St. Paul the Apostle
1. St. Paul was by
nature fiery and zealous. Once he discovered the truth, he was ready to
die for it. Originally he was convinced that Judaism contained the whole
truth, and for this reason he hated the Christians, whom he regarded as
a sect which had corrupted the sacred Hebrew tradition. The deacon
Stephen was the first victim of his persecuting zeal. As he was being
stoned and beaten to death this saintly young man prayed for his
persecutors. It may be that in this moment his eyes, shining with faith
and love, encountered those of the man who hated him. Soon afterwards
Saul (this was Paul's real name) left Jerusalem for Damascus carrying
letters investing him with new powers for the persecution of the infant
Church. On the way this headstrong but sincere enemy of Christianity was
suddenly dazzled by a light from Heaven. He fell to the ground and
heard a mysterious voice saying: “Saul, Saul, why dost thou persecute
me?” Terrified, he answered: “Who art thou, Lord?” “I am Jesus,” the
voice said, “whom thou art persecuting.” (Acts 9: 1-5) From that day
Saul was changed completely. Under the influence of divine grace he
became the Apostle of the Gentiles.
Before he set out on his
missionary journeys Paul went apart into the desert of Arabia, (Cf. Gal.
1:17) where he remained some time in prayer and recollection. Then he
went to Jerusalem to pay homage to the Prince of the Apostles, St. Peter
(Gal. 1:18). After this he began his apostolic travels, in the course
of which he encountered all kinds of hardship and danger. The Jews
frequently hunted him in order to put him to death. He was often cruelly
scourged and flung into prison, and several times he was shipwrecked
and had miraculous escapes from death. (Cf. 2 Cor. 11: 23-27) He bore
everything joyfully however, in order to prove his love for Jesus
Christ. Charity was always his main incentive. “The love of Christ
impels us.” (2 Cor. 5:14) Charity, he said himself, “believes all
things, hopes all things, endures all things.” (Cf. 1 Cor. 13:4-13) His
charity was so great that he could truthfully say: “Who is weak, and I
am not weak? Who is made to stumble, and I am not inflamed?” (2 Cor.
11:29)
St. Paul could make this claim because his heart had
become identified with the Heart of Jesus. Therefore he could say: “It
is now no longer I that live, but Christ lives in me;” (Gal. 2:20) and:
“For me to live is Christ and to die is gain;” (Phil. 1:21) and: “I am
hard pressed from both sides - desiring to depart and to be with Christ,
a lot by far the better; yet to stay on in the flesh is necessary for
your sake.” (Phil. 1:23-24)
Let us meditate on this ardent love
of God. Let us cast aside our coldness and indifference and ask St.
Paul to set us on fire with divine charity.
2. We can learn
other virtues from St. Paul besides his zealous love for God and for his
fellowmen. We can also learn from him the virtues of humility and of
apostolic fervour. The Apostle of the Gentiles reached such heights of
sanctity as to feel himself transformed into Christ Himself and to
deserve to be taken up into the third Heaven where he enjoyed a
foretaste of eternal happiness. Nevertheless, he considered himself
unworthy to be called an Apostle and realised that all his gifts came to
him from God. “Not that we are sufficient of ourselves to think
anything, as from ourselves, but our sufficiency is from God.” (2 Cor.
3:5) Whenever we succeed in any project we should think on the same
lines, because it is only when we are humble and depend on the grace of
God that the success of our actions will redound to the glory of our
Creator. If the cancer of ambition or of self-love should corrupt our
purity of intention, our work would not be blessed by God and would not
make us worthy of everlasting life. Let us repeat often: "All for You,
with You and in You, my God."
3. "Always breathe the life of
Christ; place your trust in Him; and live as if every day were your
last." (St. Athanasius, "Life of St. Anthony," n. 91.)
Monday, 30 June 2014
Sunday, 29 June 2014
St. Peter, Prince of the Apostles - Cardinal Bacci
St. Peter, Prince of the Apostles
1. Jesus was walking one day along the shore of the Sea of Galilee when He saw two fishermen casting their nets into the water. He approached them and said: “Come, follow me, and I will make you fishers of men.” (Mark 1:17) These two fishermen were brothers named Simon and Andrew. The divine Master won their hearts immediately, so that they left their boat and their nets and followed Jesus. Simon was later called Peter and became the leader of the Apostles.
Peter's generosity and great love for Jesus are evident in the pages of the Gospel. When our Lord foretold the institution of the Blessed Eucharist, many of His disciples were scandalised and left Him. "Do you also wish to go away?" Jesus asked His Apostles. St. Peter answered Him without delay. “Lord, to whom shall we go? Thou hast words of everlasting life, and we have come to believe and to know that Thou art the Christ, the Son of God.” (John 6:69) On another occasion Jesus asked His disciples: “Who do men say the Son of Man is?” The Apostles hesitated and began to suggest the names of various Prophets. But St. Peter was inspired to make the reply: “Thou art the Christ, the Son of the living God.” Then our Lord appointed him Head of the Church. “Blessed art thou, Simon Bar-Jona... thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give thee the keys of the kingdom of heaven; and whatever thou shalt bind on earth shall be bound in heaven.” (Mt. 16: 15-19) By these words there was instituted the loftiest and most ancient of the dynasties, the Papacy. The successors of St. Peter will rule the Church to the end of time and no power, neither persecution nor heresy, neither human tyranny nor false civilisation, will ever succeed in destroying this citadel of truth and goodness.
When a band of hired ruffians arrested Jesus in the Garden of Gethsemane, His disciples were terrified and did nothing. Peter was the only one to show any courage, drawing his sword in defence of his divine Master. Later Jesus was brought in chains before the Sanhedrin and was condemned to death. Peter had not the heart to leave Him to His fate. He was too generous for that, even if he was too hasty and went on to deny Jesus three times. But he repented quickly and regretted his fault for the rest of his life. Even in his sin we can discern Peter's generosity of spirit.
Before he went to Rome, Peter had flouted the authority of the Synagogue of Jerusalem and had endured prison and undertaken long journeys in the course of his mission. Providence brought him to Rome, where he established the Roman Church which he was to sanctify by the shedding of his blood. He was crucified close to the Vatican hill from which his successors would one day govern the Christian world. His martyrdom bestowed an invincible strength upon the Church for all time.
2. It is good to admire the fidelity of St. Peter and the designs of divine Providence in making him the visible Head of the Church, but it is far better to follow his example. His love for Jesus led him to leave his family and his fisherman's trade in order to follow Our Lord. It led him to undertake long voyages, to endure imprisonment, and to face martyrdom. What can we do for the love of Jesus? Remember that if love is to be sincere it must be generous and effective.
Secondly, let us meditate on and imitate the ardent and fearless faith of St. Peter. He was not afraid to preach the teaching of Christ before the Sanhedrin. He was not afraid of Herod, who cast him into prison. He was not afraid of the Roman Emperor, who caused him to be crucified. Our faith should be steadfast and lively like his.
Finally, let us imitate Peter in his repentance. Although he loved Jesus very much and had such great faith in Him, in a moment of weakness and of imprudence he denied Him three times. All his life, however, he wept bitterly for this sin. Whenever he heard a cock crowing, it was as if an arrow had pierced his heart. He was not satisfied until he was hanging upon the cross like his divine Master and could prove his love for Jesus by a martyr's death.
3. Protect your people, O Lord, and keep them safe always, trusting as they do in the protection of your Apostles, Peter and Paul. Amen.
1. Jesus was walking one day along the shore of the Sea of Galilee when He saw two fishermen casting their nets into the water. He approached them and said: “Come, follow me, and I will make you fishers of men.” (Mark 1:17) These two fishermen were brothers named Simon and Andrew. The divine Master won their hearts immediately, so that they left their boat and their nets and followed Jesus. Simon was later called Peter and became the leader of the Apostles.
Peter's generosity and great love for Jesus are evident in the pages of the Gospel. When our Lord foretold the institution of the Blessed Eucharist, many of His disciples were scandalised and left Him. "Do you also wish to go away?" Jesus asked His Apostles. St. Peter answered Him without delay. “Lord, to whom shall we go? Thou hast words of everlasting life, and we have come to believe and to know that Thou art the Christ, the Son of God.” (John 6:69) On another occasion Jesus asked His disciples: “Who do men say the Son of Man is?” The Apostles hesitated and began to suggest the names of various Prophets. But St. Peter was inspired to make the reply: “Thou art the Christ, the Son of the living God.” Then our Lord appointed him Head of the Church. “Blessed art thou, Simon Bar-Jona... thou art Peter, and upon this rock I will build my Church, and the gates of hell shall not prevail against it. And I will give thee the keys of the kingdom of heaven; and whatever thou shalt bind on earth shall be bound in heaven.” (Mt. 16: 15-19) By these words there was instituted the loftiest and most ancient of the dynasties, the Papacy. The successors of St. Peter will rule the Church to the end of time and no power, neither persecution nor heresy, neither human tyranny nor false civilisation, will ever succeed in destroying this citadel of truth and goodness.
When a band of hired ruffians arrested Jesus in the Garden of Gethsemane, His disciples were terrified and did nothing. Peter was the only one to show any courage, drawing his sword in defence of his divine Master. Later Jesus was brought in chains before the Sanhedrin and was condemned to death. Peter had not the heart to leave Him to His fate. He was too generous for that, even if he was too hasty and went on to deny Jesus three times. But he repented quickly and regretted his fault for the rest of his life. Even in his sin we can discern Peter's generosity of spirit.
Before he went to Rome, Peter had flouted the authority of the Synagogue of Jerusalem and had endured prison and undertaken long journeys in the course of his mission. Providence brought him to Rome, where he established the Roman Church which he was to sanctify by the shedding of his blood. He was crucified close to the Vatican hill from which his successors would one day govern the Christian world. His martyrdom bestowed an invincible strength upon the Church for all time.
2. It is good to admire the fidelity of St. Peter and the designs of divine Providence in making him the visible Head of the Church, but it is far better to follow his example. His love for Jesus led him to leave his family and his fisherman's trade in order to follow Our Lord. It led him to undertake long voyages, to endure imprisonment, and to face martyrdom. What can we do for the love of Jesus? Remember that if love is to be sincere it must be generous and effective.
Secondly, let us meditate on and imitate the ardent and fearless faith of St. Peter. He was not afraid to preach the teaching of Christ before the Sanhedrin. He was not afraid of Herod, who cast him into prison. He was not afraid of the Roman Emperor, who caused him to be crucified. Our faith should be steadfast and lively like his.
Finally, let us imitate Peter in his repentance. Although he loved Jesus very much and had such great faith in Him, in a moment of weakness and of imprudence he denied Him three times. All his life, however, he wept bitterly for this sin. Whenever he heard a cock crowing, it was as if an arrow had pierced his heart. He was not satisfied until he was hanging upon the cross like his divine Master and could prove his love for Jesus by a martyr's death.
3. Protect your people, O Lord, and keep them safe always, trusting as they do in the protection of your Apostles, Peter and Paul. Amen.
Friday, 27 June 2014
Feast of the Sacred Heart
Litany of the Sacred Heart
Lord, have mercy
Christ, have mercy
Lord, have mercy
Christ, hear us
Christ, graciously hear us.
