NO GREATER LOVE THAN THIS THAT ONE SHOULD LAY DOWN HIS LIFE FOR HIS FRIENDS JN. 15:13
As already explained, love demands sacrifice. The depth of love one has for another can only be measured by the amount of sacrifice he offers for him. God sent His Son who is co-equal with Him in glory and dignity to come and partake in our human nature, so as to rise the poor miserable mortals to share in His glory (Roms. 8:17). This is love that surpasses all human comprehension. In addition to this, being in human nature, God the Son reduced Himself to the position of a slave (Ph. 2:6-9), and accepted all sorts of suffering, pains, insults, humiliation and shameful death on the Cross so as to atone for all the sins of man and reconcile him back to God.

Now, He is calling us to reciprocate the love He has shown to us by loving Him more than the transitory pleasures of the world -“do not love the world or what is in the world. If anyone does love the world, the love of the Father finds no place in him, because everything there is in the world: disordered bodily desires, disordered desires of the eyes, pride in possession is not from the Father but is from the world. And the world, with all its disordered desires is passing away. But whoever does the will of God remains forever” (1John 2:15-17). This love of the world include: dressing in the way that pleases the world, thereby creating scandals (cf Matt. 18:6-7) and attacking the holiness of the children of God (cf. Matt.5:28), evil gathering, seeking vainglories and empty praises of the world, training your family with the standard set by the modern world, deliberate act in conjugal love to prevent pregnancy (Gen. 38:9), enjoying worldly films, lack of justice, truthfulness and fear of God in the purist of the things of life. Indeed the world and all that it offers are mere shadows, vanities that may distract us and separate us from the love of God (Rom. 8:35).
The passage quoted above (Rom. 8:17) says that we must share in His suffering before we can share in His glory. And that is why God permits crosses, tribulations and sufferings to befall His lovers, through which He measures the love they have for Him (cf. James 1:2); sometimes, it demands giving up our life for Him. We are also expected to give up time for some worldly enjoyments, so as to create time for daily prayers, attending masses, visit of the Blessed Sacrament, time to work in the Lord's vineyard and time to acquire the knowledge of God.
St. Paul said: “my life is already being poured away as a libation” (2Tim. 4:6). Indeed, love of God must be expressed by often denying the flesh, those comfort and pleasures it loves and sacrifice them so as to acquire Divine graces. That is why giant lovers of God like St. Bridget of Sweden prays for nine hours in a day before the Blessed Sacrament. Blessed Cyprian Tansi do often pray the Rosary throughout the night, and lived in a monastery where each member has a specific number of words to speak in a day. St. Magdalen de Pazzi who often received visions and visits from the suffering souls in purgatory offers great sacrifices for their release; sometimes, she exposes herself to excessive cold or hot weather. This same love of God inspired the holy martyrs and virgins like St. Potamiena, St. Agatha, St. Lucy, St. Agnes, St. Cecilia, St. Maria Goretti, St. Philomena etc to reject all the earthly promises made to them and accepted to endure painful tortures till death; instead of offering sacrifice to false gods or defiling their bodies -“If any man wants to follow Me, let him deny himself, and take up his Cross, and follow Me. For he that will save his life (i.e comfort of the flesh), shall lose it; and he that shall lose his life for My sake, shall find it. For what does it profit a man; if he gain the whole world, and suffer the loss of his own soul? Or what exchange shall a man give for his soul?” (Matt. 16:24-26).

Credit: picture is Giotto's "Pentecost"
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Ember Wednesday

GOD SO LOVE THE WORLD THAT HE SENT HIS ONLY BEGOTTEN SON THAT WHOEVER BELIEVES IN HIM WILL NOT PERISH BUT HAVE LIFE EVERLASTING JN.3:16

St. Paul said: “if I speak (i.e. languages) without love, I am no more than a gong booming or a cymbal clashing. And though I have the power of prophecy, to penetrate all mysteries and knowledge and though I have all the faith necessary to move mountains. If I am without love, I am nothing. Though I should give away to the poor all that I possess and even give up my body to be burned. If I am without love, it will do me no good whatever” (1Cor. 13:1-3). We may then begin to imagine here what aspect of love is he talking about.

The Holy Scriptures say: “You must see what great love the Father has lavished on us by letting us be called God's children” (1Jn. 3:1); “This is the revelation of God's love for us, that God sent His only Son into the world that we might have life through Him. Love consists in this: it is not we who loved God, but God loved us and sent His Son to expiate our sins” (1 Jn. 4:9 10). The depth of God's love was shown to the world by sending His Son to die on the cross and opened for us the grace of the Sacraments, as a fountain of graces necessary to lead us to eternal life- “on that day, a fountain will be opened for the house of David and the inhabitants of Jerusalem to cleanse themselves of sin and defilement” (Zach. 13:1-6). It is the cleansing power and merit of the expiatory sacrifice of Jesus on the Cross that make us worthy to be called children of God - “but as many as received Him, He gave them power to be made the sons of God…who are born, not of blood nor of the will of the flesh, nor of the will of man, but of God (i.e. rebirth through the Sacraments, Jn. 1:12-13); “how much more will the blood of Christ, who offered Himself, blameless as He was, to God through the eternal Spirit, purify our conscience from dead actions so that we can worship the living God” (Heb. 9:14).

