promise graciously to hear all those who ask any favour of Me in thy name, though they may be sinners, if only they have the will to amend their lives." The same thing was revealed to St. Gertrude, when she heard our Divine Redeemer assure His Mother, that in His Omnipotence He granted her power to show mercy, in whatever manner she might please, to sinners who invoke her.
Let all, then, say, with full confidence in the words of that beautiful prayer addressed to the Mother of Mercy, and commonly attributed to St. Bernard: "Remember, O most pious Virgin Mary, that it never was heard of in any age that any one having recourse to thy protection was abandoned."
We read in the Life of St. Francis de Sales that he experienced the efficacy of this prayer, the Memorare. When he was about seventeen years of age he was in Paris, pursuing his studies. At the same time he devoted himself to exercises of piety and to the holy love of God, in which he found the joys of Paradise. Our Lord, in order to try him, and to strengthen the bands which united him to Himself, allowed the evil spirit to persuade him that all that he did was in vain, as he was already condemned in the eternal decrees of God. The darkness and spiritual dryness in which God was pleased at the same time to leave him (for he was then insensible to all the sweeter thoughts of the goodness of God) caused the temptation to have greater power over the heart of the holy youth: and, indeed, it reached such a pitch that his fears and his interior desolation took away his appetite, deprived him of sleep, made him pale and melancholy; so much so that he excited the compassion of all who saw him.
As long as this terrible storm lasted, the Saint could only conceive thoughts and utter words of despondency and bitter grief. "Then," said he, "I am to be deprived of the grace of my God, Who hitherto has shown Himself so lovely and sweet to me! O Love, O Beauty, to which I have consecrated all my affections, I am no longer to enjoy Thy consolations! O Virgin, Mother of God, the fairest amongst all the daughters of Jerusalem, then I am never to see thee in Heaven! Ah, Lady, if I am not to behold thy beautiful countenance in Paradise, at least permit me not to blaspheme thee in hell!" Such were the tender sentiments of that afflicted, but at the same time loving heart. The temptation had lasted a month when it pleased our Lord to deliver him by the means of that comfortress of the world, the most Blessed Mary, to whom the Saint had some time before consecrated his virginity, and in whom, as he declared, he had placed all his hopes. One evening, on returning home, he entered a church, and saw a tablet hanging on the wall. He read it, and found the following well-known prayer, commonly called the "Prayer of St. Bernard": Remember, O most pious Virgin Mary, that it never has been heard of in any age, that any one having recourse to thy protection was abandoned." Falling on his knees before the altar of the Divine Mother, he recited this prayer with tender fervour, renewed his vow of chastity, promised to say the Rosary every day, and then added: "My Queen, be my advocate with thy Son, Whom I dare not approach. My Mother, if I am so unfortunate as not to be able to love my Lord in the next world, Him whom I know to be so worthy of love, at least do thou obtain that I may love Him in this world as much as possible. This is the grace I ask and hope for from thee." Having thus addressed the Blessed Virgin he cast himself into the arms of Divine Mercy, and resigned himself entirely to the will of God. Scarcely had he finished his prayer, when in an instant he was delivered from his temptation by his most sweet Mother. He immediately regained the peace of his soul, and with it his bodily health; and from that time forward he lived most devoted to Mary, whose praises and mercies he constantly extolled, both in his sermons and writings, during the remainder of his life.
Evening Meditation
CONSIDERATIONS ON THE PASSION OF JESUS CHRIST
I.
St. Paul says of Jesus Christ: He emptied himself, taking the form of a servant (Phil. ii. 7). On this text St. Bernard remarks: "He took not only the form of a servant, that He might obey, but that of a slave, that He might be beaten." Our Redeemer, Who is the Lord of all, was willing not only to take upon Him the condition of a servant, but even that of a bad servant, that He might be punished as a malefactor, and thus make satisfaction for our sins.
It is certain that the scourging was the most cruel of the tortures that shortened the life of our Redeemer; for the great effusion of Blood (already foretold by Him, when He said: This is my blood of the New Testament, which shall be shed for many) (Matt. xxvi. 28), was the principal cause of His death. It is true that this Blood was first poured forth in the Garden, and was also poured forth in the Crowning with Thorns, and by the driving-in of the Nails; but the largest portion was shed in the Scourging, which was also a cause of great shame and insult to Jesus Christ, because this was a punishment inflicted only on slaves. On this account, also, the tyrants who condemned the holy Martyrs to death scourged them after their condemnation, and then slew them; while our Lord was scourged before He was condemned to death. He had Himself particularly predicted the scourging to His disciples during His life: He shall be given up to the Gentiles, and mocked and scourged (Luke xviii. 32). Thus He signified to them the great anguish which this torture would inflict upon Him.
Behold me, O my Jesus, I am one of Thy most cruel executioners, who have scourged Thee with my sins; have pity upon me. O my loving Saviour, one heart is too little with which to love Thee. I desire no longer to live for myself, I desire to live only for Thee, my Love, my All!
II.
It was revealed to St. Bridget that one of the executioners first commanded Jesus Christ to strip Himself of His garments. He obeyed, and then embraced the pillar to which He was bound, and was then so cruelly scourged that His whole body was lacerated. The revelation stated that the stripes not only struck Him, but ploughed into His most holy flesh. He was so torn open that, as the same revelation declares, His ribs were laid bare. With this agrees what was written by St. Jerome: "The stripes cut the most holy body of God"; and also what St. Peter Damian wrote, that the executioners exhausted themselves with fatigue in scourging our Lord. All this was already foretold by Isaias in the words, He was bruised for our sins (Is. liii. 5); the word bruised signifying the same as being broken to pieces, or as being pounded in a mortar.
O Jesus, I say to Thee, with St. Catharine of Genoa: "O Love! O Love! Let there be no more sins! It is enough that I have already offended Thee so much! Now I hope to be wholly Thine, and with Thy grace I desire to be ever Thine through all eternity."
