Wednesday, February 28, 2007

Here are three sixteenth century regulations of a British court that promoted for even seculars the quieting of the tongue and the wisdom of silence:

"Read distinctly. Pray devoutly. Sigh deeply. Suffer patiently. Make yourselves lowly. Give not sentence hastily. Speak but seldom, and that truly. Prevent your speech discreetly. Observe Ten diligently. (*1) Flee from Seven mightily. (*2) Guide Five circumspectly. (*3) Resist temptation strongly. Break that off quickly. Weep bitterly. Have compassion tenderly. Do good deeds lustily. Love heartily. Love hopefully. Love faithfully. Love God only. Love all others for Him charitably. Love in adversity. Love in prosperity. Think always on Love, which is nothing but God Himself. Thus Love bringeth the Lover to Love, which is God Himself."

(*1) Commandments (*2) Capital Sins (*3) Senses

after http://www.theorthodoxromancatholic.com/

The Roman Catholic Church also recognizes Seven Holy Virtues which correspond to each of the Seven Deadly Sins.

Vice Virtue
Lust (excessive sexual appetites) Chastity (purity of soul)
Gluttony (over-indulgence) Temperance (self-restraint)
Greed (avarice) Charity (giving)
Sloth (idleness) Diligence (zeal/integrity)
Wrath (anger) Forgiveness (composure)
Envy (jealousy) Kindness (admiration)
Pride (vanity) Humility (humbleness)

Proverbs 6:16 – 19
Six things there are, which the Lord hateth, and the seventh his soul detesteth:
Haughty eyes, a lying tongue, hands that shed innocent blood, a heart that deviseth wicked plots, feet that are swift to run into mischief, a deceitful witness that uttereth lies, and him that soweth discord among brethren.

Today's image is "Seven deadly sins" by H. Bosch
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Sunday, February 25, 2007

Mother most amiable, pray for us!

With these words we venerate Mother of God, the most beautifully shining star of purity, most pleasing to God and most worthy of our devotion and prayers. Yes, she is the most pleasing to God, above all the Saints - for the Father sends to Mary His heavenly messanger with Angelic salutation, the Son choses her for His Mother and the Holy Ghost unites in her both motherhood and virginity. Why? Because Mary loved God above all! She was worthy to experience the sweetness of God's promise: "He that loveth me, shall be loved of my Father: and I will love him... and we will come to him, and will make our abode with him". (John 14; 21.23). How lovable is the Immaculata to us also! Blessed Henry Suzo says, that simple meditation on the name of Mary can give the idea how admirable and sweet is Mary herself. Millions of souls both in heaven and on earth were granted graces through Mary. Let us venerate our most loving and amiable Mother with some good work, practicing some particular virtue, visiting the ill, forgiving the enemy. Let us make the resolution to say Angelus three times a day, which is particularly pleasing devotion to Our Lady. Maybe one day we will become worthy what the Church says through Immaculata: "I love them that love me:...That I may enrich them...and may fill their treasures" (Prov. 8: 17.21).
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Saturday, February 24, 2007

FIRST SUNDAY IN LENT - INVOCABIT

This Sunday is called Invocabit, because the Introit of the Mass begins with this word, which is taken from the ninetieth psalm, wherein we are urged to confidence in God, who willingly hears the prayer of the penitent:

INTROIT He shall call upon me, and I will hear him; I will deliver him, and glorify him; I will fill him with length of days. (Ps. XC. 15-16.) He that dwelleth in the aid of the Most high shall abide under the protection of the God of heaven. (Ps. XC.1.) Glory be to the Father, etc.


COLLECT O God who dost purify Thy Church by the yearly fast of Lent; grant to Thy household that what we strive to obtain from Thee by abstinence, by good works we may secure. Through our Lord, etc.

EPISTLE (II. Cor. VI. 1-10) Brethren, we exhort you that you receive not the grace of God in vain. For he saith: In an acceptable time have I heard thee, and in the day of salvation have I helped thee. Behold, now is the acceptable time; behold, now, is the day of salvation. Giving no offence to any man, that our ministry be not blamed: but in all things let us exhibit ourselves as the ministers of God; in much patience, in tribulations, in necessities, in distresses, in stripes, in prisons, in seditions, in labors, in watchings, in fastings, in chastity, in knowledge, in long-suffering, in sweetness, in the Holy Ghost, in charity unfeigned, in the word of truth, in the power of God, by the armor of justice on the right hand, and on the left, by honor and dishonor, by evil report, and good report; as deceivers, and yet true; as unknown, and yet known; as dying, and behold we live; as chastised, and not killed; as sorrowful, yet always rejoicing; as needy, yet enriching many; as having nothing, and possessing all things.

EXPLANATION The Church very appropriately reads on this day this epistle of St. Paul, in which he exhorts the Christians to make use of the time of grace. A special time of grace is Lent, in which everything invites to conversion and penance, a time, therefore, in which God is ready to make rich bestowal of His graces. St. Anselm says, those do not use the grace who do not cooperate. Let us, therefore, follow St. Paul's exhortation, and earnestly practise those virtues he places before us, and especially those of temperance, patience, chastity, liberality, love of God and of our neighbor. Let us arm ourselves with the arms of justice at the right and the left, that is, let us strive to be humble in prosperity and in adversity, confident of God's help. Let us never be led from the path of virtue, by mockery, contempt, nor by persecution, torments, or death.

ASPIRATION Grant, O Jesus, that we may always faithfully cooperate with Thy graces, and employ well the time Thou hast again given for our salvation.
GOSPEL (Matt. IV. 1-11.) At that time, Jesus was led by the Spirit into the desert, to be tempted by the devil. And when he had fasted forty days and forty nights, afterwards he was hungry. And the tempter coming, said to him: If thou be the Son of God, command that these stones be made bread. Who answered and said: It is written: Not in bread alone doth man live, but in every word that proceedeth from the mouth of God. Then the devil took him up into the holy city, and set him upon the pinnacle of the temple, and said to him: If thou be the Son of God, cast thyself down; for it is written: He hath given his angels charge over thee, and in their hands shall they bear thee up, lest perhaps thou dash thy foot against a stone. Jesus said to him: It is written again: Thou shaft not tempt the Lord thy 'God. Again the devil took him up into a very high mountain, and showed him all the kingdoms of the world, and the glory of them; and said to him: All these will I give thee, if, falling down, thou wilt adore me. Then Jesus said to him: Begone, Satan, for it is written, The Lord thy God shaft thou adore, and him only shaft thou serve. Then the devil left him; and behold, angels came, and ministered to him.

