Saturday, The Vigil of Pentecost

[Stone]

Saturday – Vigil of Pentecost
by St. Alphonsus Liguori

Morning Meditation

DIVINE LOVE IS A TREASURE CONTAINING EVERY GOOD

“Infinitus thesaurus hominibus.”

Divine Love is that Treasure, to purchase which, the Gospel says, we should leave all things; for this love makes us partakers of the friendship of God. An infinite treasure which they that use become the friends of God.

I.

Divine love is that Treasure, to purchase which, as the Gospel says, a man should give up all things, for this love makes us partakers of the friendship of God: An infinite treasure to men, which they that use become the friends of God (Wis. vii. 14). “O men,” says St. Augustine, “whither go ye in search of good things? Seek the one only Good in Whom are all good things.” But we cannot find the only Good-namely, God-unless we renounce the things of the earth. St. Teresa writes: “Detach thy heart from creatures, and thou shalt find God.” He who finds God, finds all that he can desire. Delight in the Lord, and he will grant thee the desire of thy heart (Ps. xxxvi. 4). The human heart is continually seeking after such good things as may make it happy, but if it seek them from creatures, how much soever it may acquire, it will never be satisfied with them; but if it seek only God, God will satisfy all its desires. Who but the Saints are most happy in this world? And why? Because they desire and seek only God. A certain prince, going to the chase, saw a solitary running swiftly through the forest, and asked him what he was seeking for in that desert place. The solitary replied: “And thou, O prince, what art thou in quest of?” The prince: “I am going in quest of wild beasts.” “And I,” said the hermit, “am going in quest of God.” My God, hitherto I have sought not Thee, but myself and my own gratifications, and for these I have turned my back upon Thee, my sovereign Good. But I am consoled with the words of Jeremias: The Lord is good to the soul that seeketh him-(Lam.,iii. 25). These words assure me that Thou, my God, art all goodness towards him who seeks Thee.


II.

The tyrant offered St. Clement gold and gems if he would renounce Jesus Christ; on which the Saint exclaimed with a deep sigh: “Alas, God is put in competition with a little mire!” Happy is he who knows the value of the treasure of Divine love and seeks to obtain it! He who obtains it will divest himself of all things else, that he may possess God alone. “When the house is on fire,” says St. Francis of Sales, “all the goods are thrown out of the windows.” And Father Paul Segneri the Younger, a great servant of God, was accustomed to say that love was a thief which robbed us of all worldly affections, so that we can in all truth say: “What do I desire, but Thee alone, my God?”

My beloved Saviour, I know the evil I have committed in forsaking Thee, and I repent of it with my whole heart. I know Thou art all, infinite Treasure. I will not abuse the light. I forsake all things, and choose Thee for my only Love. My God, my Love, my All, I love Thee, I desire Thee, I sigh after Thee. Come, O Holy Spirit, and destroy in me by Thy sacred fire every affection which has not Thee for its object. Grant that I may be all Thine, and that I may conquer every thing to please Thee. O Mary, my advocate and my Mother, do thou help me by thy prayers.


Spiritual Reading
PREPARATION FOR HOLY COMMUNION

St. Francis de Sales says, that our Saviour can never be seen more amiable and more tender, in all that He has done for us, than in Holy Communion, in which He, so to say, annihilates Himself and becomes Food, that He may unite Himself to the hearts and bodies of His faithful. Therefore, the learned Gerson used also to say, that there was no means more efficacious than the Holy Communion whereby to enkindle devotion and the holy love of God in our souls.

And, indeed, if we speak of doing something agreeable to God, what can a soul do more agreeable to Him than to receive Communion? St. Denis teaches us that love always tends towards perfect union; but how can a soul be more perfectly united with Jesus than in the manner of which He speaks Himself, saying: He that eateth my flesh and drinketh my blood abideth in me and I in him (Jo. vi. 57). St. Augustine says, that if every day you receive this Sacrament, Jesus will be always with you, and you will always advance in divine love.

Again, if there is question of healing our spiritual infirmities, what more certain remedy can we have than the Holy Communion, which is called by the sacred Council of Trent “a remedy whereby we may be freed from daily faults, and be preserved from mortal sins.”

Whence does it come, asks Cardinal Bona, that in so many souls we see so little fruit from frequent Communion, and that they constantly relapse into the same faults? He replies: “The fault is not in the Food, but in the disposition of him who receives It.” Can a man, says Solomon, hide a fire in his bosom, and his garments not burn? (Prov. vi. 27). God is a consuming fire. He comes Himself in the Holy Communion to enkindle this divine fire; how is it, then, says William of Paris, that we see so diabolical a miracle as that souls should remain cold in divine love in the midst of such flames?