The main purpose of sending His Son into this world is to restore for mortals, the life of grace; a sharing in the Divine life of God, which was lost in Adam, (without which we remain disgusting in the sight of God - "And we are all became as one unclean, and all our justice as the rag of a menstrous woman: and we have all fallen as a leaf, and our iniquities, like the wind have taken us away" Isa. 64:6). And this life of grace we receive through the Sacraments which Christ established with His death on the Cross. Christ continues to communicate this life of grace through the Sacraments, so that the merits and effects of His death will reach His children in all generations. Therefore, whenever we fail to cherish them with love, gratitude, reverence and good deposition, it amount to abuse of God's love - “No one who believes in Him will be judged; but whoever does not believe is judged already,… and the judgment is this: though the Light has come into the world, people have preferred darkness to the Light” (Jn. 3:18-19).

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The meaning of true love

Love is one of the words that is most widely preached and mentioned these days; at the same time, it is the word that is mostly misunderstood. Every preacher today shout love as the climax of God's expectation from us. What then does it take to love God? By giving us love as the summary of all the commandments, what does God expect from us? Jesus said: “You must love the Lord your God with all your heart, with all your soul, and with all your mind. This is the greatest and the first commandment. The second resembles it: You must love your neighbour as your self. On these two commandments hang the whole law, and the prophets too” (Matt. 22:37-40). An important lesson here is that love of God is the key that opens the door for all the graces needed to attain perfection. We must always bear this in mind: the amount of love that one has for someone or something is measured by the amount of sacrifice he offers for what he loved. And a pure sacrifice as we know is always painful to the flesh. Jesus gave us the guide line to understand this fact clearly:- “for God so love the world that He gave His only begotten Son that whoever believes in Him will not perish but may have life everlasting” (Jn.3:16.) God gave His Son who is co-equal with Him in glory to come and share in our nature: eat, drink and work as we do so as to confer merit to all aspects of our life. When Jesus was about to accomplish this work fully, at the Gethsemane garden, He saw all He was about to suffer for poor mortals: insults, rejection, condemnation, hatred, denial, abandonment, scourging, crowning with thorns, carrying the cross and crucifixion. At the same time, He saw all the ingratitude and neglect with which we are to pay Him for the love He has shown to us; He sweated blood. Nevertheless, because of the love He has for His Father and His beloved ones, He accepted to suffer for poor ungrateful mortals so as to recover His Father's heritage: “that the world will know that I love the Father” (Jn. 14:31)

IF YOU LOVE ME, KEEP MY COMMANDMENTS
We cannot say that we love God, if we are not very fearful to the things that offend Him (cf. 1Jn. 5:3). Jesus stated it clearly: “whoever holds to My commandments and keeps them is the one who loves Me, and whoever loves Me will be loved by My Father. Anyone who does not love Me, does not keep My words. And the word that you hear is not My own: it is the word of the Father who sent Me” (Jn. 14:21-24). We know that it cost much sacrifices to keep Gods commandments, those things we sacrifice in order to obey Him are the signs of our love for Him; they are the measure of the depth of the love we have for Him. Even if a superior or the public authority issue a command contrary to God's commandments; we are called to say with St. Peter: “We must obey God rather than man” (cf. Acts 4:19).

The Holy Scriptures say: “yes, naturally stupid are all who are unaware of God, and who, from good things seen, have not been able to discover Him, Who is or by studying the works, have not recognized the Artificer. If, charmed by their beauty, they have taken these for gods, let them know how much the master of these excels them, since He was the very source of beauty that created them” (Wis.13:1-5 ). Indeed, miserable fools are those who embraces the good things of this world; and forget to ponder how infinitely good is the one who created them, and the more perfect reward He promised to those who loved Him in this world (cf. 1 Jn.3:2, Jn.14:2-3). All the good things and pleasures that we see in this world: riches, positions of authority, honours, foods and drinks, pleasures of the flesh etc. were created by God with the word of His mouth; He allowed His servant, Solomon to taste all these pleasures to the best of his ability, and he finally gave us a lesson that they are all vanities, and futility, chasing after the wind (cf.Eccl.2). Meanwhile, God allows us to be tested with these things so that we may wisely chose Him, who is the source of infinite goodness and joy; the real happiness that last forever. That is why keeping Gods commandments demands contempt of the world, mortification of the flesh, love of poverty, love of the cross etc. with these weapons, we can fight to contempt all that the world will offer in opposition to Gods commandments.

Here Are The Ten Commandments As Explained By The Holy Roman Catholic Church

I. I AM the Lord thy God: Thou shall not have strange gods before Me.
COMMANDS: faith, hope, love, and worship of God, reverence for Holy things; prayer.
FORBIDS: idolatry, superstition, spiritism, tempting God, sacrilege, attendance at false worship

ii. Thou shall not take the name of the Lord thy God in vain
COMMANDS: reverence in speaking about God and holy things; the keeping of oaths and vows.
FORBIDS: blasphemy, the irreverent use of God's name, speaking disrespectfully of holy things, false oaths and breaking of vows

iii. Remember thou keep holy the Sabbath day.
COMMANDS: going to Church on Sundays and Holy Days of Obligation, and abstaining from servile work.
FORBIDS: Missing Sunday Mass through one's own fault, unnecessary servile work, public buying and selling; court trials.

iv. Honour thy father and mother
COMMANDS: Love, respect, obedience on the part of children; care on the part of parents for the spiritual and temporal welfare of their children; obedience to civil and religious superiors.
FORBIDS: hatred of parents and superiors; disrespect, disobedience

v. Thou shall not kill
COMMANDS: safeguarding of one's own life and bodily welfare and that of others
FORBIDS: unjust killing, suicide, abortion, sterilization, dueling, endangering life of self or others

vi. Thou shall not commit adultery
COMMANDS: Chastity in thought, word and deed.
FORBIDS: obscene speech, impure actions alone or with others

vii. Thou shall not steal
COMMANDS: respect for the property and rights of others; the paying of just debts; paying just wages to employees; integrity in public officials.
FORBIDS: theft; damage to the property of others; not returning found or borrowed articles; giving unjust measure or weight in selling; not paying just wages; bribery; graft; cheating; fraud; accepting stolen property; not giving an honest day's work for wages received; violation of contract.