INSTRUCTIONS
I. Christ went into the desert by the inspiration of the Holy Ghost to prepare by fasting and prayer, for His mission, and to endure the temptations of Satan, that, as St. Paul says, He might be one tempted in all things such as we are, without sin, and so become for us a High-priest who knew how to have compassion on our infirmities, (Heb. IV. 15.) and to show us by His own example, how we should, armed with the word of God, as with a sword, overcome the tempter. (Eph. VI. 17.) Let us, therefore, courageously follow Christ to the combat against all temptations, with His assistance it will not be hard to conquer them. He has certainly taught us to overcome the hardest ones: the lust of the eyes, of the flesh, and the pride of life, and if we overcome these, it will be easy to conquer the rest.
II. If Christ, the only Son of God, permitted Himself to be tempted by Satan, even to be taken up on a high mountain, and to the pinnacle of the temple, it should not appear strange to us, that we are assailed by many temptations, or that we should find in the lives of so many saints that the evil spirit tormented them by various images of terror and vexation. This we find in the history of the pious Job, where we also find at the same time, that the evil spirit cannot harm a hair of our head without God's permission.
III. From the coming of the angels to minister to Christ, after He had conquered Satan, we see that all who bravely resist temptations, will enjoy the assistance and consolations of the heavenly spirits.


INSTRUCTION ON TEMPTATION
To be tempted by the devil. , (Matt. IV. I.)

What is a temptation?
A temptation is either a trial for instruction and exercise in virtue, or a deception and incitement to sin. In the first sense, God tempts man; in the second, he is tempted by the devil, the world or bad people, and the flesh, by evil thoughts, feelings, words, or work.

By what are we principally tempted?
By our own evil concupiscence and inclination to sin which adhere to us through original sin, (
Fam. I. 14.) on account of which it is said, that the flesh lusteth against the spirit. (Gal. V. 17.)

Does the devil also tempt us?
He does, and is therefore called, in this day's gospel, the tempter. St. Peter teaches us this, having himself experienced it: Be sober and watch: because your adversary the devil, as a roaring-lion, goeth about, seeking whom he may devour. (
I Peter V. 8.) Not all temptations are to be ascribed to the devil, however, they often come from our own corrupt nature, our own incautiousness, or looseness of our senses, by which we expose ourselves to the danger of falling into sin.

How does the devil tempt us to sin?
In a twofold manner: He incites the concupiscence of man to those sins to which he sees him inclined, and then seeks to blind and confuse his imagination, so that he neither reflects, nor properly sees the temporal injury, disgrace, and derision, nor the shamefulness of sin and its eternal punishment. Thus the devil seduced Eve, our first mother, and thus he tempted Christ, with whom he could not, of course, succeed, for He was incapable of sin. He tempts bad people to persecute us, or to try us by their wicked vanities, as he did by the friends of Job.

Can the devil force us to evil?
He cannot;
“for as a chained dog,” says St. Augustine, "can bite none but those who go near him, so the devil cannot harm with his temptations those who do not consent to them. Like the dog he can bark at you, but cannot bite you against your will.” Not by force but by persuasion Satan strives to injure, he does not force our consent, but entreats it. Seek, therefore, to subdue your passions and your senses, especially your eyes, and you will either remain free from all temptations, or easily overcome them.

Does God also tempt us?
God does indeed tempt us, but not to sin, as St. James expressly teaches. (
Fam. I. 13.) God either Himself proves us by sufferings and adversities, or He permits the temptations of the devil or evil-minded people to give us opportunity to practise the virtues of love, patience, obedience, etc. Thus He said to the Jews through Moses: The Lord your God trieth you, that it may appear whether you love him with all your heart, and with all your soul, or no. (Deut. XIII. 3.)

Does God permit us to be tempted by man also?
He does, and for the same reasons. Thus He permitted the chaste Joseph to be tempted by Putiphar's wife; (
Gen.XXXIX. 7.) Job by his wife and his friends. (Job II. 9.) But He never permits us to be tempted beyond our strength, but gives us always sufficient grace to overcome and even to derive benefit from the temptation. (I Cor. X. 13.)

Are temptations pernicious and bad?
No; they are useful and necessary, rather. “Hard is the fight,” St. Bernard writes, “but meritorious, for although it is accompanied by suffering, it is followed by the crown;” (
Apoc. III. 12.) and Origen says. (Libr. Num.) “As meat becomes corrupt without salt, so does the soul without temptations.” Temptations, then, are only injurious when consent is given, and we suffer ourselves to be overcome by them.

When do we consent to temptations?
When we knowingly and willingly decide to do the evil to which we are tempted; as long as we resist we commit no sin.

What are the best means of overcoming temptations?
Humility; for thus answered St. Anthony, when he saw the whole earth covered with snares, and was asked
"Who will escape?" "The humble;" he who knows his own frailty, distrusts himself, and relies only on God who resists the proud and gives His grace to the humble; (Dan. IV. 6.) the fervent invocation of the Mother of God, of our holy guardian angels and patron saints; the pronouncing of the holy name of Jesus, making the sign of the cross, sprinkling holy water; the remembrance of the presence of God who knows our most secret thoughts, and before whom we are indeed ashamed to think or do that which would cause us shame in the presence of an honorable person; frequent meditation on death, hell, and eternal joys; fleeing from all those persons by whom, and places in which we are generally tempted; fervent prayers, especially ejaculations, as: "Lord, save me, lest I perish! Lord, hasten to help me!" finally, the sincere acknowledgment of our temptations at the tribunal of penance, which is a remedy especially recommended by pious spiritual teachers.

PRAYER O Lord Jesus! who spent forty days in the desert without food or drink, and didst permit Thy self to be tempted by the evil spirit, give me, I beseech Thee by that holy fast, the grace to combat, during this holy season of Lent, under Thy protection, against intemperance, and to resist the suggestions of Satan that I may win the crown of eternal life. Amen.


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Tuesday, February 20, 2007

Mother undefiled, pray for us!

With this title we venerate Mother of God, very unique mother who remained immaculate after giving birth to her child. At the end of fourth century heretics attacked this belief. They claimed, that the Most Blessed Virgin after giving birth to Our Lord lived with St Joseph in regular marriage bond which produced more children. As a proof of their slander, those blasphemers picked up the term 'brothers of Jesus' used in the Holy Scriptures. In jewish language this term can mean as much as close relative or cousin. The heretics were opposed by St Heronim who exposed their tricks and with great zeal explained to all the faithful Christians that it is inconceivable to even think that sanctuary of the Mother of God's womb sanctified by Jesus might be later defiled by the presence of ordinary man burdened with original sin. The same doctor of the Church also venerated St Joseph, as virginal custodian of Mary's chaste life. He said that St Joseph was and remained virginal through Mary, for from virginal marriage, virginal Son was born for our salvation. We can understand now that nothing can be more pleasing to the Immaculate Mother than prayer of the faithful for the grace and strength to resist impurity, or for the grace to increase innocence. Let us often renew the consecration to our Immaculate Mother. Day after day let us beg her: "Oh, my heavenly Mother and Queen, remember I belong to you. Please protect me as thy own property!"
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V. Jesus' "Brothers" (adelphoi) = Cousins or Kinsmen

Luke 1:36 - Elizabeth is Mary's kinswoman. Some Bibles translate kinswoman as "cousin," but this is an improper translation because in Hebrew and Aramaic, there is no word for "cousin."

Luke 22:32 - Jesus tells Peter to strengthen his "brethren." In this case, we clearly see Jesus using "brethren" to refer to the other apostles, not his biological brothers.

Acts 1:12-15 - the gathering of Jesus' "brothers" amounts to about 120. That is a lot of "brothers." Brother means kinsmen in Hebrew.