God the Father of Heaven, have mercy on us
God the Son, Redeemer of the world,
God, the Holy Spirit,
Holy Trinity, One God,
Heart of Jesus, Son of the Eternal Father,
Heart of Jesus, formed by the Holy Spirit in the womb of the Virgin Mother,
Heart of Jesus, substantially united to the Word of God,
Heart of Jesus, of Infinite Majesty,
Heart of Jesus, Sacred Temple of God,
Heart of Jesus, Tabernacle of the Most High,
Heart of Jesus, House of God and Gate of Heaven,
Heart of Jesus, burning furnace of charity,
Heart of Jesus, abode of justice and love,
Heart of Jesus, full of goodness and love,
Heart of Jesus, abyss of all virtues,
Heart of Jesus, most worthy of all praise,
Heart of Jesus, king and center of all hearts,
Heart of Jesus, in whom are all treasures of wisdom and knowledge,
Heart of Jesus, in whom dwells the fullness of divinity,
Heart of Jesus, in whom the Father was well pleased,
Heart of Jesus, of whose fullness we have all received,
Heart of Jesus, desire of the everlasting hills,
Heart of Jesus, patient and most merciful,
Heart of Jesus, enriching all who invoke Thee,
Heart of Jesus, fountain of life and holiness,
Heart of Jesus, propitiation for our sins,
Heart of Jesus, loaded down with opprobrium,
Heart of Jesus, bruised for our offenses,
Heart of Jesus, obedient to death,
Heart of Jesus, pierced with a lance,
Heart of Jesus, source of all consolation,
Heart of Jesus, our life and resurrection,
Heart of Jesus, our peace and our reconciliation,
Heart of Jesus, victim for our sins
Heart of Jesus, salvation of those who trust in Thee,
Heart of Jesus, hope of those who die in Thee,
Heart of Jesus, delight of all the Saints,
Lamb of God, who taketh away the sins of the world, spare us, O Lord.
Lamb of God, who taketh away the sins of the world, graciously hear us, O Lord.
Lamb of God, who taketh away the sins of the world, have mercy on us, O Lord.
V. Jesus, meek and humble of heart.
R. Make our hearts like to Thine.
Let us pray;
Almighty and eternal God, look upon the Heart of Thy most beloved Son and upon the praises and satisfaction which He offers Thee in the name of sinners; and to those who implore Thy mercy, in Thy great goodness, grant forgiveness in the name of the same Jesus Christ, Thy Son, who livest and reignest with Thee forever and ever. Amen.
The devil and mortifications - St Philip Neri
"The devil has a crafty custom of sometimes urging spiritual persons to
penances and mortifications, in order that by going indiscreet lengths in this
way, they may so weaken themselves as to be unable to attend to good works of
greater importance; or be so intimidated by the sickliness they have brought
upon themselves as to abandon their customary devotions, and at last turn their
backs on the service of God."
Thursday, 26 June 2014
Interior Mortification - Cardinal Bacci
Interior Mortification
1. In the spiritual life, as in the physical order, death is the beginning of life. “Unless the grain of wheat falls into the ground and dies, it remains alone. But if it dies, it brings forth much fruit. He who loves his life, loses it; and he who hates his life in this world, keeps it unto life everlasting.” (John 12: 24-25)
This passage of the Gospel epitomises the doctrine of Christian mortification - it is necessary to die to ourselves in order to live in God. Anyone who is full of himself and of worldly matters has no room in his heart for God. It is not possible, as St. Alphonsus points out, to fill a vase with earth and then to fill it with water. There is no room left for the water, and if a little of it enters the vase it is no longer pure water, but muddy.
We must empty ourselves of ourselves and of worldly things in order to fill ourselves with God. Jesus told us this quite clearly. “If anyone wishes to come after me, let him deny himself.” (Mt. 16:24)
If anyone denies himself in order to do God's will in all things, he has achieved real interior mortification. Moreover, he has perfect peace, which consists in being established in the love of God.
This does not mean that all self-love is wrong. In fact, there are two kinds of self-love. We can love our own true good, which is God, and therefore desire to live in harmony with this supreme good in this life in order to enjoy it as our eternal reward. This kind of self love is founded on the love of God, Who is the main reason why we love ourselves. But if we prefer our own pleasure and satisfaction to God, then our self-love is disproportionate and wrong and leads us into sin.
The first thing we must do, therefore, is to mortify our inordinate self-love. In other words, we must deny ourselves in matters where self-love is keeping us apart from God, Whom we should love more than anything else in life.
2. In the process of mortifying self-love, we mortify our other passions also, because it is the origin of them all. It is as well to bear in mind, however, that no matter how much we curb our passions, they never die. We need to be always on our guard for fear that they may reassert themselves too strongly.
It is necessary for us to increase our love for God because, as St. Augustine points out, it is divine charity which conquers our passions. Constant prayer and union with God also help us to achieve interior mortification. Prayer without mortification is an illusion which does not last long, so that it is necessary to combine fervent prayer with self-denial.
We may not be capable of the extraordinary mortification which the Saints practised, because our health or the obligations of our state in life may make these impossible for us. But if we deny ourselves often in small matters, these will be so many steps in the ladder which will help us to reach Christian perfection.
3. Principles:
If you desire to love God and to become holy, mortification will be a source of joy.
Resist your evil inclinations at once so that they cannot grow in strength. Readily accept from God any difficulties which you encounter. Abandon yourself entirely to His will.
1. In the spiritual life, as in the physical order, death is the beginning of life. “Unless the grain of wheat falls into the ground and dies, it remains alone. But if it dies, it brings forth much fruit. He who loves his life, loses it; and he who hates his life in this world, keeps it unto life everlasting.” (John 12: 24-25)
This passage of the Gospel epitomises the doctrine of Christian mortification - it is necessary to die to ourselves in order to live in God. Anyone who is full of himself and of worldly matters has no room in his heart for God. It is not possible, as St. Alphonsus points out, to fill a vase with earth and then to fill it with water. There is no room left for the water, and if a little of it enters the vase it is no longer pure water, but muddy.
We must empty ourselves of ourselves and of worldly things in order to fill ourselves with God. Jesus told us this quite clearly. “If anyone wishes to come after me, let him deny himself.” (Mt. 16:24)
If anyone denies himself in order to do God's will in all things, he has achieved real interior mortification. Moreover, he has perfect peace, which consists in being established in the love of God.
This does not mean that all self-love is wrong. In fact, there are two kinds of self-love. We can love our own true good, which is God, and therefore desire to live in harmony with this supreme good in this life in order to enjoy it as our eternal reward. This kind of self love is founded on the love of God, Who is the main reason why we love ourselves. But if we prefer our own pleasure and satisfaction to God, then our self-love is disproportionate and wrong and leads us into sin.
The first thing we must do, therefore, is to mortify our inordinate self-love. In other words, we must deny ourselves in matters where self-love is keeping us apart from God, Whom we should love more than anything else in life.
2. In the process of mortifying self-love, we mortify our other passions also, because it is the origin of them all. It is as well to bear in mind, however, that no matter how much we curb our passions, they never die. We need to be always on our guard for fear that they may reassert themselves too strongly.
It is necessary for us to increase our love for God because, as St. Augustine points out, it is divine charity which conquers our passions. Constant prayer and union with God also help us to achieve interior mortification. Prayer without mortification is an illusion which does not last long, so that it is necessary to combine fervent prayer with self-denial.
We may not be capable of the extraordinary mortification which the Saints practised, because our health or the obligations of our state in life may make these impossible for us. But if we deny ourselves often in small matters, these will be so many steps in the ladder which will help us to reach Christian perfection.
3. Principles:
If you desire to love God and to become holy, mortification will be a source of joy.
Resist your evil inclinations at once so that they cannot grow in strength. Readily accept from God any difficulties which you encounter. Abandon yourself entirely to His will.
Purity of Intention - Cardinal Bacci
Purity of Intention
1. Purity of intention consists in doing the will of God in all things from the motive of pure love. We should not be egocentric, but theocentric; in other words, we should perform all our actions, not for our own satisfaction, but to please God. Since God is our final end, everything should be done for Him. Why are we so often agitated and discontented? It is because we are looking for success and for the approval of men. If we do not get these, we imagine that we have failed and have accomplished nothing.
Men judge the value of an enterprise by its external success and by the amount of work which went into it. It is not so with God. He judges the value of our actions from the sincerity of our desire to please Him and to prove our love for Him. This is enough for Him; success is not necessary. If we do everything for the love of God, we shall always be content as the Saints were, whether our projects succeed or fail. We shall have achieved our purpose if we have pleased God.
Purity of intention in our actions is fundamental in the Christian life. “If thy eye be sound,” Jesus Himself tells us, “thy whole body will be full of life. But if thy eye be evil, thy whole body will he full of darkness.” (Mt. 6:22) “Man seeth those things that appear; but the Lord beholdeth the heart.” (I Kings 16:7)
A man who works solely for the love of God will have great peace of soul in this life and an everlasting reward in the next. But if in our actions we seek our own satisfaction or the praise of men, we shall have already received our reward on earth and cannot expect to receive it in Heaven. “They have received their reward.” (Mt. 6:2)
Purity of intention, inspired by the love of God, transforms even our most trivial actions and makes them pleasing to God. Without it we lose all merit in the sight of God.
Do you remember the Gospel incident of the poor widow who offered her last two coins in the Temple? Others were there offering up large sums of money, but she could not have given more. “Amen I say to you,” said Jesus, “this poor widow has put in more than all those who have been putting money into the treasury.” (Mk. 12:41-44)
2. St. Alphonsus indicates the signs by which we can judge whether our actions are performed from the pure intention of pleasing God. (1) The first sign is that you are not disturbed when your projects are unsuccessful, but retain the same composure as if you had succeeded. This will be the case when you are working for God alone, so that once you realise that God has not desired your efforts to succeed, you no longer desire it either. You know that He is not concerned with the outcome of your work, but only with whether you have undertaken it with the purpose of pleasing Him. (2) The second proof is that you are as pleased with the good which is worked by means of others as if it had been achieved through you. (3) The third sign is that you do not long for one position rather than another, but are content with whatever Providence has arranged for you, so that you seek only to please God in everything which you do. (4) The final proof is that you do not look for approval or gratitude because of your good actions. If you are not appreciated or are ill-treated in any way, you retain your peace of mind because you have already achieved your purpose, which was to please God by working for love of Him. (Cf. Al Divino Servizio II, 7)
3. Principles:
God alone is deserving of all our love.
We should do everything which we should wish to have done at the hour of death.
We should live on earth as if nothing else existed but God and ourselves. (Ibid)
1. Purity of intention consists in doing the will of God in all things from the motive of pure love. We should not be egocentric, but theocentric; in other words, we should perform all our actions, not for our own satisfaction, but to please God. Since God is our final end, everything should be done for Him. Why are we so often agitated and discontented? It is because we are looking for success and for the approval of men. If we do not get these, we imagine that we have failed and have accomplished nothing.
Men judge the value of an enterprise by its external success and by the amount of work which went into it. It is not so with God. He judges the value of our actions from the sincerity of our desire to please Him and to prove our love for Him. This is enough for Him; success is not necessary. If we do everything for the love of God, we shall always be content as the Saints were, whether our projects succeed or fail. We shall have achieved our purpose if we have pleased God.
Purity of intention in our actions is fundamental in the Christian life. “If thy eye be sound,” Jesus Himself tells us, “thy whole body will be full of life. But if thy eye be evil, thy whole body will he full of darkness.” (Mt. 6:22) “Man seeth those things that appear; but the Lord beholdeth the heart.” (I Kings 16:7)
A man who works solely for the love of God will have great peace of soul in this life and an everlasting reward in the next. But if in our actions we seek our own satisfaction or the praise of men, we shall have already received our reward on earth and cannot expect to receive it in Heaven. “They have received their reward.” (Mt. 6:2)
Purity of intention, inspired by the love of God, transforms even our most trivial actions and makes them pleasing to God. Without it we lose all merit in the sight of God.
Do you remember the Gospel incident of the poor widow who offered her last two coins in the Temple? Others were there offering up large sums of money, but she could not have given more. “Amen I say to you,” said Jesus, “this poor widow has put in more than all those who have been putting money into the treasury.” (Mk. 12:41-44)
2. St. Alphonsus indicates the signs by which we can judge whether our actions are performed from the pure intention of pleasing God. (1) The first sign is that you are not disturbed when your projects are unsuccessful, but retain the same composure as if you had succeeded. This will be the case when you are working for God alone, so that once you realise that God has not desired your efforts to succeed, you no longer desire it either. You know that He is not concerned with the outcome of your work, but only with whether you have undertaken it with the purpose of pleasing Him. (2) The second proof is that you are as pleased with the good which is worked by means of others as if it had been achieved through you. (3) The third sign is that you do not long for one position rather than another, but are content with whatever Providence has arranged for you, so that you seek only to please God in everything which you do. (4) The final proof is that you do not look for approval or gratitude because of your good actions. If you are not appreciated or are ill-treated in any way, you retain your peace of mind because you have already achieved your purpose, which was to please God by working for love of Him. (Cf. Al Divino Servizio II, 7)
3. Principles:
God alone is deserving of all our love.