viii. Thou shall not bear false witness against thy neighbour
COMMANDS: truthfulness, respect for the good name of others; the observance of secrecy when required.
FORBIDS: lying, injury to the good name of others, slander, talebearing, rash judgment, contemptuous speech, and the violation of secrecy.

ix. Thou shall not covet thy neighbours wife
COMMANDS: Purity in thought.
FORBIDS: willful impure thoughts and desires

x. Thou shall not covet thy neighbour's goods.
COMMANDS: respect for the right of others.
FORBIDS: the desire to take, to keep, or to damage the property of other

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Novena to the Holy Ghost - starts Friday after Ascension until Vigil of Pentecost.

Dear All, we need to start serious preparation for the Feast of Pentecost and traditionally we pray the Novena in honour of the Holy Ghost, the third Person of the Holy Trinity. I have chosen the best website offering the good selection of Holy Ghost Novena's to chose from and in particular can be helpful to those who are not familiar with praying Novenas. The oldest one is the Novena for the Seven Gifts of the Holy Spirit. Please follow the link HERE to find the page of interest (not all links work on this website). Therefore I also present another link with the Novena from this blog HERE
and also petition Novena to the Holy Ghost HERE

I had a great difficulty to chose the picture for this post. After lengthy considerations I have decided in favour of the beautiful picture by Anton Raphael Mengs depicting the descend of the Holy Spirit on the Blessed Virgin Mary and Apostles. It looks great on my desktop.

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A promise of the Holy Spirit - from the writings of the Church Fathers:

The sending of the Holy Spirit - A reading from the treatise of Irenaeus Against the Heresies, 2nd century

The living water of the Holy Spirit - From a catechetical instruction by Cyril of Jerusalem, 4th century

The work of the Holy Spirit - From the Treatise On the Holy Spirit by Basil the Great, 4th century

The Spark of the divine Love within you - From the Detailed Rules for Monks by Basil the Great, 4th century

The coming of the Holy Spirit - From the Treatise On the Holy Spirit by Basil the Great, 4th century

Where the Spirit of the Lord is, there is freedom - From the Treatise On the Holy Spirit by Basil the Great, 4th century

A promise of the Holy Spirit - Meditations:

The Father will send the Holy Spirit - a meditation on John 14:23-29

When the Counselor Comes - a meditation on John 15:26-16:4

The conviction of the Holy Spirit - a meditation on John 16:5-11

The Spirit will guide you into all the truth - meditation on John 16:12-15

Credit: Daily Scripture Readings and Meditations


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Glorious Mysteries
The Descent of the Holy Spirit, by Fr Hardon SJ

Introduction
The present meditation is on the Third Glorious Mystery of the Rosary, the Descent of the Holy Spirit. The Third Glorious Mystery, is the consummation of all the other Mysteries of the Rosary before what began at Nazareth on earth ended at Jerusalem on earth. We may safely say that the Person who came down on Our Lady at Nazareth was the same Divine Person who came down on those awaiting His coming in Jerusalem. At Nazareth the Angel told Our Lady that the Holy Spirit would come upon her so that she would conceive and bear a Son who would be the Son of the Most High. Thus the Holy Spirit began the work of the Incarnation. As the Spouse of the Holy Spirit, Mary became the Mother of God become Man. That was the beginning. Some thirty-three years intervened then the purpose of that first coming of the Holy Spirit on Our Lady was finally fulfilled when He actually descended and the term we should use descended on the Church and has been descending ever since. I've checked my sources - one Pope after another for centuries back says it was because Mary was with those people in Jerusalem. It was her intercession, her prayer that obtained the coming of the Holy Spirit that her Son had promised but I repeat had promised indeed but conditioned on Mary's intercessory prayer. TO READ WHOLE TEXT CLICK HERE

Credits: after Our Lady of the Rosary - Marian Retreat from
Real Presence Eucharistic Education and Adoration Association

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How to meditate - step by step guide and thoughts good for the purpose

This fragment is taken from the book by Peter Rohrbach 'Conversation with Christ' published by TAN Books:

General purpose: to hold loving conversation with Christ

1. Preparation:
Place oneself in the presence of Christ.
2. Selection of the material:
Read; or study a picture of Christ
Subject of meditation*:
-an abstract idea
-a concrete fact
-source text

3. Consideration:
Reflect upon the material. Ask yourself the questions: who, what, why, for what reason?

4. Conversation: (Core of the Meditation, Colloquy)
Converse with Our Lord about the material. Employ the affections of love, adoration, thanksgiving, sorrow, petition

5.Conclusion
Gratitute to Christ for favours received. Examination of faults during meditation, resolution of further effort in succeeding meditation.