Acts 7:26; 11:1; 13:15,38; 15:3,23,32; 28:17,21 - these are some of many other examples where "brethren" does not mean blood relations.

Rom. 9:3 - Paul uses "brethren" and "kinsmen" interchangeably. "Brothers" of Jesus does not prove Mary had other children.

Gen. 11:26-28 - Lot is Abraham's nephew ("anepsios") / Gen. 13:8; 14:14,16 - Lot is still called Abraham's brother (adelphos") . This proves that, although a Greek word for cousin is "anepsios," Scripture also uses "adelphos" to describe a cousin.

Gen. 29:15 - Laban calls Jacob is "brother" even though Jacob is his nephew. Again, this proves that brother means kinsmen or cousin.

Deut. 23:7; 1 Chron. 15:5-18; Jer. 34:9; Neh. 5:7 -"brethren" means kinsmen. Hebrew and Aramaic have no word for "cousin."

2 Sam. 1:26; 1 Kings 9:13, 20:32 - here we see that "brethren" can even be one who is unrelated (no bloodline), such as a friend.

2 Kings 10:13-14 - King Ahaziah's 42 "brethren" were really his kinsmen.

1 Chron. 23:21-22 - Eleazar's daughters married their "brethren" who were really their cousins.

Neh. 4:14; 5:1,5,8,10,14 - these are more examples of "brothers" meaning "cousins" or "kinsmen."

Tobit 5:11 - Tobit asks Azarias to identify himself and his people, but still calls him "brother."

Amos 1: 9 - brotherhood can also mean an ally (where there is no bloodline).

after http://www.scripturecatholic.com
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Prayer from Ash Wednesday to Saturday
This prayer is designed to be said within the family before a Crucifix from Ash Wednesday to Saturday at the beginning of Lent.

Mother or a child
: From the words of St. John the Evangelist (14:1-6).
Let not your hearts be troubled. You believe in God, believe also in me. In my Father's house there are many mansions. Were it not so, I would have told you, because I go to prepare a place for you. And if I go and prepare a place for you, I am coming again, and I will take you to myself, that where I am, there you also may be. And where I go, you know, and the way you know.
Father: We ought to glory in the Cross of our Lord Jesus Christ
Family:
in whom is our salvation, life and resurrection.
Father: Let us pray. Grant to your faithful, Lord, a spirit generous enough to begin these solemn fasts with proper fervor and to pursue them with steadfast devotion. This we ask of you through our Lord Jesus Christ, your Son.
Family: Amen. Favor this dwelling, Lord, with your presence. Far from it repulse all the wiles of Satan. Your holy angels—let them live here, to keep us in peace. And may your blessing remain always upon us. This we ask of you through our Lord Jesus Christ, your Son.
Father: Let us bless the Lord.
Family: Thanks be to God.
Father: May the almighty and merciful Lord, Father, Son, and Holy Spirit, bless and keep us.
Family:
Amen.

Prayer Source: Holy Lent by Eileen O'Callaghan, The Liturgical Press, Collegeville, Minnesota, 1975

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Monday, February 19, 2007

ST LOUIS DE MONTFORT fragments from "TRUE DEVOTION TO OUR LADY'