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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It is related that our Lord sent St. Gabriel, the same Archangel who announced to her that she was chosen to be the Mother of God, to announce now that her Divine Son willed to call her to Heaven. On this happy Annunciation, what could the most humble and holy Virgin do, but answer: Behold the handmaid of the Lord! Behold, I am ready!
I.
Nicephorus, Metaphrastes, and others relate that some days before her death, our Lord sent her the Archangel Gabriel, the same that announced to her that she was that blessed woman chosen to be the Mother of God: "My Lady and Queen," said the Angel, "God has already graciously heard thy holy desires, and has sent me to tell thee to prepare thyself to leave the earth; for He wills thee in Heaven. Come, then, to take possession of thy kingdom; for I and all its holy inhabitants await and desire thee." On this happy Annunciation, what else could our most humble and most holy Virgin do, but, with the most profound humility, answer again in the same words in which she had answered St. Gabriel when he announced to her that she was to become the Mother of God: Behold the handmaid of the Lord (Luke i. 38). Behold, she answered, the slave of the Lord. He in His pure goodness chose me and made me His Mother. He now calls me to Paradise. I did not deserve that honour, nor do I deserve this. But since He is pleased to show in my person His infinite liberality, behold, I am ready to go where He pleases. Behold the handmaid of the Lord! May the will of my God and Lord be ever accomplished in me!
After receiving this welcome intelligence she imparted it to St. John. We may well imagine with what grief and tender feelings he heard the news; he who for so many years had attended upon her as a son, and had enjoyed the heavenly conversation of this most holy Mother. She then once more visited the Holy Places of Jerusalem, tenderly taking leave of them, and especially of Mount Calvary, where her beloved Son had died. She then retired to her poor cottage, there to prepare for death.
II.
During this time the Angels did not cease their visits to their beloved Queen, consoling themselves with the thought that they would soon see her crowned in Heaven. Many authors, such as Andrew of Crete, St. John Damascene, Euthymius, assert that, before her death, the Apostles, and also many Disciples who were scattered in different parts of the world, were miraculously assembled in Mary's room, and that when she saw all these dear children in her presence, she thus addressed them: "My beloved children, through love for you and to help you my Son left me on this earth. The holy Faith is now spread throughout the world and already the fruit of the Divine seed is grown up; hence my Lord, seeing that my assistance on earth is no longer necessary, and compassionating my grief in being separated from Him, has graciously listened to my desire to quit this life and to go and see Him in Heaven. Do you remain, then, to labour for His glory. If I leave you, my heart remains with you; the great love I bear you I shall carry with me and always preserve. I go to Paradise to pray for you."
Spiritual Reading
TO THEE DO WE CRY, POOR BANISHED CHILDREN OF EVE
4.-THE GREATNESS OF MARY'S POWER TO DEFEND THOSE WHO INVOKE HER WHEN TEMPTED.
The Most Blessed Virgin is not only Queen of Heaven and of all Saints, but she is also Queen of hell and of all evil spirits; for she overcame them valiantly by her virtues. From the very beginning God foretold the victory and empire our Queen would one day obtain over the serpent, when He announced that a woman should come into the world to conquer him: I will put enmities between thee and the woman ... she shall crush thy head (Gen. iii. 15).
Who could this woman, Satan's enemy, be but Mary, who by her fair humility and holy life always conquered him and beat down his strength? The Mother of Our Lord Jesus Christ was promised in the person of that woman, as is remarked by St. Cyprian. Therefore God did not say, "I place," but "I will place"; lest He might seem to refer to Eve. God said, I will place enmities between thee and the woman, to signify that the serpent's opponent was not to be Eve, who was then living, but would be another woman descending from her, and who, as St. Vincent Ferrer observes, "would bring our First Parents far greater advantages than those which they had lost by their sin." Mary, then, was this great and valiant woman, who conquered the devil and crushed his head by bringing down his pride, as it was foretold by God Himself: she shall crush thy head. Some doubt as to whether these words refer to Mary, or whether they do not rather refer to Jesus Christ; for the Septuagint renders them, He shall crush thy head. But in the Vulgate, which alone was approved of by the Sacred Council of Trent, we find She and not He; and thus it was understood by St. Ambrose, St. Jerome, St. Augustine, and a great many others. However, be it as it may, it is certain that either the Son by means of the Mother, or the Mother by means of the Son, has overcome Lucifer; so that, as St. Bernard remarks, this proud spirit, in spite of himself, was beaten down and trampled under foot by this most Blessed Virgin; so that, as a slave conquered in war, he is forced always to obey the commands of this Queen. "Beaten down and trampled under the feet of Mary, he endures a wretched slavery." St. Bruno says "that Eve was the cause of death," by allowing herself to be overcome by the serpent, "but that Mary," by conquering the devil, "restored life to us." And she bound him in such a way that this enemy cannot stir so as to do the least injury to any of her clients.
Evening Meditation
CONSIDERATIONS ON THE PASSION OF JESUS CHRIST
I.
The Divine Mother revealed to St. Bridget that the Crown of Thorns surrounded the whole sacred head of her Son, as low down as the middle of His forehead; and that the thorns were driven in with such violence that the Blood gushed out in streams over all His countenance, so that the whole face of Jesus Christ appeared covered with Blood.
Origen writes that this Crown of Thorns was not taken from the head of the Lord until He had expired upon the Cross. In the meantime, as the inner garment of Christ was not sewed together, but woven all in one piece, on this account it was not divided among the soldiers, like his outer garments, but it was given by lot, as St. John writes: The soldiers, therefore, when they had crucified him, took his garments, and made four parts, to every soldier a part, and also his coat. Now the coat was without seam, woven from the top throughout. They said then one to another: Let us not cut it; but let us cast lots for it, whose it shall be (Jo. xix. 23, 24). As this garment, then, must have been drawn off over the head, many authors write with great probability, that when Jesus was stripped of it, the crown of thorns was taken from His head, and was replaced before He was nailed to the Cross.