Examples of an idea, facts suitable for daily meditations:

The Ten Commandments:
I I am the Lord thy God; Thou shalt not have strange gods before Me
II Thou shalt not take the name of the Lord thy God in vain
III Remember that thous keep holy the Sabbath day.
IV Honour thy father and mother
V Thou shalt not kill
VI Thou shalt not commit adultery
VII Thou shalt not steal
VIII Thou shalt not bear false witness against thy neighbour
IX Thou shalt not covet thy neighbour's wife
X Thou shalt not covet thy neighbour's goods

The Eight Beatitudes
I. Blessed are the poor of spirit: for theirs is the kingdom of heaven
II. Blessed are the meek: for they shall possess the land
III. Blessedare they that mourn: for they shall be comforted
IV. Blessed are they that hunger and thirst after justice: for they shall have their fill.
V. Blessed are the merciful: for they shall obtain mercy
VI. Blessed are the clean of heart: for they shall see God
VII. Blessed are the peacemakers: for they shall be called the childern of God.
VIII. Blessed are they that suffer persecutions for justice' sake: for their is the kingdom of heaven

The Basic Law of Charity
"Thou shalt love the Lord thy God with they whole heart, and with thy whole soul, and with thy whole mind...
"Thou shalt love thy neighbour as thyself." (Matt 22:37, 39)

The Final Judgment
31 And when the Son of man shall come in his majesty, and all the angels with him, then shall he sit upon the seat of his majesty. 32 And all nations shall be gathered together before him, and he shall separate them one from another, as the shepherd separateth the sheep from the goats: 33 And he shall set the sheep on his right hand, but the goats on his left. 34 Then shall the king say to them that shall be on his right hand: Come, ye blessed of my Father, possess you the kingdom prepared for you from the foundation of the world. 35 For I was hungry, and you gave me to eat; I was thirsty, and you gave me to drink; I was a stranger, and you took me in:
36 Naked, and you covered me: sick, and you visited me: I was in prison, and you came to me.
40 And the king answering, shall say to them: Amen I say to you, as long as you did it to one of these my least brethren, you did it to me.
41 Then he shall say to them also that shall be on his left hand: Depart from me, you cursed, into everlasting fire which was prepared for the devil and his angels. 42 For I was hungry, and you gave me not to eat: I was thirsty, and you gave me not to drink. 43 I was a stranger, and you took me not in: naked, and you covered me not: sick and in prison, and you did not visit me.
45 Then he shall answer them, saying: Amen I say to you, as long as you did it not to one of these least, neither did you do it to me.
Matt 26:31-36, 40-43, 45

The Necessity of Penance
3 And he said to all: If any man will come after me, let him deny himself, and take up his cross daily, and follow me. 24 For whosoever will save his life, shall lose it; for he that shall lose his life for my sake, shall save it. 25 For what is a man advantaged, if he gain the whole world, and lose himself, and cast away himself? 26 For he that shall be ashamed of me and of my words, of him the Son of man shall be ashamed, when he shall come in his majesty, and that of his Father, and of the holy angels
Luke 9:23-26

The Mercy of God
"Come to me, all you that labour, and are burdened, and will refresh you
Take up My yoke upon you, and learn of Me, becasue I am meek, and humble of heart: and you shall find rest to your soul.
Matt 11:28-30

God's Care For Us
5 Blessed is he who hath the God of Jacob for his helper, whose hope is in the Lord his God:
6 Who made heaven and earth, the sea, and all things that are in them. 7 Who keepeth truth for ever: who executeth judgment for them that suffer wrong: who giveth food to the hungry. The Lord looseth them that are fettered: 8 The Lord enlighteneth the blind. The Lord lifteth up them that are cast down: the Lord loveth the just. 9 The Lord keepeth the strangers, he will support the fatherless and the widow: and the ways of sinners he will destroy.
Psalm 145:5-9


Our responsibility to God
7 For none of us liveth to himself; and no man dieth to himself. 8 For whether we live, we live unto the Lord; or whether we die, we die unto the Lord. Therefore, whether we live, or whether we die, we are the Lord's.
Romans 14:7-8


Peace in Christ's Reign
6 For a CHILD IS BORN to us, and a son is given to us, and the government is upon his shoulder: and his name shall be called, Wonderful, Counsellor, God the Mighty, the Father of the world to come, the Prince of Peace. 7 His empire shall be multiplied, and there shall be no end of peace: he shall sit upon the throne of David, and upon his kingdom; to establish it and strengthen it with judgment and with justice, from henceforth and for ever: the zeal of the Lord of hosts will perform this.
Isaiah (9:6-7)

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THE HOLY SPIRIT

Presence of God - O Holy Spirit, teach me to know, to want You, to love You, and to prepare myself to second Your action in my soul.

MEDITATION.
1. The approach of Pentecost reminds us to turn our mind and heart to the Holy Spirit; with His help, we want to know Him better so as to love Him more ardently, invoke Him more fervently, and dispose ourselves in the best manner possible for the furtherance of His action in our soul. The catechism teaches us that there are three Persons, equal and distinct, in God: the Father, the Son, and the Holy Spirit. Ab aeterno the Father, knowing Himself, generates His Word, the perfect, substantial Idea in whom the Father is expressed and to whom He communicates all His goodness, lovableness, divine nature and essence. The Father and the Word, mutually beholding Their infinite goodness and beauty, love each other from all eternity, and the expression of this unitive love is a third Person, the Holy Spirit. As the Word is generated by the Father by way of knowledge, so the Holy Spirit proceeds from the Father and the Son by the way of love. The Holy Spirit is, therefore, the terminus, and the effusion of the reciprocal love of the Father and the Son, an effusion so substantial and perfect that it is a Person, the third Person of the Most Holy Trinity, to whom the Father and the Son, by the sublime fruitfulness of their love, communicates their very own nature and essence, without losing any of it Themselves. Because the Holy Spirit is the effusion of divine love, He is called "Spirit", according to the Latin sense of the word which means air, respiration, the vital breath. In us, respiration is a sign of life; in God, the Holy Spirit is the expression, the effusion of the life and love of the Father and the Son, but a substantial personal effusion, which is a Person. It is in this scene that the third Person of the Blessed Trinity is called the "Spirit of the Father and the Son," and also "the Spirit of love in God," that is, the "breath" of love of the Father and the Son, the "breath" of divine love. It was in this sense that the Fathers of the Church called the Holy Spirit "osculum Patris et Filii," the kiss of the Father and the Son, a "sweet, but secret kiss," according to the tender expression of St Bernard. Let us invoke the Holy Spirit, the Spirit of love, so that He may come to enkindle in our hearts the flame of charity.