Ch 1: Necessity of Devotion to Our Lady -
continuation

2. Mary's part in the sanctification of souls

22. The plan adopted by the three persons of the Blessed Trinity in the Incarnation, the first coming of Jesus Christ, is adhered to each day in an invisible manner throughout the Church and they will pursue it to the end of time until the last coming of Jesus Christ.
23. God the Father gathered all the waters together and called them the seas (maria). He gathered all his graces together and called them Mary (Maria). The great God has a treasury or storehouse full of riches in which he has enclosed all that is beautiful, resplendent, rare, and precious, even his own Son. This immense treasury is none other than Mary whom the saints call the "treasury of the Lord". From her
fullness all men are made rich.
24. God the Son imparted to his mother all that he gained by his life and death, namely, his infinite merits and his eminent virtues. He made her the treasurer of all his Father had given him as heritage. Through her he applies his merits to his members and through her he transmits his virtues and distributes his graces. She is his mystical channel, his aqueduct, through which he causes his mercies to flow gently and abundantly.
25. God the Holy Spirit entrusted his wondrous gifts to Mary, his faithful spouse, and chose her as the dispenser of all he possesses, so that she distributes all his gifts and graces to whom she wills, as much as she wills, how she wills and when she wills. No heavenly gift is given to men which does not pass through her virginal hands. Such indeed is the will of God, who has decreed that we should have all things through Mary, so that, making herself poor and lowly, and hiding herself in the depths of nothingness during her whole life, she might be enriched, exalted and honoured by almighty God. Such are the views of the Church and the early Fathers.
26. Were I speaking to the so-called intellectuals of today, I would prove at great length by quoting Latin texts taken from Scripture and the Fathers of the Church all that I am now stating so simply. I could also instance solid proofs which can be read in full in Fr. Poir‚'s book "The Triple Crown of the Blessed Virgin". But I am speaking mainly for the poor and simple who have more good will and faith than the common run of scholars. As they believe more simply and more meritoriously, let me merely state the truth to them quite plainly without bothering to quote Latin passages which they would not understand. Nevertheless, I shall quote some texts as they occur to my mind as I go along.
27. Since grace enhances our human nature and glory adds a still greater perfection to grace, it is certain that our Lord remains in heaven just as much the Son of Mary as he was on earth. Consequently he has retained the submissiveness and obedience of the most perfect of all children towards the best of all mothers. We must take care, however, not to consider this dependence as an abasement or imperfection in Jesus Christ. For Mary, infinitely inferior to her Son, who is God, does not command him in the same way as an earthly mother would command her child who is beneath her. Since she is completely transformed in God by that grace and glory which transforms all the saints in him, she does not ask or wish or do anything which is contrary to the eternal and changeless will of God. When therefore we read in the writings of Saint Bernard, Saint Bernardine, Saint Bonaventure, and others that all in heaven and on earth, even God himself, is subject to the Blessed Virgin, they mean that the authority which God was pleased to give her is so great that she seems to have the same power as God. Her prayers and requests are so powerful with him that he accepts them as commands in the sense that he never resists his dear mother's prayer because it is always humble and conformed to his will. Moses by the power of his prayer curbed God's anger against the Israelites so effectively that the infinitely great and merciful Lord was unable to withstand him and asked Moses to let him be angry and punish that rebellious people.
How much greater, then, will be the prayer of the humble Virgin Mary, worthy Mother of God, which is more powerful with the King of heaven than the prayers and intercession of all the angels and saints in heaven and on earth.
28. Mary has authority over the angels and the blessed in heaven. As a reward for her great humility, God gave her the power and the mission of assigning to saints the thrones made vacant by the apostate angels who fell away through pride. Such is the will of almighty God who exalts the humble, that the powers of heaven, earth and hell, willingly or unwillingly, must obey the commands of the humble Virgin Mary. For God has made her queen of heaven and earth, leader of his armies, keeper of his treasures, dispenser of his graces, worker of his wonders, restorer of the human race, mediatrix on behalf of men, destroyer of his enemies, and faithful associate in his great works and triumphs.
29. God the Father wishes Mary to be the mother of his children until the end of time and so he says to her, "Dwell in Jacob", that is to say, take up your abode permanently in my children, in my holy ones represented by Jacob, and not in the children of the devil and sinners represented by Esau.
30. Just as in natural and bodily generation there is a father and a mother, so in the supernatural and spiritual generation there is a father who is God and a mother who is Mary. All true children of God have God for their father and Mary for their mother; anyone who does not have Mary for his mother, does not have God for his father. This is why the reprobate, such as heretics and schismatics, who hate, despise or ignore the Blessed Virgin, do not have God for their father though they arrogantly claim they have, because they do not have Mary for their mother. Indeed if they had her for their mother they would love and honour her as good and true children naturally love and honour the mother who gave them life. An infallible and unmistakable sign by which we can distinguish a heretic, a man of false doctrine, an enemy of God, from one of God's true friends is that the heretic and the hardened sinner show nothing but contempt and indifference for our Lady. He endeavours by word and example, openly or insidiously - sometimes under specious pretexts - to belittle the love and veneration shown to her. God the Father has not told Mary to dwell in them because they are, alas, other Esaus.
31. God the Son wishes to form himself, and, in a manner of speaking, become incarnate every day in his members through his dear Mother. To her he said: "Take Israel for your inheritance." It is as if he said, God the Father has given me as heritage all the nations of the earth, all men good and evil, predestinate and reprobate. To the good I shall be father and advocate, to the bad a just avenger, but to all I shall be a judge. But you, my dear Mother, will have for your heritage and possession only the predestinate represented by Israel. As their loving mother, you will give them birth, feed them and rear them. As their queen, you will lead, govern and defend them.
32. "This one and that one were born in her." According to the explanation of some of the Fathers, the first man born of Mary is the God-man, Jesus Christ. If Jesus Christ, the head of mankind, is born of her, the predestinate, who are members of this head, must also as a necessary consequence be born of her. One and the same mother does not give birth to the head without the members nor to the members without the head, for these would be monsters in the order of nature. In the order of grace likewise the head and the members are born of the same mother. If a member of the mystical body of Christ, that is, one of the predestinate, were born of a mother other than Mary who gave birth to the head, he would not be one of the predestinate, nor a member of Jesus Christ, but a monster in
the order of grace.
33. Moreover, Jesus is still as much as ever the fruit of Mary, as heaven and earth repeat thousands of times a day: "Blessed is the fruit of thy womb, Jesus." It is therefore certain that Jesus is the fruit and gift of Mary for every single man who possesses him, just as truly as he is for all mankind. Consequently, if any of the faithful have Jesus formed in their heart they can boldly say, "It is thanks to Mary that what I possess is Jesus her fruit, and without her I would not have him." We can attribute more truly to her what Saint Paul said of himself, "I am in labour again with all the children of God until Jesus Christ, my Son, is formed in them to the fullness of his age." Saint Augustine, surpassing himself as well as all that I have said so far, affirms that in order to be conformed to the image of the Son of God all the predestinate, while in the world, are hidden in the womb of the Blessed Virgin where they are protected, nourished, cared for and developed by this good Mother, until the day she brings them forth to a life of glory after death, which the Church calls the birthday of the just. This is indeed a mystery of grace unknown to the reprobate and little known even to the predestinate!
34. God the Holy Spirit wishes to fashion his chosen ones in and through Mary. He tells her, "My well-beloved, my spouse, let all your virtues take root in my chosen ones that they may grow from strength to strength and from grace to grace. When you were living on earth, practising the most sublime virtues, I was so pleased with you that I still desire to find you on earth without your ceasing to be in heaven. Reproduce yourself then in my chosen ones, so that I may have the joy of seeing in them the roots of your invincible faith, profound humility, total mortification, sublime prayer, ardent charity, your firm hope and all your virtues. You are always my spouse, as faithful, pure, and fruitful as ever. May your faith give me believers; your purity, virgins; your fruitfulness, elect and living temples."
35. When Mary has taken root in a soul she produces in it wonders of grace which only she can produce; for she alone is the fruitful virgin who never had and never will have her equal in purity and fruitfulness. Together with the Holy Spirit Mary produced the greatest thing that ever was or ever will be: a God-man. She will consequently produce the marvels which will be seen in the latter times. The formation and the education of the great saints who will come at the end of the world are reserved to her, for only this singular and wondrous virgin can produce in union with the Holy Spirit singular and wondrous things.
36. When the Holy Spirit, her spouse, finds Mary in a soul, he hastens there and enters fully into it. He gives himself generously to that soul according to the place it has given to his spouse. One of the main reasons why the Holy Spirit does not work striking wonders in souls is that he fails to find in them a sufficiently close union with his faithful and inseparable spouse. I say "inseparable spouse", for from the moment the substantial love of the Father and the Son espoused Mary to form Jesus, the head of the elect, and Jesus in the elect, he has never disowned her, for she has always been faithful and fruitful.


after http://catholictreasury.info
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Sunday, February 18, 2007

QUINQUAGESIMA SUNDAY

after Rev. Fr. Leonard Goffine's "The Church's Year"

The Introit of this day's Mass is the sigh of an afflicted soul confiding in God:


INTROIT
Be thou unto me a God, a protector, and a place of refuge, to save me: for thou art my strength and my refuge: and for thy name's sake thou wilt be my leader, and wilt nourish me. (Ps. XXX. 3. 4.) In thee , O Lord, I have hoped, let me never be confounded: deliver me in thy justice, and set me free. (Ps. XXX. 2.)


COLLECT
O Lord, we beseech Thee, graciously hear our prayers, and unloosing the bonds of our sins, guard us from all adversity. Through our Lord, etc.


EPISTLE
(I. Cor. XIII. 1-13.) Brethren, if I speak with the tongues of men and of angels, and have not charity, I am become as sounding brass or a tinkling cymbal. And if I should have prophecy, and know all mysteries and all knowledge, and if I should have all faith, so that I could remove mountains, and have not charity, I am nothing. And if I should distribute all my goods to feed the poor, and if I should deliver my body to be burned, and have not charity, it profiteth me nothing. Charity is patient, is kind: charity envieth not; dealeth not perversely; is not puffed up; is not ambitious; seeketh not her own; is not provoked to anger; thinketh no evil; rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never falleth away: whether prophecies shall be made void, or tongues shall cease, or knowledge shall be destroyed. For we know in part, and we prophesy in part: but when that which is perfect is come, that which is in part shall be done away. When I was a child, I spoke as a child, I understood as a child, I thought as a child: but when I became a man, I put away the things of a child. We see now through a glass in a dark manner; but then face to face. Now I know in part; but then I shall know even as I am known. And now there remain faith, hope, charity, these three: but the greatest of these is charity.


EXPLANATION In this epistle St. Paul speaks of the necessity, the excellence and the nature of true charity. He says that all natural and supernatural gifts, all good works, even martyrdom, cannot save us if we have not charity; because love alone can render our works pleasing to God. Without charity, therefore, though ever so many prayers be recited, fasts observed , and good deeds performed, nothing will be acceptable to God, or merit eternal life. Strive then, O Christian soul, to lead a pious life in love, and to remain always in the state of grace.