O my Jesus, what thorns have I added to this crown with my sinful thoughts to which I have consented! Would that I could die with grief! Pardon me, through the merit of the grief Thou didst then accept in order to pardon me. O my Lord, thus bruised and thus despised! Thou hast loaded Thyself with all these pains and mockeries in order to move me to have compassion upon Thee, that, at least through compassion, I may love Thee, and no more displease Thee.
II.
In the book of Genesis it is written: Cursed is the earth in thy work; thorns and thistles shall it bring forth to thee (Gen. iii. 17). This curse was inflicted by God upon Adam and upon all his posterity; and by the earth here spoken of we must understand, not only the material earth, but the flesh of man, which, being infected by the sin of Adam, brings forth only the thorns of sin. In order to remedy this infection, says Tertullian, it was necessary that Jesus Christ should offer to God in sacrifice this great torment of the Crowning with Thorns.
This torture also, besides being in itself most acute, was accompanied by blows and spitting, and by the mockings of the soldiers, as St. Matthew and St. John relate: And plaiting a crown of thorns, they put it upon his head, and a reed in his right hand. And bowing the knee before him, they mocked him, saying: Hail, King of the Jews! And spitting upon him, they took the reed, and struck his head (Matt. xxvii. 29-30). And the soldiers plaiting a crown of thorns, put it upon his head; and they put on him a purple garment. And they came to him and said: Hail, King of the Jews! and they gave him blows (Jo. xix. 3).
It is enough, O my Jesus; cease to suffer more; I am convinced of the love Thou bearest to me, and I love Thee with all my heart. But now I see that it is not enough for Thee; Thou art not satisfied with thorns, until Thou findest Thyself dead with anguish upon the Cross. O Goodness! O infinite Love! Miserable is the heart that loves Thee not!
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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Who can form an idea of the tears and lamentations of the holy Disciples when holy Mary told them she was about to leave them, and they were to be separated from their Mother! But the Blessed Virgin consoled them by saying: "My children, I do not leave you to abandon you, but to help you still more in Heaven. Be at peace! One day we shall meet again in Paradise never to be separated for all eternity."
I.
Who can form an idea of the tears and lamentations of the holy Disciples at the sad announcement that holy Mary was leaving them, and at the thought that soon they were to be separated from their Mother? All then, weeping, exclaimed, "Then, O Mother, thou art already about to leave us. It is true that this world is not a place worthy of or fit for thee; and as for us, we are unworthy to enjoy the society of the Mother of God; but, remember, thou art our Mother; hitherto thou hast enlightened us in our doubts; thou hast consoled us in our afflictions; thou hast been our strength in persecutions; and now, how canst thou abandon us, leaving us alone in the midst of so many enemies and so many conflicts, deprived of thy consolations? We have already lost on earth Jesus, our Master and Father, Who has ascended into Heaven; until now we have found consolation in thee, our Mother; and now, how canst thou also leave us orphans without father or mother? Our own sweet Lady, either remain with us, or take us with thee." St. John Damascene makes the loving Queen speak sweetly thus: "No, my children, this is not according to the will of God. Be satisfied to do that which He has decreed for me and for you. To you it yet remains to labour on earth for the glory of your Redeemer, and to make up your eternal crown. I do not leave you to abandon you, but to help you still more in Heaven by my intercession with God. Be satisfied. I commend the holy Church to you; I commend redeemed souls to you; let this be my last farewell, and the only remembrance I leave you. Execute it if you love me, labour for the good of souls and for the glory of my Son; for one day we shall meet again in Paradise, never more for all eternity to be separated."
II.
The Blessed Virgin then begged them to give burial to her body after death; blessed them, and desired St. John; as St. John Damascene relates, to give after her death two of her gowns to two virgins who had served her for some time. She then decently composed herself on her poor little bed, where she laid herself to await death, and with it the meeting with the Divine Spouse, Who shortly was to come and take her with Him to the Kingdom of the Blessed. Behold, she already feels in her heart a great joy, the forerunner of the coming of the Bridegroom, which inundates her with a new and unaccustomed sweetness. The holy Apostles, seeing that Mary was already on the point of leaving this world, renewing their tears, all threw themselves on their knees around her bed; some kissed her holy feet, some sought a special blessing from her, some recommended a particular want, and all wept bitterly; for their hearts were pierced with grief at being obliged to separate themselves for the rest of their lives from their beloved Lady. And she, the most loving Mother, compassionated all, and consoled each one; to some promising her patronage, blessing others with particular affection, and encouraging others to the work of the conversion of the world; especially, she called St. Peter to her, and as head of the Church and vicar of her Son, recommended to him in a particular manner the propagation of the Faith, promising him at the same time her especial protection in Heaven. But more particularly did she wish St. John to come to her, who more than any other was grieved at this moment when he had to part with his holy Mother; and the most gracious Lady, remembering the affection and attention with which this holy disciple had served her during all the years she had remained on earth since the death of her Son, said: "My own John, I thank thee for all the assistance thou hast afforded me. My son, be assured of it, I shall not be ungrateful. If I now leave thee, I go to pray for thee. Remain in peace in this life until we meet again in Heaven, where I await thee. Never forget me. In all thy wants call me to thy aid, for I will never forget thee, my beloved son. I bless thee. I leave thee my blessing. Remain in peace. Farewell!"
Spiritual Reading
TO THEE DO WE CRY, POOR BANISHED CHILDREN OF EVE.
5.-THE GREATNESS OF MARY'S POWER TO DEFEND THOSE WHO INVOKE HER WHEN TEMPTED.