2. According to our human concept, a person is a being who is complete and distinct from other beings; a substantial being, existing by itself; an intelligent being, free and capable of willing; and an affectionate being, capable of loving. All this is verified in the Holy Spirit in the most perfect manner: He, the breath of love of the Father and the Son, is a Person, and a divine Person. He is a complete being. He is God, and wholly God, not a part of God; although absolutely equal to the other two divine Persons. He is distinct from them, He is subsistent in Himself, knowing and loving. Becasue the Holy Spirit is a divine Person, we can have relations with Him just as we do with the Father and the Son. The Church invites us to do so proposing to us many beautiful invocations to the Holy Spirit, especially in the hymn Veni Creator Spiritus, in which she mentions all the titles by which the divine Paraclete can be addressed. We can listen to the Hymn now



The Hymn begins by calling the Holy Spirit "Creator Spirit", reminding us that He, together with the Father and the Son, is one only God, our Creator. Then, she invokes Him as our Sanctifier, that is, as the One who diffuses grace in our souls: Imple superna gratia, quae to creasti pectora, fill with heavenly grace the souls which You have created. Although all the external acts of God - such as creation, sanctification of souls redemptions - are common to the three divine Persons, "by a certain relation and, as it were, an affinity which exists between the exterior works and the character proper to each Persons, these works are attributed to one Person rather than to another" (Divinum Illud). Thus the work of sanctification, which is a work of love, is especially attributed to the Holy Spirit, who is the breath of divine love. Leo XIII teaches: "The Holy Spirit gives a sweet, strong impulse, and puts, so to speak, the final touch to the noble work of our eternal predestination" (ibid.) Under this special aspect of Sanctifier, then, the Church urges us to invoke the Holy Spirit. Altissimi donum Dei, fons vivus, ignis, caritas et spiritalis unctio, gift of the Most High God, gift given to our souls to lead them to sanctity; living fount of grace, fire, divine love, spiritual sweetness. And again: Septiformis munere, digitus paternae dexterae, dispenser of the seven gifts by which He makes our spiritual life perfect, finger of the right hand of the Father which indicates to us the road to sanctity. With what joy, love, and desire we should invoke the Holy Spirit, the Sanctifier.

COLLOQUY
..."Holy Spirit, I see You coming down into the soul like the sun which, finding no obstacle, no impediment, illumines everything; I see You descending like a fiery thunderbolt which, in falling, goes to the lowest place it finds and there it reposes, never stopping on the way nor resting on the mountainous or high places but rather in the center of the earth. Thus You, O Holy Spirit, when You come down from heaven with fiery dart of Your divine love, You do not repose in proud hearts or in arrogant spirits, but You make Your abode in souls that are humble and contemptible in their own eyes" (St Mary Magdalen de Pazzi).

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Apparition of St Michael the Archangel on Monte Gargano, May 8th

Today is the Feast day commemorating the Apparition of St Michael, the Archangel, in Gargano, Italy. The feast-day was instituted by Pope Pius V (1566-1572) and the apparition took place in Apulia, on Monte Gargano, kingdom of Naples. The town of Monte Sant’Angelo contains the most famous shrine of the Latin West dedicated to the Archangel Saint Michael.

At the entry to the Basilica and shrine built there centuries ago we can read the inscription: "This is the House of God, the Gate of Heaven, St Michael himself consecrated." Placed on top of the mountain this singular Basilica made up of a complex of constructions around the grotto from various eras, gives evidence of a good fifteen centuries of history. From remote times this is a place of pardon and prayer, famous in the entire Christian world. An anonymous writer, who lived more than a thousand years ago, describes it thus: “The shrine of Saint Michael is known and extolled everywhere not for the splendour of its marble, but for the prodigious events that took palce here; of modest form, it is nevertheless, rich in celestial virtue, because the Archangel Michael himself deigned to set up and consecrate it, who being mindful of human frailty, came down from heaven so that men could participate in things divine in that temple". We hope you will have an interesting and fruitful visit in this holy place, born through the inscrutable will of Our Lord on the high peak of the rugged and suggestive Gargano and as if suspended between the sky and the sea, between the divine and the human" - we read from the shrine website.


The first apparitions of the archangel Michael in Western Europe were granted to the Bishop of Sipontum in Apulia. Three times the Archangel appeared, nightly, the last time on September 29, 493. The Archangel indicated the transformation into a Christian church of a grotto sacred to Mithras, on Monte Tumba. Miraculously, when the bishop and companions arrived, they found that a primitive altar had already been erected, covered with a vermilion altar cloth and surmounted by a Cross; moreover, according to the legend, they found the footprint of Saint Michael in the rock. With immense joy the holy bishop offered the first divine Sacrifice. It was 29 September.