Can faith alone, as the so-called Reformers assert, render man just and save him?
Faith alone, however strong, though it could move mountains, without love, that is, without good works performed for love of God and our neighbor, can never justify or save us. For, when St. Paul says, that man is justified by faith without works, (Rom. III. 28.; XI: 6.; Eph. II. 8. 9.) he means to refer to those works which were performed by command of the law of Moses, and which, as they were external and without true charity, were of no avail; he did not refer to those works which are performed in a state of grace with a lively, love-inspired faith. Therefore the same Apostle writes to the Galatians: (Gal. V. 6.) Faith only availeth which worketh by charity; to Titus: (Tit. III. 8.) It is a faithful saying: and these things I will have thee affirm constantly: that they who believe in God, may be careful to excel in good works. These things are good and profitable unto men; and he exhorts the Colossians (Colos. I. 10.) to be fruitful in every good work. St. James confirms the same by saying: (James II. 17-24.) So faith if it have not works, is dead in itself; by works man is justified and not by faith only. That this is the true doctrine of Christ is evident from His own words, when He says: "Every tree that bringeth not forth good fruit, shall be cut down and shall be cast into the fire." (Matt. VII. 19.) At the day of judgment Christ will demand good works from all men, (Matt. XXV. 35.) and will not judge them only according to their faith, but by their good works, which true faith must always produce. Would Christ and His apostles demand good works, if faith alone be sufficient? "The devil's also believe and tremble," (Apoc. XX. 12., James II. 19.) they believe, but they are not saved, and their faith but increases their torments. Therefore, the assertion that faith without good works is sufficient for justification and salvation, is plainly against the doctrine of Christ and His Church, and must of necessity lead man to vice and misery, as shown by the history of the unhappy separation of the sixteenth century

Are good works available which are performed in the state of mortal sin ?
Good works performed while in a state of mortal sin avail nothing in regard to eternal life, writes St. Lawrence Justinian, but aid in moderating the punishment imposed for disobedience and the transgression of God's commandments. They bring temporal goods, such as honor, long life, health, earthly happiness, etc.; they prevent us from falling deeper into sin, and prepare the heart for the reception of grace; so the pious Person writes: "Do as much good as you can, even though in the state of mortal sin, that God may give light to your heart."

ASPIRATION O God of love, pour the spirit of true charity into my heart that, according to the spirit of St. Paul, I may endeavor to be always in a state of grace; that all my works may be pleasing to Thee, and meritorious for me.

GOSPEL (Luke XVIII. 31-43.) At that time, Jesus took unto him the twelve, and said to them Behold, we go up to Jerusalem, and all things shall be accomplished which were written by the prophets concerning the Son of Man. For he shall be delivered to the Gentiles, and shall be mocked, and scourged, and spit upon; and after they have scourged him, they will put him to death; and the third day he shall rise again. And they understood none of these things, and this word was hid from them, and they understood not the things that were said. Now it came to pass, when he drew nigh to Jericho, that a certain blind man sat by the way-side, begging. And when he heard the multitude passing by, he asked what this meant. And they told him that Jesus of Nazareth was passing by. And he cried out, saying: Jesus, Son of David, have mercy on me. And they that went before rebuked him, that he should hold his peace. But he cried out much more: Son of David, have mercy on me. And Jesus standing, commanded him to be brought unto him. And when he was come near, he asked him, saying: What wilt thou that I do to thee? But he said: Lord, that I may see. And Jesus said to him: Receive thy sight; thy faith hath made thee whole. And immediately he saw, and followed him, glorifying God: and all the people, when they saw it, gave praise to God.

Why did Christ so often foretell His passion to His disciples?
Because He wanted to show how great was His desire to suffer for us, for we speak often of that which we crave; and because He wished His disciples when they should see Him treated as a criminal and martyred, not to think evil of Him, or imagine themselves deceived, but remember that He had foretold all minutely that all happened of His own will.

Did not the disciples understand anything of what He predicted in regard to His future sufferings?
They may, certainly, have well understood He was to suffer, for which reason Peter tried to dissuade Him from it; (Matt. XVI. 22.) but they did not comprehend why or for what He would suffer, or how He would rise again. All this the Holy Ghost gave them to understand, after it had come to pass. (John XIV. 26.) The light of the Holy Ghost is of so much value, that without it even the clearest doctrines of faith are not understood.

Why does Christ so often call Himself the Son of Man?
He wished to show, in the Jewish way of speaking, He was also man, a descendant of Adam, and that we should be humble, and not seek or desire high titles.

Why did the blind man call Christ the Son of David?
Because, like all the Jews, he believed that the Messiah, according to humanity, would be of the house of David, as was promised. (Ps. CXXXI. 11.)

Why did Christ ask the blind man: What wilt thou that I do to thee?
This He asked, not because He was unaware of the blind man's wish, but to enable him the better to prove his faith and hope that through Christ he would receive his sight; and to teach us how willing He is to help us, and how it pleases Him if we confidingly place our wants before Him. We should learn from this blind man, who would not be restrained by the passing crowd in his ardent and reiterated request, not to pay attention, in the work we have commenced, to human respect, or human judgment, but to persevere, and not allow ourselves to be led astray by the world's mockery or contempt. We should also learn to be grateful to God, and faithfully cling to Him, if He has once opened the eyes of our mind, and healed our spiritual blindness, which is far more deplorable than physical blindness, for nothing can be more miserable than not to see and understand God, not to know what is necessary for our salvation, and what is pernicious.

Why is this gospel read on this Sunday?
The Church wishes to remind us of the painful passion and death of Jesus, and to move us by the contemplation of those mysteries to avoid and despise the wicked, heathenish amusements of carnival, sinful pleasures which she has always condemned, because they come from dark paganism, and, to avert the people from them, commands that during the three days of carnival the Blessed Sacrament shall be exposed for public adoration, sermons given, and the faithful exhorted to have recourse at this time to the Sacraments of Penance and the Blessed Sacrament of the Altar, with the reception of which Pope Clement XIII. (Breve, 23. June 1765) connected a plenary indulgence. A true Catholic will conform to the desire of his holy Church, considering the words which St. Augustine spoke, at this time, to the faithful, "The heathens (as also the wordly people of our days) shout songs of love and merriment, but you should delight in the preaching of the word of God; they rush to the dramatic plays, but you should hasten to Church; they are intoxicated, but you should fast and be sober."

PRAYER O most benign Jesus! who didst so desire to suffer for us, grant, that we may willingly suffer for love of Thee; that we may hate and flee from the detestable pleasures of the world and the flesh, and practice penance and mortification, that by so doing we may merit to be released from our spiritual blindness to love Thee more and more ardently, and finally possess Thee forever.

INSTRUCTION ON LENT

Who instituted Lent?
According to the fathers of the Church, Justin and Irenaeus, the fast before Easter was instituted and sanctified by Christ Himself; according to the saints Leo and Jerome, the holy apostles ordained it given by Jesus.

Why has the Church instituted this fast forty days before Easter?
To imitate Christ who fasted forty days; to participate in His merits and sufferings; to subject our flesh by voluntary mortification to the spirit, and to mortify our evil desires as did St. Paul; (Col. I. 24.) to enable us to lead a pure life, and thus prepare for the holy festival of Easter, and the reception of the divine Lamb, Jesus: and, finally, to render God satisfaction for our sins, and do penance, as Pope Gregory says, for the sins of one whole year by one short fast, lasting only the tenth part of a year.