We should do everything which we should wish to have done at the hour of death.
We should live on earth as if nothing else existed but God and ourselves. (Ibid)
Monday, 23 June 2014
Spiritual Communion - Cardinal Bacci
Spiritual Communion
1. Anyone who sincerely loves Jesus Christ will not be satisfied with receiving Him daily in the Blessed Eucharist. Often during the day he will feel the need of uniting himself again to the divine Spouse in an act of love. This is what is known as spiritual Communion. It is a natural and spontaneous act for a true lover of Jesus.
“I am the vine, you are the branches,” Jesus has told us. “He who abides in me, and I in him, he bears much fruit ... as the branch cannot bear fruit of itself unless it remains on the vine, so neither can you unless you abide in me.” (Cf. John 15:4) Since the supernatural life flows into our souls from Jesus, we must maintain our union with Him even when He is not sacramentally present. It is true that the divine grace remains in us as long as we do not fall into mortal sin, but it grows weaker under the influence of worldly attractions and temptations. It is necessary to revive the grace that is in us when we feel that it is waning. For this purpose Spiritual Communion is very useful, for it is an ardent desire to receive Jesus in the Blessed Sacrament (Summa Theologiae, III, q. 8, a.1 ad 3) and an outpouring of live (sic) in which we beseech Jesus to come and take complete possession of our hearts. This practice was recommended by the Council of Trent (Session XIII, c. 8) and was frequently used by the Saints in order to keep alive the fire of divine charity in their souls and to guard themselves against the onslaughts of the world, the flesh, and the devil. If we act in the same manner, Jesus will always be within us and we shall always be in Jesus. If God lives in us, who can harm us? If God is for us, who is against us? (Rom. 8:31)
2. Jesus not only desires to come to us, but He desires to remain continually present in us with His love and grace. ”If anyone love me, he will keep my word,” He tells us, “and my Father will love him, and we will come to him and make our abode with him.” (John 14:23) It is enough for us to love Him and to be ready to keep His commandments. Such an act of sincere and effective love for Jesus will cause Him to enter and to remain in our hearts even after the sacramental species has been consumed. This is Spiritual Communion, which consists mainly in the yearning for Jesus. “I have come to cast fire upon the earth, and what will I but that it be kindled?” (Luke 12:49)
3. St. Thomas calls the Eucharist "the Sacrament of love." (Opusc. 38:25) When love is ardent and sincere it longs for constant contact with the beloved. Spiritual Communion can be made in a single instant, for it requires only an act of faith and an act of love. Jesus, come into my heart, for I have need of You. I love You, my Jesus; keep me close to You always.
Ejaculation: O Jesus, I cling to You with all my heart.
1. Anyone who sincerely loves Jesus Christ will not be satisfied with receiving Him daily in the Blessed Eucharist. Often during the day he will feel the need of uniting himself again to the divine Spouse in an act of love. This is what is known as spiritual Communion. It is a natural and spontaneous act for a true lover of Jesus.
“I am the vine, you are the branches,” Jesus has told us. “He who abides in me, and I in him, he bears much fruit ... as the branch cannot bear fruit of itself unless it remains on the vine, so neither can you unless you abide in me.” (Cf. John 15:4) Since the supernatural life flows into our souls from Jesus, we must maintain our union with Him even when He is not sacramentally present. It is true that the divine grace remains in us as long as we do not fall into mortal sin, but it grows weaker under the influence of worldly attractions and temptations. It is necessary to revive the grace that is in us when we feel that it is waning. For this purpose Spiritual Communion is very useful, for it is an ardent desire to receive Jesus in the Blessed Sacrament (Summa Theologiae, III, q. 8, a.1 ad 3) and an outpouring of live (sic) in which we beseech Jesus to come and take complete possession of our hearts. This practice was recommended by the Council of Trent (Session XIII, c. 8) and was frequently used by the Saints in order to keep alive the fire of divine charity in their souls and to guard themselves against the onslaughts of the world, the flesh, and the devil. If we act in the same manner, Jesus will always be within us and we shall always be in Jesus. If God lives in us, who can harm us? If God is for us, who is against us? (Rom. 8:31)
2. Jesus not only desires to come to us, but He desires to remain continually present in us with His love and grace. ”If anyone love me, he will keep my word,” He tells us, “and my Father will love him, and we will come to him and make our abode with him.” (John 14:23) It is enough for us to love Him and to be ready to keep His commandments. Such an act of sincere and effective love for Jesus will cause Him to enter and to remain in our hearts even after the sacramental species has been consumed. This is Spiritual Communion, which consists mainly in the yearning for Jesus. “I have come to cast fire upon the earth, and what will I but that it be kindled?” (Luke 12:49)
3. St. Thomas calls the Eucharist "the Sacrament of love." (Opusc. 38:25) When love is ardent and sincere it longs for constant contact with the beloved. Spiritual Communion can be made in a single instant, for it requires only an act of faith and an act of love. Jesus, come into my heart, for I have need of You. I love You, my Jesus; keep me close to You always.
Ejaculation: O Jesus, I cling to You with all my heart.
Frequent Communion - Cardinal Bacci
Frequent Communion
1. Even as our bodies need their daily sustenance of food to restore the energy which they have lost, so it is with our souls. The nourishment of the soul is the grace of God. There is no better way of acquiring and increasing this grace than by Holy Communion, because Communion gives us Jesus Himself, Who is the origin of grace. Spiritual perfection consists in union with God. We can achieve perfect union with God in Holy Communion, by means of which we live the life of Jesus. “He who eats me, he also shall live because of me.” (John 6:58)
Anyone who loves Jesus fervently receives Holy Communion every day. If a man does not do this, it is a sign that he does not love Jesus perfectly. The early Christians were “continuing daily with one accord in the temple, and breaking bread in their houses;” (Cf. Acts 2:46) in other words they received Communion every day. It was Jesus in the Blessed Eucharist Who nourished their faith and gave them the strength to endure martyrdom. This custom prevailed in many places up to the time of St. Jerome and St. Augustine, who wrote "This is your daily bread; receive it daily in order to benefit daily from it." (De Verbo Domini, Serm. 28) To those who believed that they were unworthy to receive every day, St. Ambrose said: "A man who is unworthy to receive every day will still be unworthy in a year's time." (Bk. 5, De Sacramentis, c. 4)
We should not stay away from daily Communion because of our unworthiness nor because of our lapses into sin. "Because I am always sinning," said St. Ambrose, "I am always in need of medicine." (Ibid) Humility is the basic virtue necessary in a Christian, but it should not be a reason for abstaining from Holy Communion. St. Thomas commented that, although it may be pleasing to God to stay away from Holy Communion out of humility, He is far better pleased with the love and confidence of a soul that receives Him. (Cf. Summa Theologiae, III, q. 8, a. 10 ad. 3) The Church, like Jesus, desires us to receive Communion daily, although it only binds us under pain of sin to receive once a year during Paschaltide in accordance with the decree of Innocent III, which was confirmed by the Council of Trent. We are also required to receive the Blessed Eucharist if we are in danger of death.
2. For the practice of daily Communion, however, we should have the approval of our confessor. We should be fully determined to preserve ourselves free from every sin, especially from grave sin, for otherwise we could not approach the Eucharistic table. (If anyone receives Jesus with mortal sin on his soul, he commits a terrible sacrilege.) This practice, moreover, should help us to avoid every deliberate imperfection and venial sin, and should inspire in us a lively spirit of Christian charity. "Receive Communion everyday," said St. Augustine, "because it will help you every day ... but you must live in a manner which will entitle you to communicate daily." (De Verbo Domini, Sermon 28)
Frequent Communion, therefore, will enable us to set out upon the road to perfection without relaxing in our resolution and without any false scruples. "Two kinds of people," wrote St. Francis de Sales, "should receive Communion frequently: the perfect and the imperfect; the perfect in order to preserve their holiness, the imperfect in order to reach perfection." (Introduction to the Devout Life, c. 21) Let us ask the advice of our regular confessor. We shall be fortunate if we can approach the Sacred Banquet every day, or at least very often, for we shall be sure that we are on the path to holiness.
3. Heart of Jesus, burning with love for us, inflame our hearts with love for You.
1. Even as our bodies need their daily sustenance of food to restore the energy which they have lost, so it is with our souls. The nourishment of the soul is the grace of God. There is no better way of acquiring and increasing this grace than by Holy Communion, because Communion gives us Jesus Himself, Who is the origin of grace. Spiritual perfection consists in union with God. We can achieve perfect union with God in Holy Communion, by means of which we live the life of Jesus. “He who eats me, he also shall live because of me.” (John 6:58)
Anyone who loves Jesus fervently receives Holy Communion every day. If a man does not do this, it is a sign that he does not love Jesus perfectly. The early Christians were “continuing daily with one accord in the temple, and breaking bread in their houses;” (Cf. Acts 2:46) in other words they received Communion every day. It was Jesus in the Blessed Eucharist Who nourished their faith and gave them the strength to endure martyrdom. This custom prevailed in many places up to the time of St. Jerome and St. Augustine, who wrote "This is your daily bread; receive it daily in order to benefit daily from it." (De Verbo Domini, Serm. 28) To those who believed that they were unworthy to receive every day, St. Ambrose said: "A man who is unworthy to receive every day will still be unworthy in a year's time." (Bk. 5, De Sacramentis, c. 4)
We should not stay away from daily Communion because of our unworthiness nor because of our lapses into sin. "Because I am always sinning," said St. Ambrose, "I am always in need of medicine." (Ibid) Humility is the basic virtue necessary in a Christian, but it should not be a reason for abstaining from Holy Communion. St. Thomas commented that, although it may be pleasing to God to stay away from Holy Communion out of humility, He is far better pleased with the love and confidence of a soul that receives Him. (Cf. Summa Theologiae, III, q. 8, a. 10 ad. 3) The Church, like Jesus, desires us to receive Communion daily, although it only binds us under pain of sin to receive once a year during Paschaltide in accordance with the decree of Innocent III, which was confirmed by the Council of Trent. We are also required to receive the Blessed Eucharist if we are in danger of death.
2. For the practice of daily Communion, however, we should have the approval of our confessor. We should be fully determined to preserve ourselves free from every sin, especially from grave sin, for otherwise we could not approach the Eucharistic table. (If anyone receives Jesus with mortal sin on his soul, he commits a terrible sacrilege.) This practice, moreover, should help us to avoid every deliberate imperfection and venial sin, and should inspire in us a lively spirit of Christian charity. "Receive Communion everyday," said St. Augustine, "because it will help you every day ... but you must live in a manner which will entitle you to communicate daily." (De Verbo Domini, Sermon 28)
Frequent Communion, therefore, will enable us to set out upon the road to perfection without relaxing in our resolution and without any false scruples. "Two kinds of people," wrote St. Francis de Sales, "should receive Communion frequently: the perfect and the imperfect; the perfect in order to preserve their holiness, the imperfect in order to reach perfection." (Introduction to the Devout Life, c. 21) Let us ask the advice of our regular confessor. We shall be fortunate if we can approach the Sacred Banquet every day, or at least very often, for we shall be sure that we are on the path to holiness.
3. Heart of Jesus, burning with love for us, inflame our hearts with love for You.
The Eucharistic Life - Cardinal Bacci
The Eucharistic Life
1. The Eucharist in our spiritual life could be compared to the sun in the physical life of the world. The sun gives light, heat and life. We can imagine what a terrible thing it would be if the sun set one evening and never rose again! Darkness would envelop the earth once more as at the beginning of creation. The cold would become relentless and life would be gradually extinguished everywhere. Men could for some time depend on their reserves of artificial light to illuminate their creeping agony, but life would slowly decline until it ended in death for everything and for everybody. Such would be the spiritual life without Jesus, especially without Jesus in the Blessed Eucharist, Who lives amongst us as our only true Friend, Who hears, helps and nourishes us.