Beautiful is the explanation given by Richard St. Laurence of the following words of the Book Proverbs: The heart of her husband trusteth in her, and he shall have no need of spoils (Prov. xxxi. 11). He says, applying them to Jesus and Mary: "The heart of her Spouse, that is Christ, trusteth in her, and He shall have no need of spoils; for she endows Him with those whom by her prayers, merits, and example, she snatches from the devil." "God has entrusted the Heart of Jesus to the hands of Mary, that she may insure it the love of men," says Cornelius a Lapide; and thus He will not need spoils; that is, He will be abudantly supplied with souls; for she enriches Him with those whom she has snatched from hell, and saved from the devil by her powerful assistance.
It is well known that the palm is a sign of victory and therefore our Queen is placed on a high throne, in sight of all the powers, as a palm, for a sign of the certain victory that all may promise themselves who place themselves under her protection. I was exalted like a palm tree in Cades, says Ecclesiasticus (Ecclus. xxiv. 18) "that is, to defend," adds Blessed Albert the Great; "My children," Mary seems to say, "when the enemy assails you, fly to me; cast your eyes on me, and be of good heart; for as I am your defender, victory is assured to you." So that recourse to Mary is a most secure means to conquer all the assaults of hell; for she, says St. Bernardine of Sienna, is even the Queen of hell and sovereign mistress of the devils: since she it is who tames and crushes them, He thus expresses his thought; "The most Blessed Virgin rules over the infernal regions. She is therefore called the ruling mistress of the devils, because she brings them into subjection." For this reason Mary is said in the sacred Canticles to be terrible to the infernal powers as an army set in array (Cant. vi. 3), and she is called thus terrible, because she well knows how to array her power, her mercy, and her prayers, to the discomfiture of her enemies, and for the benefit of her servants, who in their temptations have recourse to her most powerful aid.
As the vine I have brought forth a pleasant odour (Ecclus. xxiv. 23). Thus does the Holy Ghost make Mary speak in the Book of Ecclesiasticus. "We are told," says St. Bernard on this passage, that "all venemous reptiles fly from flowering vines"; and as poisonous reptiles fly from flowering vines, so do devils fly from those fortunate souls in whom they perceive the perfume of devotion to Mary. And therefore she also calls herself, in the same Book, a cedar: I was exalted like a cedar in Libanus (Ecclus. xxiv. 17). Not only because she was untainted by sin, as the cedar is incorruptible, but also, as Cardinal Hugo remarks on the foregoing text, because, "like the cedar, which by its odour keeps off worms, so also does Mary by her sanctity drive away the devils."
Evening Meditation
CONSIDERATIONS ON THE PASSION OF JESUS CHRIST
I.
The Cross began to torture Jesus Christ before He was nailed upon it; for after He was condemned by Pilate, the Cross on which He was to die was given Him to carry to Calvary, and, without refusing, He took it upon His shoulders. Speaking of this, St. Augustine writes: "If we regard the wickedness of His tormentors, the insult was great; if we regard the love of Jesus, the mystery is great; for in carrying the Cross, our Captain then lifted up the Standard under which His followers upon this earth must be enrolled and fight, in order to be made His companions in the kingdom of Heaven."
St. Basil, speaking of the passage in Isaias: A child is born to us, and a son is given to us, and the government is upon his shoulder (Is. ix. 6), says that "earthly tyrants load their subjects with unjust burdens, in order to increase their own power; but Jesus Christ chose to take upon Himself the burden of the Cross, and to carry it, in order that, leaving life to us therein, He might obtain salvation for us." He further remarks that the kings of the earth founded their sovereignties on force of arms and in the heaping up of riches; but Jesus Christ founded His sovereignty in the insults of the Cross -- that is, in humbling Himself and in suffering, -- and on this account He willingly accepted it, and carried it on that painful journey, in order, by His example, to give us courage to embrace with resignation every cross, and thus to follow Him. Wherefore, also, He said to His disciples: If any man will come after me, let him deny himself, and take up his cross and follow me (Matt. xvi. 24).
II.
Let us here meditate upon the beautiful expressions applied to the Cross by St. John Chrysostom:
He calls it the hope of the despairing; for what hope of salvation would sinners have were it not for the Cross on which Jesus Christ died to save them?
The guide of the voyager; for the humiliation of the Cross (that is, of tribulation) is the cause which, in the dangerous ocean of this life, gives us grace to keep the Divine law, and to correct ourselves after our transgressions, as the Psalmist says: It is good for me that thou hast humbled me, that I might learn thy justifications (Ps. cxviii. 71).
The Cross is the counsellor of the just; because in adversities the just learn wisdom, and gain motives for uniting themselves more closely to God.
The Cross is the rest of the troubled; for where can the troubled find relief but in beholding that Cross on which their Redeemer and God died of pain for love of them?
The Cross is the exultation of the Martyrs; because in this consists the glory of the holy Martyrs, that they were able to unite their deaths to the pains and death Jesus Christ suffered on the Cross; as St. Paul says: God forbid that I should glory, save in the cross of our Lord Jesus Christ (Gal. vi. 14).
The Cross is the physician of the sick; and great indeed is the remedy of the Cross to those who are sick in spirit; tribulations make them repent, and detach them from the world.
The Cross is the fount for the thirsty; for the Cross, that is, suffering for Jesus Christ, was the desire of the Saints, as St. Teresa was wont to say: "Oh that I might suffer! Or that I might die!" and as St. Mary Magdalen of Pazzi said, "May I suffer, and not die!" meaning that she would refuse to die in order that she might continue to suffer upon this earth, rather than go to rejoice in Heaven.
Finally, to speak of all alike, both the just and sinners, every one has his own cross. The just, though they enjoy peace of conscience, yet all have their vicissitudes; at one time they are comforted by visits of Divine mercy, at another they are afflicted by bodily vexations and infirmities, and especially by desolation of spirit, by darkness and weariness, by scruples and temptations, and by fears for their salvation. Much heavier are the crosses of sinners, through remorse of conscience, through the terrors of eternal punishment, which from time to time affright them, and through the pains they suffer when things go wrong with them. The Saints, when adversities befall them, unite themselves with the Divine will, and suffer with patience; but how can the sinner calm himself by the remembrance of the Divine will when he is living at enmity with God? The pains of the enemies of God are unmixed pains, pains without relief. Wherefore St. Teresa was wont to say that "he who loves God embraces the cross, and thus does not feel it, while he who does not love God drags the cross and thus cannot but feel it."