The grotto itself is the only place of worship not consecrated by human hand and over the centuries has received the title of “Celestial Basilica". An overpowering desire to abandon oneself to divine pardon insinuates itself in the heart, it is the invitation of the Archangel warrior to overcome our weaknesses and continue the journey, strong from the forgiveness of all our sins. The church not consecrated by human hand, is in two distinct parts: the one as soon as you enter is constructed in brick-work and called the Angevin Nave, while the other is in the natural state, a cavern made by nature itself in the calcareous rock. At the entrance we are struck by the majesty of the Angevin nave but looking immediately to the right we find ourselves before a small altar erected in honour of Saint Francis; it is a reminder of his visit to our shrine in the distant 1216. As tradition tells us Saint Francis arrived at Monte Sant’Angelo to obtain the angelic pardon, feeling himself to be unworthy to enter the grotto, he stopped in prayer and recollection at the entrance, kissed the ground and carved on a stone the sign of the cross in the form of “T” (tau). In biblical language the sign “T” is the symbol of salvation. From this account we can understand the importance the Poor Man of Assisi attributed to this grotto for the special dignity of the holy place and for the salvation of souls. A few steps further on from the altar of Saint Francis a unique spectacle of its kind is unfolded before our eyes: the grotto, with an irregular rocky vault, which has received millions of pilgrims over the centuries and the place where many sinners have found again forgiveness and peace. Here, each one of us feels like the prodigal son who goes back to his father’s house, led and protected by Saint Michael. The interior of this grotto, not consecrated by human hand gives witness to its centuries-old history by its various elements. The variety of styles creates a single harmony which gives glory to God almost expressing in the perfection of its art the very name of the Archangel: Who is like God!

The Golden Legend (Legenda Aurea) - link can be found on the sidebar of this blog - the compendium of Christian devotions compiled by Jacobus de Varagine between 1260-1275, narrates the first of the apparitions of Michael: “When he appeared in the Mount of Gargan. This mountain is in Naples, which is named Gargan and is by the city named Syponte. And in the year of our Lord three hundred and ninety, was in the same city of Syponte a man which was named Garganus, which, after some books, had taken that name of the mountain, or else the mountain took the name of the man. And he was right rich, and had a great multitude of sheep and beasts, and as they pastured about the sides of the mountains it happened that a bull left the other beasts, and went upon high on the mountain and returned not home again with the other beasts. Then this rich man, the owner, took a great multitude of servants, and did do seek this bull all about, and at the last he was found on high on the mountain by the entry of a hole or a cave. And then the master was wroth because he had strayed alone from other beasts, and made one of his servants to shoot an arrow at him. And anon the arrow returned with the wind and smote him that had shot it, wherewith they of the city were troubled with this thing, and went to the bishop and inquired of him what was to be done in this thing, that was so wonderful. And then he commanded them to fast three days and to pray unto God. And when this was done Saint Michael appeared to the bishop, saying: Know ye that this man is so hurt by my will. I am Michael the archangel, which will that this place be worshipped in earth, and will have it surely kept. And therefore I have proved that I am keeper of this place by the demonstrance and showing of this thing. And then anon the bishop and they of the city went with procession unto that place, and durst not enter into it, but made their prayers withoutforth.”


Pope Gelasius I (reigned 492-496) directed that a basilica be erected enclosing the space. The Basilica di San Giovanni in Tumba is the final resting-place of the Lombard king Rothari (d. 652). To Michael's dramatic later intercession, appearing with flaming sword atop the mountain, in the midst of a storm on the eve of the battle, the Lombards of Sipontum attributed their victory (May 8, 663) over the Greeks loyal to the Byzantine emperor, and so, in commemoration of this victory, the church of Sipontum instituted a special feast honoring the Archangel, on May 8, which then spread throughout the Catholic Church. Since the time of Pius V it has been formalized as Apparitio S. Michaelis.

Gargano shrine website offers virtual visit to the shrine (please, click tiny green highlighted numbers on the main picture for directions). We can read more about origin and history of the shrine and about St Michael statue venerated there with prayers and plenary Indulgences attached to it.

Credits: all information and text adopted from the official website of the shrine on Gargano

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Good news for France!

The apparitions of Our Lady of Laus, Refuge of Sinners, to the poor shepherdess, Bl Benoite Rencurel, has been officially approved by the Church and announced by French Bishops (news after Cafeteria is closed blog). The Apparitions took place between 1664 and 1718 in Laus, southern France at the foot of the Alps, just southeast of Gap and 80 miles from La Salette. God has given this place specifically for the conversion of sinners. The story of apparitions can be read HERE.

"Radio Vatican's Web site said some 30 cardinals and bishops from around the world were expected for the Mass in Laus, to attend the "celebration" of the recognition. Officials at Notre-Dame-du-Laus church say that after four months of daily apparitions starting in May 1664, the Virgin Mary asked Rencurel to build a church and a house to receive priests. The sanctuary, which was founded by Rencurel, today welcomes some 120,000 pilgrims a year, at times providing healing oils based on a method that the Virgin Mary was said to pass on to the shepherd girl, the officials said". (fragments from Cafeteria is closed post on the subject).

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Mary Our Mediatrix

Presence of God - O Mary, since Jesus willed to come to us through you, grant that I may go to Him through you.