He is the sun of our souls, the source of our enlightenment, fervour and consolation. Are we weary and discouraged beneath the weight of our daily cross and of our sins? Let us go to Jesus and He will help us to carry our cross. He will wash away our sins and give us the supernatural strength never to sin again.
Let us unite ourselves to Jesus by frequent Communion, by a daily visit to Him in the Tabernacle, and by making a spiritual Communion whenever we cannot receive Him in the Blessed Eucharist. Let us make fervent ejaculations whenever we find our cross too heavy for us or when we are strongly tempted.
Many people go on long pilgrimages to famous Sanctuaries, such as Lourdes, Fatima and the Holy Places of Palestine. These are certainly worth while, but we should not forget that the greatest sanctuary of all is close at hand. It is in every church which contains Jesus in the Tabernacle. Here we have Jesus Himself, really present and anxious to listen to us and to help us. The Saints could find no greater joy on earth than to pray before the Blessed Sacrament.
2. The Eucharistic life, which is the life of union with Jesus especially by means of daily Communion, transforms us and makes us holy. It preserves and increases in us the grace which is the supernatural life of the soul. The Eucharist of itself does not bestow grace, because it is a Sacrament of the living. It is our food, and food is not given to the dead, but to the living. For this reason we should receive Holy Communion free from the stain of sin. The Eucharist, moreover, remits venial sins, strengthens us in our resolutions, and increases our charity. Venial sin is a sickness of the soul. Just as natural food banishes listlessness and vulnerability to disease, our Eucharistic nourishment has the same effect on our spiritual life.
It is because the Blessed Eucharist increases our love for Jesus that it weakens our evil inclinations. The Eucharist and sin are mutually exclusive of one another, because the Eucharist is Jesus and sin is the devil. Our Eucharistic food, moreover, produces in our souls a spiritual consolation which is a foretaste of the happiness of Heaven. Let us listen to Jesus living within us. He will enable us to forget our worldly cares and will raise us to a higher plane where by God's infinite goodness we shall continue to grow in virtue.
3. May the Most Blessed Sacrament be for ever praised and adored.
1. The Eucharist in our spiritual life could be compared to the sun in the physical life of the world. The sun gives light, heat and life. We can imagine what a terrible thing it would be if the sun set one evening and never rose again! Darkness would envelop the earth once more as at the beginning of creation. The cold would become relentless and life would be gradually extinguished everywhere. Men could for some time depend on their reserves of artificial light to illuminate their creeping agony, but life would slowly decline until it ended in death for everything and for everybody. Such would be the spiritual life without Jesus, especially without Jesus in the Blessed Eucharist, Who lives amongst us as our only true Friend, Who hears, helps and nourishes us.
He is the sun of our souls, the source of our enlightenment, fervour and consolation. Are we weary and discouraged beneath the weight of our daily cross and of our sins? Let us go to Jesus and He will help us to carry our cross. He will wash away our sins and give us the supernatural strength never to sin again.
Let us unite ourselves to Jesus by frequent Communion, by a daily visit to Him in the Tabernacle, and by making a spiritual Communion whenever we cannot receive Him in the Blessed Eucharist. Let us make fervent ejaculations whenever we find our cross too heavy for us or when we are strongly tempted.
Many people go on long pilgrimages to famous Sanctuaries, such as Lourdes, Fatima and the Holy Places of Palestine. These are certainly worth while, but we should not forget that the greatest sanctuary of all is close at hand. It is in every church which contains Jesus in the Tabernacle. Here we have Jesus Himself, really present and anxious to listen to us and to help us. The Saints could find no greater joy on earth than to pray before the Blessed Sacrament.
2. The Eucharistic life, which is the life of union with Jesus especially by means of daily Communion, transforms us and makes us holy. It preserves and increases in us the grace which is the supernatural life of the soul. The Eucharist of itself does not bestow grace, because it is a Sacrament of the living. It is our food, and food is not given to the dead, but to the living. For this reason we should receive Holy Communion free from the stain of sin. The Eucharist, moreover, remits venial sins, strengthens us in our resolutions, and increases our charity. Venial sin is a sickness of the soul. Just as natural food banishes listlessness and vulnerability to disease, our Eucharistic nourishment has the same effect on our spiritual life.
It is because the Blessed Eucharist increases our love for Jesus that it weakens our evil inclinations. The Eucharist and sin are mutually exclusive of one another, because the Eucharist is Jesus and sin is the devil. Our Eucharistic food, moreover, produces in our souls a spiritual consolation which is a foretaste of the happiness of Heaven. Let us listen to Jesus living within us. He will enable us to forget our worldly cares and will raise us to a higher plane where by God's infinite goodness we shall continue to grow in virtue.
3. May the Most Blessed Sacrament be for ever praised and adored.
Saturday, 21 June 2014
Sussex come Judgment Day, according to Belloc
"...
But it is not so with Sussex, for our name is not a name to be used like
a label and tied on to common things, seeing that we were the first
place to be created when the world was made, and we shall certainly be
the last to remain, regal and at ease when all the rest is very
miserably perishing on the Day of Judgment by a horrible great rain of
fire from Heaven. Which will fall, if I am not mistaken,
upon the whole earth, and strike all round the edges of the county,
consuming Tonbridge, and Appledore (but not Rye), and Horley, and
Ockley, and Hazelmere, and very certainly Petersfield and Havant, and
there shall be an especial woe for Hayling Island; but not one hair of
the head of Sussex shall be singed, it has been so ordained from the
beginning, and that in spite of Burwash and those who dwell therein."
- The Four Men
- The Four Men
The Holy Mass - Cardinal Bacci
The Holy Mass
1. The sacrifice of the Mass is the noblest act of our religion. In it is renewed in a real but unbloody manner the Sacrifice of Calvary.
Jesus desired to remain with us throughout the centuries in the Blessed Eucharist as our friend, comforter, and spiritual food. Similarly, not being satisfied with having shed His precious Blood on the Cross for our redemption, it was His wish that this sacrificial action should be renewed daily in every corner of the world in such a way that everyone could participate in it and benefit from it. When we are present at Holy Mass, therefore, we should imagine that we are on Calvary at the foot of the Cross on which our divine Redeemer is voluntarily giving His life as an innocent victim for our sins. Let us see Him hanging between earth and sky, a holocaust of propitiation between God and men. Let us see Him imploring with His dying glance forgiveness for His executioners and for us sinners.
Let us imagine, moreover, His most holy Mother as she gazes sorrowfully upon her suffering Son. With love far greater than that of any other human creature, she offers herself in union with Jesus for our salvation.
We should make a similar offering when we assist at the Sacrifice of the altar. We should sacrifice ourselves along with Jesus. If we are tormented by sufferings, let us offer them up along with those of Jesus. If we are troubled by passionate inclinations to sin, let us sacrifice these bravely along with Jesus for love of Him. If we are full of hatred and coldness towards others, let us sacrifice these feelings for love of Jesus, Who forgave everybody and prayed even for His executioners.
Let us remember that the Sacrifice of the Mass should be our sacrifice also. It is not only the priest who offers it, but we offer it along with the priest and with Jesus. "Receive, O Holy Trinity, this oblation which we make to Thee." Let us unite the offering of our entire selves to the Sacrifice of Jesus and we shall obtain great spiritual benefits.
2. Let us meditate on the fact that the Sacrifice of the Eucharist was instituted for four ends, namely:
(1) To honour God.
All the Angels and Saints of Heaven and all the human beings upon earth could not possibly honour God as He ought to be honoured, because they are creatures who derive everything which they possess from God. Only Jesus the God-Man could offer the Eternal Father the infinite honour due to Him by offering Himself.
(2) To make adequate satisfaction for all our sins.
In so far as they are a revolt against God, our sins are in a certain way infinite. This is because they offend an Infinite Being. Only Jesus, being at the same time man and God, could offer for us, His brothers, an infinite satisfaction to the Eternal Father. Only He could redeem us from the debt of crime and punishment which we had contracted by offering Himself without reserve in the Eucharistic Sacrifice. It must be explained, however, that although the Mass is of infinite value in itself, God applies this value to us in a finite way only, according to His good pleasure and according to our dispositions. For this reason we should do well to attend Mass as often as possible and with the maximum fervour.
(3) To give thanksgiving to God for all the benefits which we have received from Him.
(4) Finally, to obtain all the graces and favours of which we and other people stand in need. The Mass is an extraordinary gift. Let us attend at Mass with recollection and devotion. It will be for us the source of every grace and virtue.
3. Let us pray:
Soul of Christ, sanctify me.
Body of Christ, save me.
Blood of Christ, inebriate me.
Water flowing from the side of Christ, purify me.
Passion of Christ, strengthen me.
O my good Jesus, hear me.
Hide me within Thy wounds.
Never permit me to be separated from Thee.
From the malignant enemy defend me.
At the hour of my death call me;
And bid me to come to Thee,
That with Thy Saints I may praise Thee
For everlasting ages.
Amen.
1. The sacrifice of the Mass is the noblest act of our religion. In it is renewed in a real but unbloody manner the Sacrifice of Calvary.
Jesus desired to remain with us throughout the centuries in the Blessed Eucharist as our friend, comforter, and spiritual food. Similarly, not being satisfied with having shed His precious Blood on the Cross for our redemption, it was His wish that this sacrificial action should be renewed daily in every corner of the world in such a way that everyone could participate in it and benefit from it. When we are present at Holy Mass, therefore, we should imagine that we are on Calvary at the foot of the Cross on which our divine Redeemer is voluntarily giving His life as an innocent victim for our sins. Let us see Him hanging between earth and sky, a holocaust of propitiation between God and men. Let us see Him imploring with His dying glance forgiveness for His executioners and for us sinners.
Let us imagine, moreover, His most holy Mother as she gazes sorrowfully upon her suffering Son. With love far greater than that of any other human creature, she offers herself in union with Jesus for our salvation.
We should make a similar offering when we assist at the Sacrifice of the altar. We should sacrifice ourselves along with Jesus. If we are tormented by sufferings, let us offer them up along with those of Jesus. If we are troubled by passionate inclinations to sin, let us sacrifice these bravely along with Jesus for love of Him. If we are full of hatred and coldness towards others, let us sacrifice these feelings for love of Jesus, Who forgave everybody and prayed even for His executioners.
Let us remember that the Sacrifice of the Mass should be our sacrifice also. It is not only the priest who offers it, but we offer it along with the priest and with Jesus. "Receive, O Holy Trinity, this oblation which we make to Thee." Let us unite the offering of our entire selves to the Sacrifice of Jesus and we shall obtain great spiritual benefits.
2. Let us meditate on the fact that the Sacrifice of the Eucharist was instituted for four ends, namely:
(1) To honour God.
All the Angels and Saints of Heaven and all the human beings upon earth could not possibly honour God as He ought to be honoured, because they are creatures who derive everything which they possess from God. Only Jesus the God-Man could offer the Eternal Father the infinite honour due to Him by offering Himself.
(2) To make adequate satisfaction for all our sins.
In so far as they are a revolt against God, our sins are in a certain way infinite. This is because they offend an Infinite Being. Only Jesus, being at the same time man and God, could offer for us, His brothers, an infinite satisfaction to the Eternal Father. Only He could redeem us from the debt of crime and punishment which we had contracted by offering Himself without reserve in the Eucharistic Sacrifice. It must be explained, however, that although the Mass is of infinite value in itself, God applies this value to us in a finite way only, according to His good pleasure and according to our dispositions. For this reason we should do well to attend Mass as often as possible and with the maximum fervour.
(3) To give thanksgiving to God for all the benefits which we have received from Him.
(4) Finally, to obtain all the graces and favours of which we and other people stand in need. The Mass is an extraordinary gift. Let us attend at Mass with recollection and devotion. It will be for us the source of every grace and virtue.
3. Let us pray:
Soul of Christ, sanctify me.
Body of Christ, save me.
Blood of Christ, inebriate me.
Water flowing from the side of Christ, purify me.
Passion of Christ, strengthen me.
O my good Jesus, hear me.
Hide me within Thy wounds.
Never permit me to be separated from Thee.
From the malignant enemy defend me.