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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The Heart of Jesus is all pure, all holy, all full of love towards God and towards us. Every perfection, every virtue reigns in this Heart. This is the Heart in which God Himself finds all His delight. O amiable Heart of Jesus, Thou dost well deserve the love of all hearts.
I.
He who shows himself amiable in everything must necessarily make himself loved. Oh, if we only applied ourselves to discover all the good qualities by which Jesus Christ renders Himself worthy of our love, we should all be under the happy necessity of loving Him. And what heart among all hearts can be found more worthy of love than the Heart of Jesus? A Heart all pure, all holy, all full of love towards God and towards us; because all Its desires are only for the Divine glory and our good. This is the Heart in which God finds all His delight. Every perfection, every virtue reigns in this Heart; -- a most ardent love for God, His Father, united to the greatest humility and respect that can possibly exist; a sovereign confusion for our sins, which He has taken upon Himself, united to the extreme confidence of a most affectionate Son; a sovereign abhorrence of our sins, united to a lively compassion for our miseries; an extreme sorrow, united to a perfect conformity to the Will of God; so that in Jesus is found everything that is most amiable.
O my amiable Redeemer, what object more worthy of love could the Eternal Father command me to love than Thee? Thou art the Beauty of Paradise, Thou art the Love of Thy Father, Thy Heart is the throne of all virtues. O amiable Heart of my Jesus, Thou dost well deserve the love of all hearts; poor and wretched is that heart which loves Thee not! Thus miserable, O my God, has my heart been during all the time in which it has not loved Thee. But I will not continue to be thus wretched; I love Thee, I will always continue to love Thee, O my Jesus. O my Lord, I have hitherto forgotten Thee, and now what can I expect? That my ingratitude will oblige Thee to forget me entirely and forsake me forever? No, my Saviour, do not permit it. Thou art the object of the love of God; and shalt Thou not, then, be loved by a miserable sinner such as I am, who have been so favoured and loved by Thee? O lovely flames that burn in the amiable Heart of my Jesus, enkindle in my poor heart that holy fire which Jesus came down from Heaven to kindle on earth. Consume and destroy all the impure affections that dwell in my heart and prevent it from being entirely His.
II.
Some are attracted to love others by their beauty, others by their innocence, others by living with them, others by devotion. But if there were a person in whom these and all good qualities were united, who could help loving him? If we heard that there was in a distant foreign country a prince who was handsome, humble, courteous, devout, full of charity, affable to all, who rendered good to those who did him evil; then, although we knew not who he was, and though he knew not us, and though we were not acquainted with him, nor was there any possibility of our ever being so, yet we should be enamoured of him, and should be constrained to love him. How is it, then, possible, that Jesus Christ, Who possesses in Himself all these virtues, and in the most perfect degree, and Who loves us so tenderly, how is it possible that He should be so little loved by men, and should not be the only object of our love? O my God, how is it that Jesus, Who alone is worthy of love, and Who has given us so many proofs of the love that He bears us, should be alone, as it were, the unlucky One with us, Who cannot arrive at making us love Him; as if He were not sufficiently worthy of our love! This is what caused floods of tears to St. Rose of Lima, St. Catherine of Genoa, St. Teresa, St. Mary Magdalen de Pazzi, who, on considering the ingratitude of men, exclaimed, weeping: "Love is not loved! Love is not loved!"
O my God, grant that I may exist only to love Thee, and Thee alone, my dearest Saviour. If at one time I despised Thee, Thou art now the only object of my love. I love Thee, I love Thee, I love Thee, and I will never love any but Thee! My beloved Lord, do not disdain to accept the love of a heart which once afflicted Thee by my sins. Let it be Thy glory to exhibit to the Angels a heart now burning with love, a heart which hitherto shunned and despised Thee. Most holy Virgin Mary, my hope, do thou assist me, and beseech Jesus to make me, by His grace, all that He wishes me to be.
Spiritual Reading
TO THEE DO WE CRY, POOR BANISHED CHILDREN OF EVE
6. -- THE GREATNESS OF MARY'S POWER TO DEFEND US WHEN TEMPTED.
In Judea victories were gained by means of the ark. Thus it was that Moses conquered his enemies, as we learn from the Book of Numbers. And when the ark was lifted up, Moses said: Arise, O Lord, and let thine enemies be scattered (Num. x. 35). Thus was Jericho conquered; thus also the Philistines; for the Ark of God was there (1 Kings xiv. 18). It is well known that this ark was a figure of Mary. Cornelius a Lapide says, "In time of danger Christians should fly to the most Blessed Virgin, who contained Christ as manna in the ark of her womb, and brought Him forth to be the food and salvation of the world." For as manna was in the ark, so is Jesus (of whom manna was a figure) in Mary; and by means of this ark we gain the victory over our earthly and infernal enemies. And thus, St. Bernardine of Sienna well observes, when Mary, the ark of the New Testament, was raised to the dignity of Queen of Heaven, the power of hell over men was weakened and dissolved.
The infernal spirits tremble at the very thought of Mary, and of her august name, says St. Bonaventure. "Oh, how terrible is Mary to the devils!" The Saint compares these enemies to those of whom Job speaks: He diggeth through houses in the dark ... If the morning suddenly appear, it is to them the shadow of death (Job. xxiv. 16, 17). Thieves go and rob houses in the dark; but as soon as morning dawns they fly, as if they beheld the shadow of death. "Precisely thus," in the words of the same St. Bonaventure, "do the devils enter the soul in the time of darkness"; meaning when the soul is in the obscurity of ignorance. They dig through the house of our mind when it is in the darkness of ignorance. But then, he adds, "if suddenly they are overtaken by the dawn, that is, if the grace and mercy of Mary enters the soul, its brightness instantly dispels the darkness, and puts the infernal enemies to flight, as if they fled from death." Oh, blessed is he who always invokes the beautiful name of Mary in his conflicts with hell!