Was the fast of Lent observed in early times as in the present?
Yes, but more strictly; for the people of the early ages not only abstained from meat, but also from all that which is connected with it, such as eggs, butter, cheese, etc., even from wine and fish, although this was not the general command of the Church; they fasted all day, and only ate in the evening after vespers, in remembrance of which, vespers are now said before dinner-time, because the Church, as a kind mother, now permits the supper to be changed into a dinner, and also allows something to be taken in the evening, that the body may not be too much weakened, and become unfit for labor. How much does this ancient custom put to shame the Christians of to-day who think the fast in our times too severe! "But," asks St. Ambrose, "what sort of Christians are they? Christ, who never sinned fasted for our sins, and we will not fast for our own great and numerous offences?"

How should the holy season of Lent be spent?
As according to the teaching of St. Leo, the main thing in fasting is not that the body be deprived of food, but that the mind at the same time be withdrawn from wickedness, we should endeavor during Lent, not only to be temperate in eating and drinking, but especially to lead a modest life, sanctifying the days by persevering prayer and devoutly attending church.

PRAYER AT THE BEGINNING OF LENT
Almighty God! I unite myself at the beginning of this holy season of penance with the Church militant, endeavoring to make these days of real sorrow for my sins and crucifixion of the sensual man. O Lord Jesus! in union with Thy fasting and passion, I offer Thee my fasting in obedience to the Church, for Thy honor, and in thanksgiving for the many favors I have received, in satisfaction for my sins and the sins of others, and that I may receive the grace to avoid such and such a sin, N. N. and to practice such and such a virtue, N. N.

after www.truecatholic.org

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Saturday, February 17, 2007

St. LOUIS DE MONTFORT - fragments form "TRUE DEVOTION TO OUR LADY"

Ch 1: Necessity of Devotion to Our Lady

1. Mary's part in the Incarnation

14. With the whole Church I acknowledge that Mary, being a mere creature fashioned by the hands of God is, compared to his infinite majesty, less than an atom, or rather is simply nothing, since he alone can say, "I am he who is". Consequently, this great Lord, who is ever independent and self-sufficient, never had and does not now have any absolute need of the Blessed Virgin for the accomplishment of his will and the manifestation of his glory. To do all things he has only to will them.
15. However, I declare that, considering things as they are, because God has decided to begin and accomplish his greatest works through the Blessed Virgin ever since he created her, we can safely believe that he will not change his plan in the time to come, for he is God and therefore does not change in his thoughts or his way of acting.
16. God the Father gave his only Son to the world only through Mary. Whatever desires the patriarchs may have cherished, whatever entreaties the prophets and saints of the Old Law may have had for 4,000 years to obtain that treasure, it was Mary alone who merited it and found grace before God by the power of her prayers and the perfection of her virtues. "The world being unworthy," said Saint Augustine, "to receive the Son of God directly from the hands of the Father, he gave his Son to Mary for the world to receive him from her." The Son of God became man for our salvation but only in Mary and through Mary. God the Holy Spirit formed Jesus Christ in Mary but only after having asked her consent through one of the chief ministers of his court.
17. God the Father imparted to Mary his fruitfulness as far as a mere creature was capable of receiving it, to enable her to bring forth his Son and all the members of his mystical body.
18. God the Son came into her virginal womb as a new Adam into his earthly paradise, to take his delight there and produce hidden wonders of grace. God-made-man found freedom in imprisoning himself in her womb. He displayed power in allowing himself to be borne by this young maiden. He found his glory and that of his Father in hiding his splendours from all creatures here below and revealing them only to Mary. He glorified his independence and his majesty in depending upon this lovable virgin in his conception, his birth, his presentation in the temple, and in the thirty years of his hidden life. Even at his death she had to be present so that he might be united with her in one sacrifice and be immolated with her consent to the eternal Father, just as formerly Isaac was offered in sacrifice by
Abraham when he accepted the will of God. It was Mary who nursed him, fed him, cared for him, reared him, and sacrificed him for us. The Holy Spirit could not leave such wonderful and inconceivable dependence of God unmentioned in the Gospel, though he concealed almost all the wonderful things that Wisdom Incarnate did during his hidden life in order to bring home to us its infinite value and glory. Jesus gave more glory to God his Father by submitting to his Mother for thirty years than he would have given him had he converted the whole world by working the greatest miracles. How highly then do we glorify God when to please him we submit ourselves to Mary, taking Jesus as our sole model.
19. If we examine closely the remainder of the life of Jesus Christ, we see that he chose to begin his miracles through Mary. It was by her word that he sanctified Saint John the Baptist in the womb of his mother, Saint Elizabeth; no sooner had Mary spoken than John was sanctified. This was his first and greatest miracle of grace. At the wedding in Cana he changed water into wine at her humble prayer, and this was his first miracle in the order of nature. He began and continued his miracles through Mary and he will continue them through her until the end of time.
20. God the Holy Spirit, who does not produce any divine person, became fruitful through Mary whom he espoused. It was with her, in her and of her that he produced his masterpiece, God-made-man, and that he produces every day until the end of the world the members of the body of this adorable Head. For this reason the more he finds Mary his dear and inseparable spouse in a soul the more powerful and effective he becomes in producing Jesus Christ in that soul and that soul in Jesus Christ.
21. This does not mean that the Blessed Virgin confers on the Holy Spirit a fruitfulness which he does not already possess. Being God, he has the ability to produce just like the Father and the Son, although he does not use this power and so does not produce another divine person. But it does mean that the Holy Spirit chose to make use of our Blessed Lady, although he had no absolute need of her, in order to become actively fruitful in producing Jesus Christ and his members in her and by her. This is a mystery of grace unknown even to many of the most learned and spiritual of Christians.

after http://catholictreasury.info

"Assumption" by Richard Carshew
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Sunday, February 11, 2007

Lourdes - collection of videos

Notre-Dame de Lourdes, in the Department of Hautes Pyrenées, France, is far-famed for the pilgrimage of which it is a centre and for the extraordinary events that have occurred and still occur there. Thousands of people singing the Salve Regina at the end of the daily torchlight Rosary procession in Lourdes, France.