At the hour of my death call me;
And bid me to come to Thee,
That with Thy Saints I may praise Thee
For everlasting ages.
Amen.
Holy Communion - Cardinal Bacci
Holy Communion
1. Let us meditate on what an extraordinary thing Holy Communion is. Jesus, God made man, really descends into us, poor creatures though we are. We become the living temples of the Holy Trinity.
Not alone does Jesus come to us, body, soul and divinity, but He also becomes our food. There is a great difference, however, between the nourishment of material food and the spiritual nourishment which we receive from the body, blood, soul and divinity of Jesus Christ. When we take ordinary natural food, we assimilate it. In other words, we cause it to become blood of our blood and flesh of our flesh. When we receive Holy Communion, on the other hand, it is we who must be assimilated and changed into Jesus. Each of us should become, therefore, another Christ, in the manner indicated by St. Paul: “It is now no longer I that live, but Christ lives in me.” (Gal. 2:20)
Material food become human and is assimilated into our being. Our Eucharistic food assimilates us into Itself and, in a certain sense, deifies us. This is why St. John Chrysostom calls it a mystery which transports us into Heaven.
Before this can happen, however, it is necessary for us to approach Holy Communion with the necessary dispositions. These are: (1) A lively and active faith, which will enable us to recognise in the white Host the person of Jesus Himself, full of goodness, mercy and love, eager to shower upon us all the treasures of His Heart. (2) Purity and freedom not only from mortal sin, but also from any deliberate attachment to venial sin. (3) Deep humility, because Jesus loves the humble and holds the proud at a distance from Him. He wishes us to be like Him, in other words, meek and humble of heart. There must be no worldly ambition, therefore, no love of honours, riches or human greatness, no inordinate affection for things or persons. There must be only a great desire to please God alone and to offer Him our whole life, including every thought and action. (4) Finally, an ardent love for Jesus, which will consume all our imperfections and unite us to Him so intimately that we shall be transformed by Him.
2. St. Thérèse of the Child Jesus truly claimed that one Holy Communion made with perfect dispositions was enough to produce a saint. When we receive Holy Communion properly we are transformed into Jesus and, therefore, we become holy. We live no longer as ourselves, but we live in Jesus. Not alone are we purified of all our imperfections, but we are emptied of ourselves in order to receive Jesus into ourselves. Jesus becomes the dominant thought in our minds and the central desire of our hearts.
Holy Communion, therefore, should be a supernatural miracle which causes us to live the life of Jesus.
This is the reason why the early Christians gathered daily at the Eucharistic table. They felt the need to achieving every day the transformation of their souls into Jesus. They hungered for Jesus, they burned with love for Him; they were as one in heart and in soul.
Let us examine ourselves and see if our Communions have anything like this effect on us. “Let a man prove himself, says St. Paul, and so let him eat of that bread and drink of the cup; for he who eats and drinks unworthily...eats and drinks judgment to himself.” (I Cor. 2:28-29)
We should examine ourselves before Holy Communion and make an act of sorrow for our sins and imperfections. Then we shall be able to approach Jesus with love and confidence. We need not be afraid, for it is He Who invites us. It is He Who desires to be united with us in order to make us like Him.
3. Let us go to Him with repentance, with humility, and with love. Then He will make us holy.
Ejaculation: May the most Holy and Divine Sacrament be at all times praised and thanked.
1. Let us meditate on what an extraordinary thing Holy Communion is. Jesus, God made man, really descends into us, poor creatures though we are. We become the living temples of the Holy Trinity.
Not alone does Jesus come to us, body, soul and divinity, but He also becomes our food. There is a great difference, however, between the nourishment of material food and the spiritual nourishment which we receive from the body, blood, soul and divinity of Jesus Christ. When we take ordinary natural food, we assimilate it. In other words, we cause it to become blood of our blood and flesh of our flesh. When we receive Holy Communion, on the other hand, it is we who must be assimilated and changed into Jesus. Each of us should become, therefore, another Christ, in the manner indicated by St. Paul: “It is now no longer I that live, but Christ lives in me.” (Gal. 2:20)
Material food become human and is assimilated into our being. Our Eucharistic food assimilates us into Itself and, in a certain sense, deifies us. This is why St. John Chrysostom calls it a mystery which transports us into Heaven.
Before this can happen, however, it is necessary for us to approach Holy Communion with the necessary dispositions. These are: (1) A lively and active faith, which will enable us to recognise in the white Host the person of Jesus Himself, full of goodness, mercy and love, eager to shower upon us all the treasures of His Heart. (2) Purity and freedom not only from mortal sin, but also from any deliberate attachment to venial sin. (3) Deep humility, because Jesus loves the humble and holds the proud at a distance from Him. He wishes us to be like Him, in other words, meek and humble of heart. There must be no worldly ambition, therefore, no love of honours, riches or human greatness, no inordinate affection for things or persons. There must be only a great desire to please God alone and to offer Him our whole life, including every thought and action. (4) Finally, an ardent love for Jesus, which will consume all our imperfections and unite us to Him so intimately that we shall be transformed by Him.
2. St. Thérèse of the Child Jesus truly claimed that one Holy Communion made with perfect dispositions was enough to produce a saint. When we receive Holy Communion properly we are transformed into Jesus and, therefore, we become holy. We live no longer as ourselves, but we live in Jesus. Not alone are we purified of all our imperfections, but we are emptied of ourselves in order to receive Jesus into ourselves. Jesus becomes the dominant thought in our minds and the central desire of our hearts.
Holy Communion, therefore, should be a supernatural miracle which causes us to live the life of Jesus.
This is the reason why the early Christians gathered daily at the Eucharistic table. They felt the need to achieving every day the transformation of their souls into Jesus. They hungered for Jesus, they burned with love for Him; they were as one in heart and in soul.
Let us examine ourselves and see if our Communions have anything like this effect on us. “Let a man prove himself, says St. Paul, and so let him eat of that bread and drink of the cup; for he who eats and drinks unworthily...eats and drinks judgment to himself.” (I Cor. 2:28-29)
We should examine ourselves before Holy Communion and make an act of sorrow for our sins and imperfections. Then we shall be able to approach Jesus with love and confidence. We need not be afraid, for it is He Who invites us. It is He Who desires to be united with us in order to make us like Him.
3. Let us go to Him with repentance, with humility, and with love. Then He will make us holy.
Ejaculation: May the most Holy and Divine Sacrament be at all times praised and thanked.
Thursday, 19 June 2014
Lauda Sion
Lauda Sion
Sion, lift thy voice and sing:
Praise thy Savior and thy King;
Praise with hymns thy Shepherd true:
Dare thy most to praise Him well;
For He doth all praise excel;
None can ever reach His due.
Special theme of praise is thine,
That true living Bread divine,
That life-giving flesh adored,
Which the brethren twelve received,
As most faithfully believed,
At the Supper of the Lord.
Let the chant be loud and high;
Sweet and tranquil be the joy
Felt to-day in every breast;
On this festival divine
Which recounts the origin
Of the glorious Eucharist.
At this table of the King,
Our new Paschal offering
Brings to end the olden rite;
Here, for empty shadows fled,
Is reality instead;
Here, instead of darkness, light.
His own act, at supper seated,
Christ ordained to be repeated,
In His memory divine;
Wherefore now, with adoration,
We the Host of our salvation
Consecrate from bread and wine.
Hear what holy Church maintaineth,
That the bread its substance changeth
Into Flesh, the wine to Blood.
Doth it pass thy comprehending?
Faith, the law of sight transcending,
Leaps to things not understood.
Here in outward signs are hidden
Priceless things, to sense forbidden;
Signs, not things, are all we see:-
Flesh from bread, and Blood from wine;
Yet is Christ, in either sign,
All entire confessed to be.
They too who of Him partake
Sever not, nor rend, nor break,
But entire their Lord receive.
Whether one or thousands eat,
All receive the selfsame meat,
Nor the less for others leave.
Both the wicked and the good
Eat of this celestial Food;
But with ends how opposite!
Here 'tis life; and there 'tis death;
The same, yet issuing to each
In a difference infinite.
Nor a single doubt retain,
When they break the Host in twain,
But that in each part remains
What was in the whole before;
Since the simple sign alone
Suffers change in state or form,
The Signified remaining One
And the Same forevermore.
Lo! upon the Altar lies,
Hidden deep from human eyes,
Angels' Bread from Paradise
Made the food of mortal man:
Children's meat to dogs denied;
In old types foresignified;
In the manna from the skies,
In Isaac, and the Paschal Lamb.
Jesu! Shepherd of the sheep!
Thy true flock in safety keep.
Living Bread! Thy life supply;
Strengthen us, or else we die;
Fill us with celestial grace:
Thou, who feedest us below!
Source of all we have or know!
Grant that with Thy Saints above,
Sitting at the Feast of Love,
We may see Thee face to face.
Amen.
Sion, lift thy voice and sing:
Praise thy Savior and thy King;
Praise with hymns thy Shepherd true:
Dare thy most to praise Him well;
For He doth all praise excel;
None can ever reach His due.
Special theme of praise is thine,
That true living Bread divine,
That life-giving flesh adored,
Which the brethren twelve received,
As most faithfully believed,
At the Supper of the Lord.
Let the chant be loud and high;
Sweet and tranquil be the joy
Felt to-day in every breast;
On this festival divine
Which recounts the origin
Of the glorious Eucharist.
At this table of the King,
Our new Paschal offering
Brings to end the olden rite;
Here, for empty shadows fled,
Is reality instead;
Here, instead of darkness, light.
His own act, at supper seated,
Christ ordained to be repeated,
In His memory divine;
Wherefore now, with adoration,
We the Host of our salvation
Consecrate from bread and wine.
Hear what holy Church maintaineth,
That the bread its substance changeth
Into Flesh, the wine to Blood.
Doth it pass thy comprehending?
Faith, the law of sight transcending,
Leaps to things not understood.
Here in outward signs are hidden
Priceless things, to sense forbidden;
Signs, not things, are all we see:-
Flesh from bread, and Blood from wine;
Yet is Christ, in either sign,
All entire confessed to be.
They too who of Him partake
Sever not, nor rend, nor break,
But entire their Lord receive.
Whether one or thousands eat,
All receive the selfsame meat,
Nor the less for others leave.
Both the wicked and the good
Eat of this celestial Food;
But with ends how opposite!
Here 'tis life; and there 'tis death;
The same, yet issuing to each
In a difference infinite.
Nor a single doubt retain,
When they break the Host in twain,
But that in each part remains
What was in the whole before;
Since the simple sign alone
Suffers change in state or form,
The Signified remaining One
And the Same forevermore.
Lo! upon the Altar lies,
Hidden deep from human eyes,
Angels' Bread from Paradise
Made the food of mortal man:
Children's meat to dogs denied;
In old types foresignified;
In the manna from the skies,
In Isaac, and the Paschal Lamb.
Jesu! Shepherd of the sheep!
Thy true flock in safety keep.
Living Bread! Thy life supply;
Strengthen us, or else we die;
Fill us with celestial grace:
Thou, who feedest us below!
Source of all we have or know!
Grant that with Thy Saints above,
Sitting at the Feast of Love,
We may see Thee face to face.
Amen.
The Feast of Corpus Christi - Cardinal Bacci
The Feast of Corpus Christi
1. St. Thomas refers to the Blessed Eucharist as the greatest of all Jesus Christ’s miracles.
All the other miracles were accomplished in an instant or, at the most, protracted over a few years, like the raising to life of Lazarus, or the widow’s son at Naim. The Eucharist, on the contrary, is a miracle which continues throughout the centuries and all over the world.
The other miracles, moreover, gave us a part of the power and goodness of Jesus. But the Eucharist gives us Jesus Himself with all His graces and gifts. It was not enough for Our Lord to offer Himself on Calvary as a propitiary host for our sins. It was not enough for Him to shed His precious Blood for our redemption. It was not enough to give us the Church to instruct us and to guide us on the way to Heaven.
He wished to give us Himself in addition. He wished to remain with us as our companion on our mortal pilgrimage and as the spiritual nourishment of our souls.