In confirmation of this, it was revealed to St. Bridget that "God had rendered Mary so powerful over the devils, that as often as they assault a devout client who calls on this most Blessed Virgin for help, she at a single glance instantly terrifies them, so that they fly far away, preferring to have their pains redoubled rather than see themselves thus subject to the power of Mary."
The Divine Bridegroom, when speaking of this His beloved bride, calls her a lily: As the lily is amongst the thorns, so is my beloved amongst the daughters (Cant. ii. 2). On these words, Cornelius a Lapide makes the reflection: "As the lily is a remedy against serpents and venemous things, so is the invocation of Mary a specific by which we may overcome all temptations, and especially those against purity, as all find who put it in practice."
St. John Damascene used to say: "While I keep my hope in thee unconquerable, O Mother of God, I shall be safe. I will fight and overcome my enemies with no other buckler than thy protection and thy all-powerful aid." And all who are so fortunate as to be the servants of this great Queen can say the same thing. O Mother of God, if I hope in thee, I most certainly shall not be overcome; for, defended by thee, I will pursue my enemies, and oppose them with the shield of thy protection and thy all-powerful help; and then without doubt I shall conquer. For, says St. James the Monk (who was a Doctor amongst the Greeks), addressing our Lord: "Thou, O Lord, hast given us in Mary arms that no force of war can overcome, and a trophy never to be destroyed."
Evening Meditation
CONSIDERATIONS ON THE PASSION OF JESUS CHRIST
I.
It was revealed to St. Bridget that when the Saviour was laid upon the Cross, He stretched out His right hand to the place where it was to be nailed. Executioners immediately nailed the other hand, and then His sacred feet; and Jesus Christ was left to die upon this bed of anguish. St. Augustine says that the punishment of the cross was a most bitter torment, because, upon the Cross death itself was prolonged, lest the pain should be speedily ended.
O God! what horror must then have smitten Heaven at the sight of the Son of the Eternal Father crucified between two thieves! Such, in truth, was the Prophecy of Isaias: He was reputed with the wicked (Is. liii. 12). Wherefore St. John Chrysostom, contemplating Jesus upon the Cross, cried out, full of amazement and love: "I see Him in the midst, in the holy Trinity! I see Him in the midst, between Moses and Elias! I see Him in the midst, between two thieves!" As though he had said: "I see my Saviour first in Heaven between the Father and the Holy Ghost; I see Him upon Mount Tabor, between two Saints, Moses and Elias; how, then, is it I see Him crucified upon Calvary between two thieves?" How could this come to pass, but through the Divine decree, that thus He must die, to satisfy by His death for the sins of men, and to save men from death, as Isaias had foretold: He was reputed with the wicked, and he hath borne the sins of many (Is. liii. 12).
II.
The same Prophet asks: Who is this that cometh from Edom, with dyed garments from Bosra; this beautiful one in his robe, walking in the greatness of his strength? (Is. lxiii. 1). And he gives the answer: I that speak justice, and am a defender to save (Is. lxiii. 1). The person who thus replies is, according to the interpreters, Jesus Christ, Who says: I am the promised Messias, Who am come to save men, by my triumph over their enemies.
Then, further, He is again asked: Why is thy apparel red, and thy garments like theirs that tread in the wine-press? (Is. lxiii. 2). And He answers, I have trodden the wine-press alone, and of the Gentiles there is not a man with me (Is. lxiii. 3). Tertullian, St. Cyprian, and St. Augustine explain the wine-press to mean the Passion of Jesus Christ, in which His garments -- that is, His most holy flesh -- was covered with blood and wounds, according to what St. John wrote: He was clothed with a garment sprinkled with blood; and his name is called the Word of God (Apoc. xix. 13). St. Gregory, explaining the expression, I have trodden the wine-press alone, says, "He trod the wine-press, and was Himself trodden." He trod it, because Jesus Christ, by His Passion, overcame the devil; He was trodden, because, in His Passion, His body was bruised and broken, as the grapes are broken in the wine-press, and, as Isaias expresses it in another text: The Lord was pleased to bruise him in infirmity (Is. liii. 10).
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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The death of Mary is now at hand. Divine Love, with its vehement and blessed flames, had almost entirely consumed her, and the heavenly phoenix is already losing her life in the midst of this fire. Wrapped in the flames of Divine love, and in the midst of her sighs of love, Mary gave a last sigh of still more ardent love of God, and breathing forth her soul, expired.
I.
The death of Mary is now at hand; Divine love, with its vehement and blessed flames, had already almost entirely consumed the vital spirits; the heavenly phoenix is already losing her life in the midst of this fire. Then the host of Angels come in choirs to meet her, as if to be ready for the great triumph with which they were to accompany her to Paradise. Mary was indeed consoled at the sight of these holy spirits, but was not fully consoled; for she did not yet see her beloved Jesus, Who was the whole love of her heart. Hence she often repeated to the Angels who descended to salute her: I adjure you, O daughters of Jerusalem, if you find my Beloved, that you tell him that I languish with love (Cant. v. 8). Holy Angels, O fair citizens of the heavenly Jerusalem, you come in choirs kindly to console me; and you all console me with your sweet presence. I thank you; but you do not fully satisfy me, for as yet I do not see my Son coming to console me. Go, if you love me, return to Paradise, and on my part tell my Beloved that I languish with love. Tell Him to come, and to come quickly, for I am dying with the vehemence of my desire to see Him.