Lourdes 11th-14th February 2008 - Jubilee Year celebration started





Song of Bernadette - movie trailer


History of Lourdes apparitions
The pilgrimage of Lourdes is founded on the apparitions of the Blessed Virgin to a poor, fourteen-year-old girl, Bernadette Soubiroux. The first apparition occurred 11 February, 1858. There were eighteen in all; the last took place 16 July, of the same year. Bernadette often fell into an ecstasy. The mysterious vision she saw in the hollow of the rock Massabielle was that of a young and beautiful lady. "Lovelier than I have ever seen" said the child. But the girl was the only one who saw the vision, although sometimes many stood there with her. Now and then the apparition spoke to the seer who also was the only one who heard the voice. Thus, she one day told her to drink of a mysterious fountain, in the grotto itself, the existence of which was unknown, and of which there was no sign, but which immediately gushed forth. On another occasion the apparition bade Bernadette go and tell the priests she wished a chapel to be built on the spot and processions to be made to the grotto. At first the clergy were incredulous. It was only four years later, in 1862, that the bishop of the diocese declared the faithful "justified in believing the reality of the apparition". A basilica was built upon the rock of Massabielle by M. Peyramale, the parish priest. In 1873 the great "national" French pilgrimages were inaugurated. Three years later the basilica was consecrated and the statue solemnly crowned. In 1883 the foundation stone of another church was laid, as the first was no longer large enough. It was built at the foot of the basilica and was consecrated in 1901 and called the Church of the Rosary. Pope Leo XIII authorized a special office and a Mass, in commemoration of the apparition, and in 1907 Pius X extended the observance of this feast to the entire Church; it is now observed on 11 February. On an errand with her sister Marie and school friend Jeanne to collect firewood outside the town of Lourdes, Bernadette is left behind when her companions warn her not to wade through the cold river by the Massabelle caves for fear of taking ill. About to cross anyway, Bernadette is distracted by a strange breeze and a change in the light. Investigating the cave, she finds a beautiful lady standing in brilliant light, holding a pearl rosary. She tells her sister and friend, who promise not to tell anyone else, but of course they do, and the story soon spreads all over town. Many, including Bernadette's Aunt Bernarde, believe her and stand up for her with her disbelieving parents, but Bernadette faces civil and church authorities alone. Repeatedly questioned, she stands solidly behind her outlandish story and continues to return to the cave as the lady has asked. She faces ridicule as the lady tells her to drink and wash at a spring that doesn't exist, but digs a hole in the ground and uses the wet sand and mud. The water begins to flow later and exhibits miraculous healing properties. The lady finally identifies herself as "the Immaculate Conception". Civil authorities try to have her declared insane, while the Church wants a formal investigation to find out if Bernadette's a fraud, insane, or genuine. They conclude that her experiences are real




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Saturday, February 10, 2007

But while men were asleep, his enemy came and oversowed cockle among the wheat and went his way Matt 13:25.

Our Lord gave us explanation of this passage: 'the enemy ... is the devil' (Matt 13:39). Modern 'enlightened' people do not even believe in devil's existence. But history proved this beyond doubt and so many times. In Paradise, satan sow cockle in hearts of Adam and Eve and made them disobedient to God. He did it out of envy for they were created to possess God eternally. The enemy of mankind sowed the cockle also in the heart of Cain and his descendants and in the end they perished in the Flood. He did it to the son of Noah, Cham whose descandants fell into idolatry and unrighteousness. He did it even to Jesus' disciples - for one denied Him, and the other betrayed Him, and later on, how many proved unworthy among His chosen followers? He does it still today, he sows cockle always, which usually affects the faith through growing indifference which can even transform into enmity or iniquity. The job he does is a very simple one. All he has to do is to use some false or reckless friends, or some of the anti-religious newspaper or book. He can also use political movements, like socialism or communism which are full of evil. In their programs they present religion is a private matter, encourage atheism, apostasy and free-thinking. In their papers they often ridicule priests in every possible way, be it in written word or in 'satirical pictures'. And most of all they attack Christian moral values. They support and propagate the evil of abortion in the name of 'women's right to free chioce' and present this evil as a social and moral law. They propagate divorce and encourage the evil of cohabitation with the view that marriage is not necessary at all. Let us be watchful for we cannot ignore danger like this. This is a serious danger to our children and subordinates. Let us pray for the fellow Christians around the world: 'Watch ye, and pray that ye enter not into temptation' Matt 26:41
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Monday, February 05, 2007

SAINT AGATHA - Virgin and Martyr (†251)

Spiritual Bouquet: Pray for those who persecute and calumniate you. St. Matthew 5:44

Saint Agatha was born in Sicily of rich and noble parents, a child of benediction from the first, for she was promised to her parents before her birth, and consecrated from her earliest infancy to God. In the midst of dangers and temptations she served Christ in purity of body and soul, and she died for love of chastity. Quintanus, who governed Sicily under the Emperor Decius, had heard the rumor of her beauty and wealth, and he made the laws against the Christians a pretext for summoning her from Palermo to Catania, where he was at the time. “O Jesus Christ!” she cried, as she set out on this dreaded journey, “all that I am is Thine; preserve me against the tyrant.”

And Our Lord did indeed preserve one who had given herself so utterly to Him. He kept her pure and undefiled while she was imprisoned for a whole month under charge of an evil woman. He gave her strength to reply to the offer of her life and safety, if she would but consent to sacrifice to the gods, “Christ alone is my salvation!” When Quintanus turned from passion to cruelty, and cut off her breasts, Our Lord sent the Prince of the Apostles to heal her. She told the elderly gentleman who appeared to her that she was Christian and desired no treatment, for her Lord could cure her by a single word. He smiled, identified himself as Saint Peter, and said: “It is in His name that you will be healed.” And when he disappeared, she saw that her wounds were healed and her flesh made whole. But when she was rolled naked upon potsherds, she asked that her torments might be ended. Her Lord heard her prayer and took her to Himself.

Saint Agatha gave herself without reserve to Jesus Christ; she followed Him in virginal purity, and then depended upon Him for protection. And to this day Christ has shown His tender regard for the very body of Saint Agatha. Again and again, during the eruptions of Mount Etna, the people of Catania have exposed her veil for public veneration, and found safety by this means. In modern times, on opening the tomb in which her body lies waiting for the resurrection, they beheld the skin still entire, and experienced the sweet fragrance which issued from this temple of the Holy Ghost.

Reflection. Purity is a gift of God: we can gain it and preserve it only by care and diligence in avoiding all that may prove an incentive to sin.

Sources: Les Petits Bollandistes: Vies des Saints, by Msgr. Paul Guérin (Bloud et Barral: Paris, 1882), Vol. 2; Little Pictorial Lives of the Saints, a compilation based on Butler’s Lives of the Saints and other sources by John Gilmary Shea (Benziger Brothers: New York, 1894).

after www.magnificat.ca


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"In the Hands of the Living God" - fragments of chapter 4 of the book entitled "In the silence of Mary- the life of Mother Mary of Jesus Carmelite Prioress and Foundress 1851-1942". In this chapter we shall follow Sister's Mary of Jesus spiritual development and growing intimacy with God - described mostly in her own words. Part 4.