The power of Jesus is an infinite as His charity. Nevertheless, in the Eucharist this power and charity are, as it were, exhausted. Only the immense love of God could conceive such a miracle.
When we consider this mysterious gift which Jesus has given to each of us, we cannot say that it is too difficult for us to conquer the perverse inclinations of our corrupted nature and that we lack the strength to continue on the way of perfection. Everything is possible with Jesus. “I can do all things in him who strengthens me.” (Phil. 4:13)
Let us go to Jesus and take our nourishment from Him. Then, like St. Paul, we shall be able to do everything in Him Who is our strength and our support. In union with Jesus we shall be able to conquer sin and to become holy.
2. Human words cannot express the beauty and depth of the passage from the Gospel which today’s liturgy of the Holy Mass offers for our meditation. It is the passage in which Jesus promises the institution of the Blessed Eucharist.
“My flesh is food indeed, and my blood is drink indeed. He who eats my flesh, and drinks my blood, abides in me and I in him. As the living Father has sent me, and as I live because of the Father, so he who eats me, he also shall live because of me. This is the bread that has come down from heaven; not as your fathers ate the manna, and died. He who eats this bread shall live forever.” (John 6:56-59)
No human being could have visualised or uttered such words. Only the God-Man could have spoken them.
Even outside the Eucharist God communicates with us, descending with His grace into our souls. We feel that He is present; we experience His supernatural influence and inspiration, His appeals to us to do good. But in the Eucharist we have far more than this. We have the God-Man as the food of our souls, through which we live His own life, so that like St. Paul it is no longer we who live, but Christ who lives in us.
This intimate and mysterious union has been compared with the unfathomable union in which the Son of God lives the life of His heavenly Father, because by means of the Eucharist we should live the supernatural life of Jesus. As a result of this transformation there can be no further place in us for sin, nor for disordered affections and desires, but only for virtue and for God.
3. This is the Feast of Jesus in the Blessed Eucharist. Let us enkindle in ourselves a more intense faith and love; let us adore and love Him on behalf of those who neglect to do so. Let us resolve to live a Eucharistic life.
Ejaculation: I adore You at every moment, O living Bread from Heaven, O most wonderful Sacrament.
1. St. Thomas refers to the Blessed Eucharist as the greatest of all Jesus Christ’s miracles.
All the other miracles were accomplished in an instant or, at the most, protracted over a few years, like the raising to life of Lazarus, or the widow’s son at Naim. The Eucharist, on the contrary, is a miracle which continues throughout the centuries and all over the world.
The other miracles, moreover, gave us a part of the power and goodness of Jesus. But the Eucharist gives us Jesus Himself with all His graces and gifts. It was not enough for Our Lord to offer Himself on Calvary as a propitiary host for our sins. It was not enough for Him to shed His precious Blood for our redemption. It was not enough to give us the Church to instruct us and to guide us on the way to Heaven.
He wished to give us Himself in addition. He wished to remain with us as our companion on our mortal pilgrimage and as the spiritual nourishment of our souls.
The power of Jesus is an infinite as His charity. Nevertheless, in the Eucharist this power and charity are, as it were, exhausted. Only the immense love of God could conceive such a miracle.
When we consider this mysterious gift which Jesus has given to each of us, we cannot say that it is too difficult for us to conquer the perverse inclinations of our corrupted nature and that we lack the strength to continue on the way of perfection. Everything is possible with Jesus. “I can do all things in him who strengthens me.” (Phil. 4:13)
Let us go to Jesus and take our nourishment from Him. Then, like St. Paul, we shall be able to do everything in Him Who is our strength and our support. In union with Jesus we shall be able to conquer sin and to become holy.
2. Human words cannot express the beauty and depth of the passage from the Gospel which today’s liturgy of the Holy Mass offers for our meditation. It is the passage in which Jesus promises the institution of the Blessed Eucharist.
“My flesh is food indeed, and my blood is drink indeed. He who eats my flesh, and drinks my blood, abides in me and I in him. As the living Father has sent me, and as I live because of the Father, so he who eats me, he also shall live because of me. This is the bread that has come down from heaven; not as your fathers ate the manna, and died. He who eats this bread shall live forever.” (John 6:56-59)
No human being could have visualised or uttered such words. Only the God-Man could have spoken them.
Even outside the Eucharist God communicates with us, descending with His grace into our souls. We feel that He is present; we experience His supernatural influence and inspiration, His appeals to us to do good. But in the Eucharist we have far more than this. We have the God-Man as the food of our souls, through which we live His own life, so that like St. Paul it is no longer we who live, but Christ who lives in us.
This intimate and mysterious union has been compared with the unfathomable union in which the Son of God lives the life of His heavenly Father, because by means of the Eucharist we should live the supernatural life of Jesus. As a result of this transformation there can be no further place in us for sin, nor for disordered affections and desires, but only for virtue and for God.
3. This is the Feast of Jesus in the Blessed Eucharist. Let us enkindle in ourselves a more intense faith and love; let us adore and love Him on behalf of those who neglect to do so. Let us resolve to live a Eucharistic life.
Ejaculation: I adore You at every moment, O living Bread from Heaven, O most wonderful Sacrament.
Friday, 13 June 2014
St Anthony of Padua - Cardinal Bacci
St. Anthony of Padua
1. St. Anthony of Padua was not born a saint, but he became one as the result of prayer, self-denial and penance, which attracted to him God’s many graces.
On a summer evening in the year 1219 five mendicant friars arrived at the gate of the ancient Abbey of Coimbra, asking for hospitality from the Canons Regular of St. Augustine. They received a whole-hearted welcome. When they had refreshed themselves, they revealed that they belonged to the new Religious Family founded by St. Francis of Assisi. They said that they hoped to reach Morocco in order to convert the Saracens and, if it was God’s pleasure, to receive the palm of martyrdom. Amongst the Canons Regular who were listening to them was the youthful Anthony, who had already consecrated his life to God.
Not long afterwards this little band of Franciscan missionaries was cut down by the scimitars of the infidels and became a glorious band of martyrs. Their bodies were brought back in triumph to the Abbey which they had visited and there they were buried with great honour. When they were going away, Anthony had listened enthusiastically to all that they had said and felt a noble envy. Now that he was in the presence of their hallowed remains, he experienced an urge to follow in their footsteps.
St. Anthony joined the Franciscan Order and joyfully set off for the coast of Morocco in search of missionary labour and of martyrdom. But when he landed on African soil he was struck down by a serious attack of malaria which compelled him to return to his native land.
There is no foreseeing the designs of Divine Providence. The boat in which Anthony was travelling was battered by a tempest and had to go ashore in Italy. Henceforward Italy was Anthony’s second fatherland. It was here that he conducted his remarkable and fruitful apostolate and slowly accomplished his martyrdom by the daily struggle for perfection.
This is a headline for us. We may not have been called to go and spread the faith amongst the infidels at the risk of martyrdom. But we have all been called to a state of holiness. Perfection, moreover, is a gradual martyrdom. The heroic daily effort which is required to abstain from sin and to overcome the wayward tendencies of our nature can fairly be said to be no less difficult than a bloody martyrdom. This is the kind of martyrdom which we must all endure. St. Anthony of Padua will obtain for us the grace to undergo it with the same generosity and constancy which he displayed.
2. On the 13th of June in the year 1231 a crowd of children set out from the nearby convent of Arcella and entered Padua crying out: "The Saint is dead!" The entire city was plunged into mourning because its Saint was dead. Anthony had traversed Italy, converting heretics, recalling innumerable sinners to repentance, working miracles, giving peace to souls and to strife-torn cities. Soon he had felt that his young life was already running out as the result of labours and austerity, and he had determined to hide himself in a little Franciscan monastery at Camposampiero near Padua. In order to shelter himself from the world as far as possible, he built a little cell in the bifurcation of the branches of a giant walnut tree. Here he spent his last days in prayer and contemplation, joining with the birds in the songs of praise to God. He was no longer a man, but an angel in human form. Crowds of the faithful flocked round this tree to hear once again the voice of the Saint calling on them to practise virtue and to follow the road to Heaven. It was in this little nest, at thirty-six years of age, that his life slowly flickered out, consumed not so much by disease as by a burning love for God and for his fellowman.
Let us pray that we may obtain a spark of this love which will detach us from the world, cause us to belong entirely to God, and make us generous apostles in our work for the salvation of souls.
3. Jesus, my God, I love You above all things.
1. St. Anthony of Padua was not born a saint, but he became one as the result of prayer, self-denial and penance, which attracted to him God’s many graces.
On a summer evening in the year 1219 five mendicant friars arrived at the gate of the ancient Abbey of Coimbra, asking for hospitality from the Canons Regular of St. Augustine. They received a whole-hearted welcome. When they had refreshed themselves, they revealed that they belonged to the new Religious Family founded by St. Francis of Assisi. They said that they hoped to reach Morocco in order to convert the Saracens and, if it was God’s pleasure, to receive the palm of martyrdom. Amongst the Canons Regular who were listening to them was the youthful Anthony, who had already consecrated his life to God.
Not long afterwards this little band of Franciscan missionaries was cut down by the scimitars of the infidels and became a glorious band of martyrs. Their bodies were brought back in triumph to the Abbey which they had visited and there they were buried with great honour. When they were going away, Anthony had listened enthusiastically to all that they had said and felt a noble envy. Now that he was in the presence of their hallowed remains, he experienced an urge to follow in their footsteps.
St. Anthony joined the Franciscan Order and joyfully set off for the coast of Morocco in search of missionary labour and of martyrdom. But when he landed on African soil he was struck down by a serious attack of malaria which compelled him to return to his native land.
There is no foreseeing the designs of Divine Providence. The boat in which Anthony was travelling was battered by a tempest and had to go ashore in Italy. Henceforward Italy was Anthony’s second fatherland. It was here that he conducted his remarkable and fruitful apostolate and slowly accomplished his martyrdom by the daily struggle for perfection.
This is a headline for us. We may not have been called to go and spread the faith amongst the infidels at the risk of martyrdom. But we have all been called to a state of holiness. Perfection, moreover, is a gradual martyrdom. The heroic daily effort which is required to abstain from sin and to overcome the wayward tendencies of our nature can fairly be said to be no less difficult than a bloody martyrdom. This is the kind of martyrdom which we must all endure. St. Anthony of Padua will obtain for us the grace to undergo it with the same generosity and constancy which he displayed.
2. On the 13th of June in the year 1231 a crowd of children set out from the nearby convent of Arcella and entered Padua crying out: "The Saint is dead!" The entire city was plunged into mourning because its Saint was dead. Anthony had traversed Italy, converting heretics, recalling innumerable sinners to repentance, working miracles, giving peace to souls and to strife-torn cities. Soon he had felt that his young life was already running out as the result of labours and austerity, and he had determined to hide himself in a little Franciscan monastery at Camposampiero near Padua. In order to shelter himself from the world as far as possible, he built a little cell in the bifurcation of the branches of a giant walnut tree. Here he spent his last days in prayer and contemplation, joining with the birds in the songs of praise to God. He was no longer a man, but an angel in human form. Crowds of the faithful flocked round this tree to hear once again the voice of the Saint calling on them to practise virtue and to follow the road to Heaven. It was in this little nest, at thirty-six years of age, that his life slowly flickered out, consumed not so much by disease as by a burning love for God and for his fellowman.
Let us pray that we may obtain a spark of this love which will detach us from the world, cause us to belong entirely to God, and make us generous apostles in our work for the salvation of souls.
3. Jesus, my God, I love You above all things.
St Anthony of Padua
(For Private Use)
Lord, have mercy on us.
Christ, have mercy on us.
Lord, have mercy on us.
Christ, hear us.
Christ, graciously hear us.
God, the Father of Heaven, have mercy on us.
God, the Son, Redeemer of the world, have mercy on us.
God, the Holy Spirit, have mercy on us.
Holy Trinity, one God, have mercy on us.
Holy Mary, pray for us.