All comes from the want of proper dispositions, and especially from the want of preparation. Fire immediately inflames dry but not green wood; for this latter is not fit to burn. The Saints derived great benefit from their Communions, because they prepared themselves with very great care. St. Aloysius Gonzaga devoted three days to his preparation for Holy Communion, and three days he spent in thanksgiving to his Lord.

To prepare well for Holy Communion a soul should be disposed on two main points: it should be detached from creatures, and have a great desire to advance in divine love.

In the first place, then, a soul should detach itself from all things, and drive everything from its heart which is not God. He that is washed, saith Jesus, needeth not but to wash his feet, but is clean wholly (Jo. xiii. 10). Which signifies, as St. Bernard explains it; that in order to receive this Sacrament with great fruit,we should not only be cleansed from mortal sins, but our feet also should be washed, that is, we should be free from all earthly affections; for, being in contact with the earth, they excite a sort of repugnance in God, and soiling the soul, prevent the effects of Holy Communion.
St. Gertrude asked our Lord what preparations He required of her for the Holy Communion; and He replied: “I only ask that thou shouldst come empty of thyself, to receive Me.”

In the second place it is necessary, in the Holy Communion, to have a great desire to receive Jesus Christ and His holy love. In this sacred Banquet, says Gerson, only those who are famishing receive their fill; and the most Blessed Virgin Mary had already said the same thing: He hath filled the hungry with good things -(Luke i. 53). As Jesus, writes the Blessed Father Avila, came into this world only after He had been much and long desired, so does He only enter a soul that desires Him; for it is not becoming that such Food should be given to him who has a loathing for It. Our Lord one day said to St. Matilda: “No bee flies with such impetuosity to flowers, to suck their honey, as I fly to souls in the Holy Communion, driven by the violence of my love. Since, then, Jesus Christ has so great a desire to come into our souls, it is right that we also should have a great desire to receive Him and His divine love in the Holy Communion. St. Francis de Sales teaches us that the principal object a soul should have in view in communicating should be, to advance in the love of God; since He, who for love alone gives Himself to us, should be received for love.


Evening Meditation
THE PRACTICE OF THE LOVE OF JESUS CHRIST

IX.-THE MEANS OF AVOIDING LUKEWARMNESS AND ATTAINING PERFECTION

I.

It results from the practice of prayer that a person constantly thinks of God. “The true lover,” says St. Teresa, “is ever mindful of the beloved One. And hence it follows that persons of prayer are always speak of God, knowing, as they do, how pleasing it is to God that His lovers should delight in conversing about Him, and on the love He bears them, and that thus they should endeavour to enkindle it in others.” The same Saint wrote: “Jesus Christ is always present at the conversations of the servants of God, and He is very much gratified to be the subject of their delight.”

Prayer, again, creates that desire of retiring into solitude, in order to converse alone with God, and to maintain interior recollection in the discharge of necessary external duties; I say necessary, such as the management of one’s family, or of the performance of duties required of us by obedience; because a man of prayer must love solitude, and avoid dissipation in superfluous and useless affairs, otherwise he will lose the spirit of recollection, which is a great means of preserving union with God: My sister, my spouse, is a garden enclosed -(Cant. iv. 12).


II.

The soul espoused to Jesus Christ must be a garden closed to all creatures, and must not admit into her heart other thoughts, nor other business, but those of God or for God. Hearts thrown open never become holy. The Saints, who have to labour in gaining souls to God, do not lose their recollection in the midst all of their labours, either of preaching, confessing, reconciling enemies, or assisting the sick. The same rule holds good with those who have to apply to study. How many from excessive study, and a desire to become learned, become neither holy nor learned, because true learning consists in the science of the Saints; that is to say, in knowing how to love, Jesus Christ; whereas, on the contrary, Divine love brings with it knowledge and every good: All good things come to me together with her-(Wis. vii. 11), that is, with holy charity. St. John Berchmans had an extraordinary love for study, but by his great virtue he never allowed study to interfere with his spiritual interests. The Apostle exhorts us: Not to be more wise than it behoveth to be wise, but to be wise in sobriety-(Rom, xii. 8), A priest especially must have knowledge; he must know things, because he has to instruct others in the Divine Law: For the lips of the priest shall keep knowledge, and they shall seek the law at his mouth-(MaI. ii. 7). He must have knowledge, but unto sobriety. He that leaves prayer for study shows that in his study he seeks himself, and not God. He that seeks God leaves study (if it be not absolutely necessary) in order not to omit prayer.