But, behold, Jesus is now come to take His Mother to the Kingdom of the Blessed. It was revealed to St. Elizabeth that her Son appeared to Mary before she expired with His Cross in His hands, to show the special glory he had obtained by the Redemption; having, by His death, made acquisition of that great creature, who for all eternity was to honour Him more than all men and Angels. St. John Damascene relates that our Lord Himself gave her the Viaticum, saying with tender love "Receive, O my Mother, from my hands that same Body that thou gavest to me." And the Mother, having received with the greatest love that last Communion, with her last breath said: "My Son, into Thy hands do I commend my spirit. I commend to Thee this soul, which from the beginning Thou didst create rich in so many graces, and by a singular privilege didst preserve from the stain of original sin. I commend to Thee my body, from which Thou didst deign to take Thy flesh and blood. I also commend to Thee these my beloved children [speaking of the holy disciples, who surrounded her]; they are grieved at my departure. Do Thou, Who lovest them more than I do, console them; bless them, and give them strength to do great things for Thy glory."
II.
The life of Mary is now closing. The most delicious music, as St. Jerome relates, was heard in the apartment where she lay; and, according to a revelation of St. Bridget, the room was filled with a brilliant light. The sweet music, and the unaccustomed splendour, warned the holy Apostles that Mary was then departing. This caused them again to burst forth in tears and prayers; and raising their hands, with one voice they exclaimed: "O Mother, thou already goest to Heaven! Thou leavest us! Give us thy last blessing, and never forget us miserable creatures!" Mary, turning her eyes around upon all, as if to bid them a last farewell, said: "Adieu, my children; I bless you; fear not, I will never forget you." And now death came; not indeed clothed in mourning and grief, as it does to others, but adorned with light and gladness. But what do we say? Why speak of death? Let us rather say that Divine love came, and cut the thread of that noble life. And as a light, before going out, gives a last and brighter flash than ever, so did this beautiful creature, on hearing her Son's invitation to follow Him, wrapped in the flames of love, and in the midst of her loving sighs, give a last sigh of still more ardent love, and breathing forth her soul, expired. Thus was that great soul, that beautiful dove of the Lord, loosened from the bands of this life; thus did she enter into the glory of the Blessed, where she is now throned, and will be throned, Queen of Paradise, for all eternity.
Mary, then has left this world; she is now in Heaven. Thence does this compassionate Mother look down upon us who are still in this valley of tears. She pities us, and, if we wish it, promises to help us. Let us always beseech her by the merits of her blessed death, to obtain us a happy death; and should such be the pleasure of God, let us beg her to obtain us the grace to die on a Saturday, which is a day dedicated in her honour, or on a day of a Novena, or within the Octave of one of her Feasts; for this she has obtained for so many of her clients, and especially for St. Stanislaus Kostka, for whom she obtained that he should die on the Feast of her Assumption.
O sweetest Lady and Mother, thou hast already left the earth and reached thy kingdom, where, as Queen, thou art enthroned above all the choirs of Angels, as the Church sings: She is exalted above the choirs of Angels to the celestial kingdom. We well know that we sinners are not worthy to possess thee in this valley of darkness; but we also know that thou, in thy greatness, hast never forgotten us miserable creatures, and that by being exalted to so great glory thou hast never lost compassion for us poor children of Adam; nay, even that it is increased in thee. From the high throne, then, to which thou art exalted, turn thy compassionate eyes upon us, and pity us. Remember, also, that in leaving this world thou didst promise not to forget us. Behold us and succour us! See in the midst of what tempests and dangers we constantly are, and shall be until the end of our lives. By the merits of thy happy death obtain us holy perseverance in the Divine friendship, that we may finally quit this life in God's grace; and thus we also shall one day come to kiss thy feet in Paradise, and unite with the blessed Spirits in praising thee and singing thy glories as thou deservest. Amen.
Spiritual Reading
TO THEE DO WE CRY, POOR BANISHED CHILDREN OF EVE
7.-THE GREATNESS OF MARY'S POWER TO DEFEND US WHEN TEMPTED
It is said in the Old Testament that God guided His people from Egypt to the Land of Promise, by day in a pillar of a cloud, and by night in a pillar of fire (Exod. xiii. 21). This stupendous pillar, at one time as a cloud, at another as fire, says Richard of St. Laurence, was a figure of Mary fulfilling the double office she constantly exercises for our good: as a cloud she protects us from the ardour of Divine justice; and as fire she protects us from the devils. "Behold the twofold object for which Mary is given to us; as a cloud, to shelter us from the heat of the sun of justice, and, as fire, to protect us all against the devil." She protects us as a burning fire: for, St. Bonaventure remarks: "As wax melts before the fire, so do the devils lose their power against those souls who often remember the name of Mary, and devoutly invoke it; and still more so, if they also endeavour to imitate her virtues."
The devils tremble even if they only hear the name of Mary. St. Bernard declares that in "the name of Mary every knee bows; and that the devils not only fear but tremble at the very sound of that name." And as men fall prostrate with fear if a thunderbolt falls near them, so do the devils if they hear the name of Mary. Thomas a Kempis thus expresses the same sentiment: "The evil spirits greatly fear the Queen of Heaven, and fly at the sound of her name, as if from fire. At the very sound of the word Mary, they are prostrated as by thunder."
Oh, how many victories have the clients of Mary gained by only making use of her most holy name! It was thus that St. Anthony of Padua was always victorious; thus the Blessed Henry Suso; thus so many other lovers of this great Queen have conquered. We learn from the history of the missions in Japan, that many devils appeared under the form of fierce animals to a certain Christian, to alarm and threaten him; but he thus addressed them: "I have no arms that you can fear; and if the Most High permits it, do whatever you please with me. In the meantime, however, I take the holy Names of Jesus and Mary for my defence." At the very sound of these tremendous names, the earth opened, and the proud spirits cast themselves headlong into it. St. Anselm declares that he himself "knew and had seen and heard many who had invoked the name of Mary in time of danger, and were immediately delivered."