Meditation
1. The Church teaches us to invoke Mary as Mediatrix of all graces. This title summarizes what the Blessed Virgin is for us, in our relations with her beloved Son: the Mediatrix of grace, of mercy, the treasurer of all the graces which Jesus merited for us. "By the communion of sorrows and of will between Christ and Mary," says St. Pius X, "she merited to become the dispenser of all the benefits which Jesus acquired for us by shedding His Blood" (Encyclical: Ad Diem Illum). Mary, who was associated in the closest and most intimate way with the life, the work, and the Passion of her Son, cooperated with Him in our redemption to such an extent that the grace, which Jesus alone could merit for us condignly, was merited also by Mary, although in a secondary way and by congruity only. Thus Mary obtained real power over all the supernatural treasures acquired by her Son; and since she obtained them together with Him, she also distributes them to us with Him. Leo XIII says, "It may be affirmed that, according to God's will, nothing comes to us without going through Mary's hands. Just as no one can approach the Almighty Father except through the Son, so no one can approach Christ except through His Mother" (Encyclical : Octobri Mense). After Jesus, who is the only Mediator, Mary is the Mediatrix : as Jesus continually intercedes with the Father in heaven on our behalf, so Mary intercedes with Jesus for us; she obtains and dispenses to us all the graces we need. The Introit of the Mass for the Feast of Mary Mediatrix of All Graces [May 8 in some places] very fittingly applies to Mary the words spoken by St. Paul about Jesus : "Let us approach the throne of grace with confidence, to obtain mercy and pardon." Next to Jesus, Mary is really the "throne of grace," and she can obtain everything for us from her Son. She is the omnipotentia supplex, the all-powerful intercessor: all-powerful in her prayer as Mother.

2. Mary is the Mediatrix between her Son and us for a twofold reason: she gives Jesus to us and she brings us to Him. The Gospel tells us this several times, showing us the typically maternal attitude of Mary as she brought Jesus to mankind. Our Lady offered the Infant Jesus to the adoration of the shepherds and the Wise Men; she took Him to the Temple and presented Him to Simeon; by her intercession at Cana, she obtained the first miracle from her Son. On Calvary, Mary received into her arms the martyred, lifeless Body of her beloved Son, whom she offered to mankind as the price of its redemption. In the Cenacle, she begged the plenitude of the Holy Spirit for the Apostles and, from that day to the day of her Assumption, she sustained the infant Church by her prayers and maternal encouragement. To find Mary is to find Jesus. This is the whole reason for her existence and her mission: to give Jesus to the world and to souls, and with Jesus, to give His grace and blessings. As St. Bernard says, Mary is truly the channel which carries the living water of grace to mankind; furthermore, she brings Jesus, the very source of grace. As Mediatrix, Mary also leads men to Jesus by teaching them the way to her Son and showing them how to please Him. We are always poor little children incapable of making presentable gifts to God, but Mary our Mother, with maternal delicacy, arranges and embellishes our gifts, our acts, our prayers and sacrifices, and offers them with her own hands to her divine Son. She, like a true mother, gives particular attention to our hearts, which she desires to make pleasing to Jesus : Mary wants to form in each one of us a heart which is pure, full of love and goodness, a heart which can beat in unison with the heart of her Son. Let us then, place our hearts in Mary's hands, that she may fill them "with grace and truth, life and virtue"
(RM).

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Sixth Sunday after Easter

EPISTLE (1 Peter 4: 7-11)
Dearly beloved, be prudent, and watch in prayers. But before all things, have a constant mutual charity among yourselves; for charity covereth a multitude of sins. Using hospitality one towards another without murmuring: as every man hath received grace, ministering the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the words of God: if any man minister, let him do it as of the power which God administereth; that in all things God may be honored through Jesus Christ, our Lord.

EXPLANATION
The practice of the virtues which St. Peter here prescribes for the faithful, is an excellent preparation for the reception of the Holy Ghost, for nothing renders us more worthy of His visit than true love for our neighbor, the good use of God's gifts; and the faithful discharge of the duties of our state of life. Strive, therefore, to practise these virtues and thus make yourself less unworthy of the gifts of the Holy Ghost. Say daily during the week the following prayer: Come, Holy Spirit, who hast assembled the people of all tongues in unity of faith, fill the hearts of Thy faithful, and kindle in them the fire of Thy divine love.

GOSPEL (John 15:26-27 to 16: 1-4)
At that time, Jesus said to his disciples: When the Paraclete cometh, whom I will send you from the Father, the Spirit of truth, who proceedeth from the Father, he shall give testimony of me: and you shall give testimony, because you are with me from the beginning. These things have I spoken to you, that you may not be scandalized. They put you out of the synagogues: yea, the hour cometh, that whomsoever killeth you will think that he doth a service to God. And these things will they do to you, because they have not known the Father, nor me. But these things I have told you, that, when the hour shall come, you may remember that I told you.

Why is the Holy Ghost called the Paraclete?
Through the apostles and disciples whom He made so eloquent and so courageous that they intrepidly professed and preached Christ to be the Son of God, and the true Messiah. This doctrine He confirmed by astounding miracles, and sealed it by their blood which they shed in its defence The Holy Ghost still gives testimony of Christ through the Church, that is, the clergy, through whom He speaks, and who must, therefore, be listened to reverently. We must also give testimony of Christ and profess by our lives, by patience in crosses and afflictions that He is our Teacher, our Lord, and our God; for if we do not thus acknowledge' Him in this world He will deny us before His Father in heaven (Matt 10: 33)

Did the Jews sin in persecuting and putting to death the apostles?
Undoubtedly; for although they erroneously believed they were doing God a service, their ignorance and error were very sinful and deserving of punishment, because they could easily have known and been instructed in the truth. Those Christians who neglect all religious instruction hardly know what is necessary for salvation, and make light of many things which are grievous sins; as also those who are in doubt whether they justly or unjustly possess certain goods, and yet through fear of being compelled to make restitution, neglect to settle the doubts such are in culpable ignorance.