Saint Anthony of Padua,
Saint Anthony, glory of the Friars Minor,
Saint Anthony, ark of the testament,
Saint Anthony, sanctuary of heavenly wisdom,
Saint Anthony, destroyer of worldly vanity,
Saint Anthony, conqueror of impurity,
Saint Anthony, example of humility,
Saint Anthony, lover of the Cross,
Saint Anthony, martyr of desire,
Saint Anthony, generator of charity,
Saint Anthony, zealous for justice,
Saint Anthony, terror of infidels,
Saint Anthony, model of perfection,
Saint Anthony, consoler of the afflicted,
Saint Anthony, restorer of lost things,
Saint Anthony, defender of innocence,
Saint Anthony, liberator of prisoners,
Saint Anthony, guide of pilgrims,
Saint Anthony, restorer of health.
Saint Anthony, performer of miracles,
Saint Anthony, restorer of speech to the mute,
Saint Anthony, restorer of hearing to the deaf,
Saint Anthony, restorer of sight to the blind,
Saint Anthony, disperser of devils,
Saint Anthony, reviver of the dead.
Saint Anthony, tamer of tyrants,
From the snares of the devil, Saint Anthony deliver us.
From thunder, lightning and storms,
From all evil of body and soul,
Through your intercession, Saint Anthony protect us.
Throughout the course of life,
Lamb of God, who takes away the sins of the world, spare us, O Lord.
Lamb of God, who takes away the sins of the world, graciously hear us, O Lord.
Lamb of God, who takes away the sins of the world, have mercy on us.
V. Saint Anthony, pray for us.
R. That we may be made worthy of the promises of Christ.
O my God, may the pious commemoration of Saint Anthony, your Confessor and Proctor, give joy to your Church, that she may ever be strengthened with your spiritual assistance and merit to attain everlasting joy. Through Christ our Lord. Amen.
Wednesday, 11 June 2014
“Learn From Me, For I Am Meek and Humble of Heart” - Cardinal Bacci
“Learn From Me, For I Am Meek and Humble of Heart”
1. Jesus is perfection itself. In Him, therefore, every virtue is to be found. He could truly claim that He fulfilled in Himself the precept: “You are to be perfect, even as your heavenly Father is perfect.” (Mt. 5:48) Throughout His life He performed in a perfect manner the will of His heavenly Father. “I do always the things that are pleasing to him.” (John 8:29)
Jesus Christ provided us with an example of every virtue. As the foundation of all the virtues, He insisted on the great precept of loving God above all things and our neighbour as ourselves. In proposing Himself as a model, however, this is what He said: “Learn from me, for I am meek and humble of heart; and you will find rest for your souls.” (Mt. 11:29) The outstanding example which Jesus gave us for our imitation was this meekness and humility of heart. We shall have peace of soul only if we are meek and humble.
In what did the humility of Jesus consist? He was God, and He became man. He Who possessed everything was born poor in a wretched stable and lived as a lowly workman for thirty years. He allowed Himself to be betrayed by one of His Apostles, to be sentenced to death as an evildoer, and finally to be executed on the Cross.
He combined humility with gentleness. He was happy when He could receive back penitent sinners and grant them forgiveness and peace. Let us recall the examples of Mary Magdalen, the adulteress, the lost sheep, the prodigal son, and finally the repentant thief to whom He promised the reward of Heaven. What greater gentleness and mercy could we ever find?
To the present day, moreover, Jesus Christ is hidden in the Blessed Eucharist under the consecrated species and appeals to us to imitate and love Him.
When we are disturbed by pride, ambition, or worldly desires, let us go to Jesus and kneel in silence before the Tabernacle. “Learn from me,” He will say to us once more, “for I am meek and humble of heart; and you will find rest for your souls.”
2. It is very easy to be gentle and humble when everything is going well for us. It is difficult, however, when we meet humiliation, misunderstanding, or opposition. We need to be well advanced in perfection if we are to have mildness and humility of heart like that of Jesus.
We can only reach this state of perfection by prayer, sacrifice and character formation. Pride, self-love, and the desire to excel are the evil effects of our corrupted nature. St. Francis de Sales jestingly remarked that self-love dies three days after us. It is difficult to remove it completely from our character and to put in its place the love of God and of our neighbour, but this operation is necessary if we are to obtain Christ-like humility and gentleness of heart. God, not our own ego, should be the centre of our lives; He should be the focal point of all our thinking. Let us beseech God for this grace and try and behave in this fashion on all occasions.
When we encounter lack of sympathy, coldness or injustice on the part of our fellowmen, we should try and avoid becoming annoyed or discouraged. The testimony of a sound conscience before God is all that should concern us. We should offer everything else to God, whether it is joy or sorrow, praise or criticism. We shall be rewarded with peace of soul.
3. Jesus, meek and humble of heart, make my heart like unto Thine.
1. Jesus is perfection itself. In Him, therefore, every virtue is to be found. He could truly claim that He fulfilled in Himself the precept: “You are to be perfect, even as your heavenly Father is perfect.” (Mt. 5:48) Throughout His life He performed in a perfect manner the will of His heavenly Father. “I do always the things that are pleasing to him.” (John 8:29)
Jesus Christ provided us with an example of every virtue. As the foundation of all the virtues, He insisted on the great precept of loving God above all things and our neighbour as ourselves. In proposing Himself as a model, however, this is what He said: “Learn from me, for I am meek and humble of heart; and you will find rest for your souls.” (Mt. 11:29) The outstanding example which Jesus gave us for our imitation was this meekness and humility of heart. We shall have peace of soul only if we are meek and humble.
In what did the humility of Jesus consist? He was God, and He became man. He Who possessed everything was born poor in a wretched stable and lived as a lowly workman for thirty years. He allowed Himself to be betrayed by one of His Apostles, to be sentenced to death as an evildoer, and finally to be executed on the Cross.
He combined humility with gentleness. He was happy when He could receive back penitent sinners and grant them forgiveness and peace. Let us recall the examples of Mary Magdalen, the adulteress, the lost sheep, the prodigal son, and finally the repentant thief to whom He promised the reward of Heaven. What greater gentleness and mercy could we ever find?
To the present day, moreover, Jesus Christ is hidden in the Blessed Eucharist under the consecrated species and appeals to us to imitate and love Him.
When we are disturbed by pride, ambition, or worldly desires, let us go to Jesus and kneel in silence before the Tabernacle. “Learn from me,” He will say to us once more, “for I am meek and humble of heart; and you will find rest for your souls.”
2. It is very easy to be gentle and humble when everything is going well for us. It is difficult, however, when we meet humiliation, misunderstanding, or opposition. We need to be well advanced in perfection if we are to have mildness and humility of heart like that of Jesus.
We can only reach this state of perfection by prayer, sacrifice and character formation. Pride, self-love, and the desire to excel are the evil effects of our corrupted nature. St. Francis de Sales jestingly remarked that self-love dies three days after us. It is difficult to remove it completely from our character and to put in its place the love of God and of our neighbour, but this operation is necessary if we are to obtain Christ-like humility and gentleness of heart. God, not our own ego, should be the centre of our lives; He should be the focal point of all our thinking. Let us beseech God for this grace and try and behave in this fashion on all occasions.
When we encounter lack of sympathy, coldness or injustice on the part of our fellowmen, we should try and avoid becoming annoyed or discouraged. The testimony of a sound conscience before God is all that should concern us. We should offer everything else to God, whether it is joy or sorrow, praise or criticism. We shall be rewarded with peace of soul.
3. Jesus, meek and humble of heart, make my heart like unto Thine.
Monday, 9 June 2014
The Crown of Thorns Which Surrounds the Sacred Heart - Cardinal Bacci
The Crown of Thorns Which Surrounds the Sacred Heart
1. When Jesus appeared to St. Margaret Mary, He showed her His Heart encircled by a crown of sharp thorns. What was the significance of this? In Heaven Jesus is happy and cannot suffer any more. The Angels, Saints and the whole of creation sing a hymn of unceasing praise in His honour. Nevertheless, He sees the immense tide of sin which surges forth from the human race which He redeemed by His Precious Blood, a redemption now made futile by many. He is aware of the insane blasphemies hurled by so many against His lofty throne. He sees how His gifts, His sacraments and His graces are abused by many. He sees, finally, the number of privileged souls, often consecrated to His service, who are indifferent and ungrateful while they should be trying to make reparation for the evils of mankind by their love, prayers and penances. The explanation for this mystical crown of thorns lies in His infinite love. He does not suffer any more, because He cannot suffer, but He still has an immense love for all men, even for sinners and for those who are lukewarm and ungrateful. He loves and wishes to save all men. In spite of their sinfulness and ingratitude, He still calls them appealingly to His Heart, which they by their sins have crowned with thorns and pierced with a lance.
This is a mystery of love which we cannot properly understand. Only a man who loves Jesus fervently can even have the slightest understanding of it. If we sincerely love the divine Heart of Jesus, we shall realise that these sharp thorns which once pierced His Heart in Gethsemane and on Calvary were caused by our sins. Then we shall do our best to make a generous return for such love and to make reparation, even with grave sacrifice, for the offences which are still being committed by men against the loving Heart of the Redeemer.
2. There are many ways of showing our love for the Sacred Heart of Jesus and of making reparation for our sins and for the sins of mankind. We can console ourselves with the reflection that by these acts of love and reparation we are removing the thorns which encircle the Heart of Jesus. The simplest ways of doing this are by prayers, ejaculations, and expressions of love directed towards the adorable Heart of our Redeemer; and by visits to Jesus in the Blessed Sacrament. In silence and recollection before the Tabernacle we shall feel the Heart of Jesus beating with love and shall offer in return for His infinite love the affection of our poor hearts.
We can also receive Holy Communion in reparation. When Jesus is in us and we are in Jesus, it will be easier and more pleasant to offer Him our love and expiation. We can make reparation also by practicing the devotion of the First Fridays of the month. This pious practice, so pleasing to the Heart of Jesus, aims at being a mass offering of love and reparation for the sins of the entire human race.
3. We can also make reparation by voluntary penances or at least by offering up our daily sufferings in a spirit of loving generosity. But the course most pleasing of all to the Sacred Heart is the continual imitation of His outstanding virtues in such a way as to become living reproductions of our adorable Redeemer.
Ejaculation: Sacred Heart of Jesus, convert poor sinners.
1. When Jesus appeared to St. Margaret Mary, He showed her His Heart encircled by a crown of sharp thorns. What was the significance of this? In Heaven Jesus is happy and cannot suffer any more. The Angels, Saints and the whole of creation sing a hymn of unceasing praise in His honour. Nevertheless, He sees the immense tide of sin which surges forth from the human race which He redeemed by His Precious Blood, a redemption now made futile by many. He is aware of the insane blasphemies hurled by so many against His lofty throne. He sees how His gifts, His sacraments and His graces are abused by many. He sees, finally, the number of privileged souls, often consecrated to His service, who are indifferent and ungrateful while they should be trying to make reparation for the evils of mankind by their love, prayers and penances. The explanation for this mystical crown of thorns lies in His infinite love. He does not suffer any more, because He cannot suffer, but He still has an immense love for all men, even for sinners and for those who are lukewarm and ungrateful. He loves and wishes to save all men. In spite of their sinfulness and ingratitude, He still calls them appealingly to His Heart, which they by their sins have crowned with thorns and pierced with a lance.
This is a mystery of love which we cannot properly understand. Only a man who loves Jesus fervently can even have the slightest understanding of it. If we sincerely love the divine Heart of Jesus, we shall realise that these sharp thorns which once pierced His Heart in Gethsemane and on Calvary were caused by our sins. Then we shall do our best to make a generous return for such love and to make reparation, even with grave sacrifice, for the offences which are still being committed by men against the loving Heart of the Redeemer.
2. There are many ways of showing our love for the Sacred Heart of Jesus and of making reparation for our sins and for the sins of mankind. We can console ourselves with the reflection that by these acts of love and reparation we are removing the thorns which encircle the Heart of Jesus. The simplest ways of doing this are by prayers, ejaculations, and expressions of love directed towards the adorable Heart of our Redeemer; and by visits to Jesus in the Blessed Sacrament. In silence and recollection before the Tabernacle we shall feel the Heart of Jesus beating with love and shall offer in return for His infinite love the affection of our poor hearts.