" Glorious, indeed, and admirable," exclaims St. Bonaventure, "is thy name, O Mary; for those who pronounce it at death need not fear all the powers of hell"; for the devils on hearing that name instantly fly, and leave the soul in peace. The same Saint adds that "men do not fear a powerful hostile army as much as the powers of hell fear the name and protection of Mary." "Thou, O Lady," says St. Germanus, "by the simple invocation of thy most powerful name, givest security to thy servants against all the assaults of the enemy." Oh, were Christians but careful in their temptations to pronounce the name of Mary with confidence, never would they fall; for, as Blessed Allan remarks: "At the very sound of these words, Hail Mary! Satan flies, and hell trembles." Our Blessed Lady herself revealed to St. Bridget that the enemy flies even from the most abandoned sinners, and who consequently are the farthest from God, and fully possessed by the devil, if they only invoke her most powerful name with a true purpose of amendment. "All devils on hearing this name of Mary, filled with terror, leave the soul." But at the same time our Blessed Lady added that "if the soul does not amend and wipe out its sins by sorrow, the devils almost immediately return and continue to possess it."
In Reichersperg, in Bavaria, there was a Canon Regular of the name of Arnold, surnamed the Pious on account of the sanctity of his life, who had the most tender devotion to our Blessed Lady. When at the point of death, and having received the last Sacraments, he summoned his Religious brethren, and begged that they would not abandon him in his last passage. Scarcely had he uttered these words, when, in the presence of all, he began to tremble, to roll his eyes, and, bathed in a cold sweat, with a faltering voice, he said: "Ah, do you not see the devils who are endeavouring to drag me to hell?" He then cried out, "Brothers, implore the aid of Mary for me; in her I confide; she will give me the victory." On hearing this his brethren recited the Litany of our Blessed Lady, and as they said "Holy Mary, pray for him," the dying man exclaimed, "Repeat, repeat the name of Mary, for I am already before God's tribunal." He was silent for a moment, and then added, "It is true that I did that, but I have done penance for it." And then turning to our Blessed Lady, he said: "O Mary, I shall be delivered if thou helpest me." Again the devils attacked him; but he defended himself with his Crucifix and the name of Mary. Thus was the night spent; but no sooner did morning dawn than Arnold exclaimed with the greatest calmness, and full of holy joy: "Mary, my sovereign Lady, my refuge, has obtained me pardon and salvation." Then casting his eyes on that Blessed Virgin who was inviting him to follow her, he said: "I come, O Lady, I come!" and making an effort to do so even with his body, his soul fled after her to the realms of eternal bliss, as we trust, for he sweetly expired.
Evening Meditation
CONSIDERATIONS ON THE PASSION OF JESUS CHRIST
I.
And now behold this Lord, Who was fairest among men, appears on Calvary, His form so disfigured by torments, that it struck horror into all who saw it. Yet this deformity makes Him seem more beautiful in the eyes of souls that love Him, because these Wounds, these marks of the scourging, this lacerated flesh, are all tokens and proofs of the love He bears them; upon which the poet Petrucci beautifully sings, "O Lord, if Thou sufferest scourgings for us, to the souls who love Thee, the more deformed Thou art the more fair dost Thou appear."
St. Augustine says: "He hung in deformity upon the Cross, but His deformity has made us beautiful." And truly so, because this deformity of Jesus crucified was the cause of the beauty of our souls, which, when they were deformed, were washed with His Divine Blood, and became fair and lovely, according to what St. John wrote: Who are these that are clothed in white garments? These are they who have come out of great tribulation, and have washed their garments, and made them white in the blood of the Lamb (Apoc. vii. 13, 14). All the Saints, as being children of Adam, were (with the exception of the Blessed Virgin), at one time covered with a foul garment, and soiled with Adam's sin and with their own; but being washed with the Blood of the Lamb, they became white and agreeable in the sight of God.
II.
Well, didst Thou say, then, O my Jesus, that, when Thou shouldst be lifted up upon the Cross, Thou wouldst draw everything unto Thee (Jo. xii. 32); and this he said, signifying by what death he should die. Truly Thou hast left nothing undone to draw all hearts unto Thee. Many are the happy souls who, on seeing Thee crucified and dying for love of them, have abandoned everything -- possessions, dignities, country, and kindred, even to the embracing of torments and death -- in order to give themselves wholly to Thee. Unhappy they who resist the graces Thou hast gained for them with Thy great labours and sorrows. O my God, this will be their great torment in hell, to think that they have lost a God Who, to draw them to love Him, gave His life upon a Cross; that of their own choice they have perished, and that there will be no remedy for their ruin through all eternity! O my Redeemer, I have already deserved to perish through the sins I have committed against Thee. Alas, how often have I resisted Thy grace, which sought to draw me unto Thee, and, in order to cleave to my own inclinations, have despised Thy love, and turned my back upon Thee! Oh that I had died before I had offended Thee! Oh that I had always loved Thee! I thank Thee, O my Love, that Thou hast borne with me with so much patience, and that, instead of abandoning me, as I deserved, Thou hast repeated Thy invitations, and increased Thy lights and Thy loving impulses. I will sing the mercies of the Lord forever (Ps. lxxxviii. 2). Oh, cease not, my Saviour and my Hope, to continue to draw me, and to multiply Thy graces upon me, that I may love Thee in Heaven with more fervour, remembering the many mercies Thou hast shown me, after all my offences against Thee. I hope for all, through that precious Blood Thou hast shed for me, and that bitter death Thou hast endured for me.
O holy Virgin Mary, protect me; pray to Jesus for me.
"So let us be confident, let us not be unprepared, let us not be outflanked, let us be wise, vigilant, fighting against those who are trying to tear the faith out of our souls and morality out of our hearts, so that we may remain Catholics, remain united to the Blessed Virgin Mary, remain united to the Roman Catholic Church, remain faithful children of the Church."- Abp. Lefebvre
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