It was a doctor who told Prioress that she ought to be left to pray all day, for nothing else would cure her, and added, borrowing from St Teresa's own metaphor: "A lovely butterfly will come out of that cocoon!" (Interior Castle: 5th Mansion, Ch.ii). One after another, all those in authority gave the same reassurance. It was God: she must let Him do as He pleased. This was not until a year, or perhaps even eighteen months, had gone by. It is sometime in 1875 that she writes: 'Impossible to tell all the humiliations and sufferings I had to go through before reaching the point of living absolutely alone under the glance of God.''Our Mother has authorized me once and for all not to strain my head - to do nothing but God's will when it is impossible to work. One thing reassures me: that since I am forbidden to force my head, I am in obedience. M. le Superieur has told me I must not even want to work when God does not wish it. I must not persist, as I have so often done, in acting feverishly and obstinately when I felt I ought no to'. A little later, he forbade her even to ask permission to go back to ordinary life. Yet still she worried: 'They tell me I risk nothing, that I ought to surrender to God. But they do not understand how unfaithful I can be'. Another note, seemingly to her confessor, accuses herself of infidelity. 'Although you have decided that I ought not to struggle against the power that prevents me from working, I still try too much, and sometimes I continue longer than God wants; not very long, but long enough to wound His love'. Side by side with this suffering went that of an intense interior purification, and equally strange and new development in her prayer itself. 'Sometimes' she writes, 'He invades my whole being like a consuming fire, with a vehemenece that makes me tremble to the roots of my being. He wants to destroy and consume in me everything that could wound the eyes of His love or impede His action'. 'It seems to me that an interior fire, and intense sorrow falls on me, pressing and destroying the passions, and I never feel myself more dead, more detached from everything than after these different operations of God that I can neither understand nor explain, but which come from Him, I hope'. One rather pathetic note reads thus: 'Ask Him to destroy this terrible "me" ', while another asks if it is possible that God could bestow His favours on a soul in a state of sin. 'After the suffering that comes from God, comes that of the devil. When he surrounds me, wakens pride and self-love, I suffer, and there is an operation in my soul that I cannot define. it seems as if I burn, as if a mighty power and suffering coming from God is breaking me, and without thinking, struggling, speaking, I think I resist the devil, and escape by surrendering unlimitedly to this suffering. Calm returns, but sometimes a feeling of fear makes itself felt when my soul can submit nothing'. This last note is echoed over and over again: perhaps of all her suffering, the lack of detailed direction and advice was the heaviest. 'Sometimes I tremble, alone in the unknown'. 'I have no other security than fidelity and a feeling deep within me which says: "This is God". Ought i, can I let myself be led entirely by this interior guide?' 'The greater my powerlessness, the greater my need of being guarded and guided'. 'I suffer more than ever from not being able to submit anything'.

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Saturday, February 03, 2007

Saint Blaise, Bishop and Martyr


Prayer to Saint Blaise. Dear bishop and lover of souls, you willingly bore heavy crosses in faithful imitation of Jesus. Similarly, with Christlike compassion you cured many sufferers. Than after undergoing horrible torture, you died as a martyr for Christ. Obtain a cure for these {describe the afflictions} ills if this is agreeable to God. Amen


Through the intercession of Saint Blaise,
bishop and martyr, may God deliver you from ailments of the throat and from every other evil. In the name of the Father, and of the Son, and of the Holy Spirit.
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Mother of Grace, pray for us!

With this second title we acknowledge and praise Mary as the Mother of God. Through her, Jesus who came to visit us not as a temporal judge with power and authority but in contrary as a personification of goodness, salvation and grace. Mary is so rightly praised as the Mother of Grace. St Ambrose reminds us that Blessed Virgin Mary was the only human being filled with grace, for God Himself, originator of Grace, indwell in her womb. She had her motherly influence and authority over Jesus, the Source of every grace. She use this privilege to intercede for us. She only said "They have no wine" (John 2:3) and Jesus performed His very first miracle!
The great sinner, who in despair thought himself lost, once came to visit St Bernard. The saintly Doctor advised him to find his confidence in Mary! This helped the poor sinner to focus on her and miracle was granted him. He converted, praised and venerated Mary as the Mother of Grace up to the last moment of his life. Let us remember this example in moments of temptation to pusillanimity. We can pray with childlike simplicity: Oh Mary, full of Grace, Mother of Mercy, look how greatly have I sinned, how enslaved I am and take pity on me. O Mother of Jesus, intercede for me! Remember Mary whenever you would worry about salvation of your children or friends. Always turn to her with all your heart, even if all seems to be lost. The grace can come in the last moment. Let us remember the Angel of God words: "Fear not, Mary, for thou hast found grace with God" (Luke 1:30).
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Thursday, February 01, 2007

The Month of the Purification


"In the Hands of the Living God" - fragments of chapter 4 of the book entitled "In the silence of Mary- the life of Mother Mary of Jesus Carmelite Prioress and Foundress 1851-1942". In this chapter we shall follow Sister's Mary of Jesus spiritual development and growing intimacy with God - described mostly in her own words. Part 3.

(ii) 1873 - 1876

Two months after her Profession, the elections came round and brought the fulfilment of the second part of the prediction made to her as a postulant. The community wished to leave Mother Mary of the Blessed Trinity free to prepare for the long-projected English Foundation, and elected in her stead Mother Mary of the Presentation. A humble, capable Religious, she had already held office some years previously , and was beloved of the whole house; all who knew her concurred in describing her as holy. It seems that she had not been one of the few in favour of Sister Mary of Jesus during the preceding year, for the latter writes: 'God, ever present, ever the same under the veils, now resided for me in a Mother whose cross i was before being her daughter.' Mother Mary of the Presentation was led by ordinary paths, and seems to have has a real dread of having to deal with a soul who was led otherwise. Before long, to her undisguised distress, she found herself called upon to guide Sister Mary of Jesus in very extraordinary ways. The whole relationship of these two souls became a lovely study in the true supernatural spirit of faith. The young Sister, on her side, realized that she was a burden and an anxiety, humanly speaking, to her Prioress. Nevertheless, she went to her as to God's appointed representative, and put her soul into her hands as readily and openly s if the Prioress had had full comprehension of her state. The latter was no less supernatural; she made no attempt to guide Sister Mary of Jesus in detail or by her own light, but kept herself absolutely free for God to use her or not, as He pleased. It was she who told young Sister, just before the English Foundation left Paris, what had often happened. 'I would like you to know' she said, 'what power there is in the spirit of faith as you practised it when I was your Prioress I sometimes found myself obliged to give you advice that I neither understood nor practised myself.' When she did not thus feel God's impulse, she gave as sole and formal obedience the injunction to surrender utterly to God, to do nothing and to desire nothing save what He seemed to wish, and to be guided by Him. Thus, by her selfness, she became what Sister Mary of Jesus gratefully called her 'the most wonderful assistent of God during these years of suffering and of grace'.
Some three months after Profession, that is, round about December 1873, Sister Mary of Jesus' health began to give way....she gives no details...except to mention that it did not prevent her from working or from following community life. It seems to have lasted well into 1875, for a note written in that year runs: 'This difficulty (of being able to do nothing but pray) has greatly increased recently since my health improved'. The purely physical malady was a simple enough matter to deal with, and a letter from Mother of the Blessed Trinity after the latter had gone to St Denis, mentions that she is doing everything in her power to rebuild Sister Mary of Jesus' strength. There were, however, other developments which followed close upon this physical trial. This is how she herself described what happened. 'As soon as I begin to act and to want act, an indefinable pain seizes on my head and compels me to give whether I will or no, after a longer or shorter period of struggle. Sometimes I can persist and offer some slight resistance, but I feel that I am struggling with God, and cannot do so for long. The more I resist, the worse the pain in my head grows, until I reach a point where I can no longer see, and I have an overwhelming sensation that I am resisting (or trying to resist, for my persistence is useless) the will of God'.

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