We can also receive Holy Communion in reparation. When Jesus is in us and we are in Jesus, it will be easier and more pleasant to offer Him our love and expiation. We can make reparation also by practicing the devotion of the First Fridays of the month. This pious practice, so pleasing to the Heart of Jesus, aims at being a mass offering of love and reparation for the sins of the entire human race.
3. We can also make reparation by voluntary penances or at least by offering up our daily sufferings in a spirit of loving generosity. But the course most pleasing of all to the Sacred Heart is the continual imitation of His outstanding virtues in such a way as to become living reproductions of our adorable Redeemer.
Ejaculation: Sacred Heart of Jesus, convert poor sinners.
Sunday, 8 June 2014
Friday, 6 June 2014
The Worship of the Sacred Heart in Relation to the Love of God and of Our Neighbour - Cardinal Bacci
The Worship of the Sacred Heart in Relation to the Love of God and of Our Neighbour
1. There is nothing sentimental about having devotion to the Sacred Heart of Jesus. Neither does this devotion consist only in prayers and pious practices. It is much deeper than this. It should flood our whole being, enkindle the fire of divine love in our hearts, and transform our lives in accordance with the commands of Jesus. A love which is not active cannot be genuine; it is only a passing emotion.
Our love for the Sacred Heart of Jesus should be real and effective. As far as possible it should change us into living replicas of Jesus Christ.
“You are my friends,” He said, “if you do the things I command you.” (John 15, 14) Which commands does He mean? All of them, of course. “Learn from me, for I am meek and humble of heart. (Mt. 11, 29) If anyone wishes to come after me, let him deny himself, and take up his cross, and follow me. (Mt. 16, 24) Thou shalt love the Lord thy God with thy whole heart and with thy whole soul.” (Mt. 22, 37)
Anyone who practises these precepts and all others which are contained in the Gospel is sincerely devoted to the Sacred Heart. If anyone neglects to put them into practice, but is satisfied with prayers, ejaculations and the performance of spiritual exercises, his devotion is empty and has no foundation.
These prayers, ejaculations and pious practices have their value in so far as they can attract God’s grace. But we must co-operate with God’s grace by our good actions. Then our devotion to the Sacred Heart of Jesus will be sincere and effective.
2. The cult of the Sacred Heart demands especially the practice of the two great fundamental precepts of Christianity, namely, that we should love God above all things and our neighbour as ourselves. The implementation of this teaching can transform our lives.
Do we love God above all things and more than we love ourselves? What is the predominant concept in our minds? Is it the concept of God? What is the first love in our hearts? Is it the love of God? What is our main desire in life? Is it the glory of God? Or is it our own glory or our own pleasure?
We have still a long way to go in the way of the love of God, which is the way of perfection. We can only really be said to be ourselves, moreover, when we love God above all things and more than ourselves. If a man does not love God above all things, neither does he love himself in the way in which he ought to love himself, because God is our only true happiness.
Do we love our neighbour as ourselves? How much moral and physical wretchedness do we see around us? But do we try and remedy it by every means in our power, no matter what the sacrifice? Or are we cold and disinterested? Let us remember the words of St. John, the apostle of charity. “In this we have come to know his love, that he laid down his life for us; and we likewise ought to lay down our life for the brethren.” (I John 3, 16) Are we prepared to do this? Are we at least prepared to give away whatever we do not need ourselves in order to relieve poverty and want?
3. Anyone who is lacking in an effective love for God and for his neighbour has no real devotion to the Sacred Heart of Jesus.
Ejaculation: My Jesus, mercy!
1. There is nothing sentimental about having devotion to the Sacred Heart of Jesus. Neither does this devotion consist only in prayers and pious practices. It is much deeper than this. It should flood our whole being, enkindle the fire of divine love in our hearts, and transform our lives in accordance with the commands of Jesus. A love which is not active cannot be genuine; it is only a passing emotion.
Our love for the Sacred Heart of Jesus should be real and effective. As far as possible it should change us into living replicas of Jesus Christ.
“You are my friends,” He said, “if you do the things I command you.” (John 15, 14) Which commands does He mean? All of them, of course. “Learn from me, for I am meek and humble of heart. (Mt. 11, 29) If anyone wishes to come after me, let him deny himself, and take up his cross, and follow me. (Mt. 16, 24) Thou shalt love the Lord thy God with thy whole heart and with thy whole soul.” (Mt. 22, 37)
Anyone who practises these precepts and all others which are contained in the Gospel is sincerely devoted to the Sacred Heart. If anyone neglects to put them into practice, but is satisfied with prayers, ejaculations and the performance of spiritual exercises, his devotion is empty and has no foundation.
These prayers, ejaculations and pious practices have their value in so far as they can attract God’s grace. But we must co-operate with God’s grace by our good actions. Then our devotion to the Sacred Heart of Jesus will be sincere and effective.
2. The cult of the Sacred Heart demands especially the practice of the two great fundamental precepts of Christianity, namely, that we should love God above all things and our neighbour as ourselves. The implementation of this teaching can transform our lives.
Do we love God above all things and more than we love ourselves? What is the predominant concept in our minds? Is it the concept of God? What is the first love in our hearts? Is it the love of God? What is our main desire in life? Is it the glory of God? Or is it our own glory or our own pleasure?
We have still a long way to go in the way of the love of God, which is the way of perfection. We can only really be said to be ourselves, moreover, when we love God above all things and more than ourselves. If a man does not love God above all things, neither does he love himself in the way in which he ought to love himself, because God is our only true happiness.
Do we love our neighbour as ourselves? How much moral and physical wretchedness do we see around us? But do we try and remedy it by every means in our power, no matter what the sacrifice? Or are we cold and disinterested? Let us remember the words of St. John, the apostle of charity. “In this we have come to know his love, that he laid down his life for us; and we likewise ought to lay down our life for the brethren.” (I John 3, 16) Are we prepared to do this? Are we at least prepared to give away whatever we do not need ourselves in order to relieve poverty and want?
3. Anyone who is lacking in an effective love for God and for his neighbour has no real devotion to the Sacred Heart of Jesus.
Ejaculation: My Jesus, mercy!
Thursday, 5 June 2014
Dialogues of the Carmelites - Poulenc
BBC Radio 3 will be broadcasting Poulenc's Dialogues des Carmélites on Saturday evening, 18:45.
It tells a somewhat fictionalised version of the story of the Martyrs of Compiègne, Carmelite nuns who were guillotined during the French Revolution after refusing to renounce their vocation.Wikipedia
Tuesday, 3 June 2014
Devotion to the Sacred Heart of Jesus - Cardinal Bacci
Devotion to the Sacred Heart of Jesus
1. All devotions which have been approved by the Church are valuable because they are acts of religion which have as their object the author of all holiness and source of all goodness. By these acts God is adored, thanked and supplicated by His children who have been redeemed by the Precious Blood of Christ. Devotion to the Blessed Virgin and to the Saints is also directed ultimately towards God, Who has endowed His faithful servants, especially the Mother of Jesus, with His gifts and graces and has established them as mediators by His throne. Devotion to the Sacred Heart of Jesus, however, is not one of the many pious practices merely permitted or recommended by the Church. Fundamentally, it is a devotion which is essential for any Christian in so far as it is the cult of the love of God made man for our sakes.
We know that Christianity is the religion of love. “God is love, and he who abides in love abides in God, and God in him.” (1 John 4:16) Everything flows from God's love for mankind—both the Creation and the Redemption, for God created us out of love and redeemed us with the love of His only-begotten Son Who became man and died for us; and both the Old and the New Law, for the basis of the Old Law was “You shall love the Lord, your God, with all your heart, and with all your soul, and with all your strength,” (Deut. 6:4) and the commandment of charity was called by Jesus His own commandment, on which His entire teaching was based. The Sacraments, especially the Blessed Eucharist, have their origin in the same infinite love. So have the graces which God gives us, our justification through the merits of our Redeemer, and the final reward for which we hope in Heaven. Devotion to the Sacred Heart is the worship of this infinite love, of which it is a living symbol.
2. When we consider it under its fundamental aspect as the cult of the love of God rather than of the Incarnate Word, devotion to the Sacred Heart of Jesus is as old as Christianity, even though it is only in recent centuries that it has assumed its present symbolism. “He who does not love does not know God,” says St. John, “for God is love.” (1 John 4:8) “And we have come to know,” he continues, “and have believed, the love that God has in our behalf. God is love, and he who abides in love abides in God, and God in him.” (1 John 4:16) This cult of the love of God, particularly of the love of God made man, vibrates throughout the pages of the Gospel and of the writings of the Apostles, especially of St. John and of St. Paul. In the works of the Fathers there are references to the Heart of Jesus, pierced with a lance, from which flowed all the infinite graces of the Church for our redemption. We are reminded of this in the Encyclical published by Pope Pius XII in the year 1956. But the specific cult of the love of God as symbolised by the Heart of Jesus was explicitly approved by the Church after Jesus Himself appeared in the year 1674 to St. Margaret Mary Alacoque and showed her His Heart on fire with love for men.
3. We should have a very high regard, therefore, for this devotion to the Sacred Heart. We should excite in our hearts acts of love which will compensate in some way for the infinite love which Jesus has for us. Finally, we should try and make our lives correspond with our love by emulating as far as possible the holy and immaculate life of Jesus Christ.
Ejaculation: May the Sacred Heart of Jesus be everywhere known and loved.
1. All devotions which have been approved by the Church are valuable because they are acts of religion which have as their object the author of all holiness and source of all goodness. By these acts God is adored, thanked and supplicated by His children who have been redeemed by the Precious Blood of Christ. Devotion to the Blessed Virgin and to the Saints is also directed ultimately towards God, Who has endowed His faithful servants, especially the Mother of Jesus, with His gifts and graces and has established them as mediators by His throne. Devotion to the Sacred Heart of Jesus, however, is not one of the many pious practices merely permitted or recommended by the Church. Fundamentally, it is a devotion which is essential for any Christian in so far as it is the cult of the love of God made man for our sakes.
We know that Christianity is the religion of love. “God is love, and he who abides in love abides in God, and God in him.” (1 John 4:16) Everything flows from God's love for mankind—both the Creation and the Redemption, for God created us out of love and redeemed us with the love of His only-begotten Son Who became man and died for us; and both the Old and the New Law, for the basis of the Old Law was “You shall love the Lord, your God, with all your heart, and with all your soul, and with all your strength,” (Deut. 6:4) and the commandment of charity was called by Jesus His own commandment, on which His entire teaching was based. The Sacraments, especially the Blessed Eucharist, have their origin in the same infinite love. So have the graces which God gives us, our justification through the merits of our Redeemer, and the final reward for which we hope in Heaven. Devotion to the Sacred Heart is the worship of this infinite love, of which it is a living symbol.
2. When we consider it under its fundamental aspect as the cult of the love of God rather than of the Incarnate Word, devotion to the Sacred Heart of Jesus is as old as Christianity, even though it is only in recent centuries that it has assumed its present symbolism. “He who does not love does not know God,” says St. John, “for God is love.” (1 John 4:8) “And we have come to know,” he continues, “and have believed, the love that God has in our behalf. God is love, and he who abides in love abides in God, and God in him.” (1 John 4:16) This cult of the love of God, particularly of the love of God made man, vibrates throughout the pages of the Gospel and of the writings of the Apostles, especially of St. John and of St. Paul. In the works of the Fathers there are references to the Heart of Jesus, pierced with a lance, from which flowed all the infinite graces of the Church for our redemption. We are reminded of this in the Encyclical published by Pope Pius XII in the year 1956. But the specific cult of the love of God as symbolised by the Heart of Jesus was explicitly approved by the Church after Jesus Himself appeared in the year 1674 to St. Margaret Mary Alacoque and showed her His Heart on fire with love for men.
3. We should have a very high regard, therefore, for this devotion to the Sacred Heart. We should excite in our hearts acts of love which will compensate in some way for the infinite love which Jesus has for us. Finally, we should try and make our lives correspond with our love by emulating as far as possible the holy and immaculate life of Jesus Christ.
Ejaculation: May the Sacred Heart of Jesus be everywhere known and loved.
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