What must every Christian know and believe in order to be saved?
That there is but one God, who has created and governs all things; that God is a just judge, who rewards the good and punishes the wicked; that there are in the Deity three persons, the Father, the Son, and the Holy Ghost; that the Son of God became man for love of us, taught us, and by His death on the cross redeemed us; that the Holy Ghost sanctifies us by His grace, without which we cannot become virtuous or be saved; that man's soul is immortal.

PETITION
Send us, O Lord Jesus ! the Paraclete, that He may console and strengthen us in all our afflictions. Enlighten us by Thy Holy Spirit that we may learn and live in accordance with the truths of faith. Amen.


INSTRUCTION ON SCANDAL
These things have I spoken to you, that you may not be scandalized (John 16: 1)

How is scandal given?
By speaking, doing or omittihg that which will be, to others an occasion, of sin: Scandal is given in different ways, for instance: if you dress improperly, speak improper words, or sing bad songs; by which you can see, that your neighbor will be tempted to think, desire or act wrongly; or what is worse, if you act sinfully, in the presence of, others, or bring bad books, books against good morals, or against the holy faith, among people; if you incite others to anger, cursing, and vengeance, or if you prevent them from attending church, the sermon, or catechetical instruction, etc. In all these things you become guilty of scandal, as well as of all the sins to which it gives rise. If at the Last judgment we will be unable to, give an account of our own sins, how, then can we answer for the innumerable sins caused by, he scandal we have given? Therefore Christ pronounces a terrible, woe upon those who give scandal. Woe to that man, He says, by whom the scandal cometh! It were better for him, that a millstone should be hanged about his neck, and that he should be drowned in the depth of the sea (Matt. 18).

How do parents give scandal?
By giving their children bad example; by excessive anger, cursing and swearing; by avarice, injustice and cheating; by discord and quarrels; by gluttony in eating and drinking; by extravagance and vanity in dress; by sneering at religion, good morals, etc.; by not keeping their children from evil company, but sometimes even bringing them into it; by not punishing and endeavoring to eradicate their children's vices. How much parents sin, through such scandals, cannot be expressed; at the Day of judgment their children will be their accusers!

How do masters give scandal to their servants and those under their care?
In the same way as parents do to their children; by keeping them away from, or not urging them by their own example or command to attend church on Sundays and holy-days; by giving them meat on fast-days; by commanding them to do sinful things, such as stealing, injuring others, etc.


INSTRUCTION ON PREPARATION FOR PENTECOST

1) We should withdraw, after the example of the Blessed Virgin and the apostles, to some solitary place, or at least avoid, intercourse with others, as much as possible; speak but little, and apply ourselves to earnest and persevering prayer; for in solitude God speaks to man.

2) We should purify our conscience by a contrite confession, become reconciled to our neighbor, it we have lived in enmity; for the Holy Ghost, as a spirit of peace and purity, lives only in pure and peaceful souls (Ps. 75: 3).

3) We should give alms according to our means, for it is said in the Acts of the Apostles (Acts 10) of the Gentile centurion Cornelius, that by prayer and alms-deeds he made himself worthy of the gifts of the Holy Ghost.

4) We should fervently desire to receive the Holy Ghost, and should give expression to this longing by frequent aspirations to God, making use of the prayer: "Come, O Holy Ghost, etc."

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Mary's prayer

In preparation for the coming Feast of Pentecost it is profitable to the soul to concentrate on Mary and the Apostles gathered together in upper room where they spent time in prayer and fasting waiting for the promised coming of the Paraclete. We will say our Novena's to the Holy Ghost and I invite you to meditate with Fr Gabriel of St Mary Magdalen OCD whose process of Beatification has already commenced, on Mary's charity, on her unceasing help as our Mediatrix and on the Holy Spirit in a series of meditations during the next week.

PRESENCE OF GOD: O Mary, faithful adorer of God, show me how to make my life a continual prayer.

MEDITATION

1. In order to have even a slight understanding of Mary's prayer, we must try to penetrate the sanctuary of her intimate union with God. No one has ever lived in closer intimacy with Him. Let us reverently observe this intimacy from the viewpoint of the divine maternity. Who can imagine the secret communications between Mary and the Incarnate Word while she carried Him in her virginal womb? Although there was nothing to distinguish her exteriorly from other women in the same condition, yet, in the secrecy of her heart she led a life of the closest possible union between God and a mere creature. "Omnis gloria ejus ab intus"; all her glory is from within (Ps 44:14). All Mary's glory and grandeur were interior. In this true sanctuary which concealed the Holy of Holies, Mary, living ciborium of the Incarnate Word, was aflame with love, absorbed in adoration. Carrying within her the "burning furnace of charity," how could Mary not remain all inflamed by it! the more she was inflamed with love, the more she understood the mystery of love which was taking place within her. No one ever felt as Mary did, or had a greater knowledge of the divinity of Christ and of His infinite grandeur. No one ever felt, as Mary did, the consuming to give herself to Him, to lose herself in Him like a little drop in the immensity of the ocean. This was Mary's unceasing: to adore perpetually the Word made Flesh within her; to unite herself closely with Christ; to be immersed in Him and completely transformed in Him by love; to join the infinite homage and praise which ascended continually from the heart of Christ to the Trinity, and to offer this praise unceasingly as the only homage worthy of the divine Majesty. Mary lived in adoration of her Jesus, in union with Him, in adoration of the Trinity. There is one moment in the day when we, too, can share in this prayer of Mary in a most excellent way: the moment of Holy Communion, when we receive Jesus, real and living, into our heart. How we need Mary to help us profit from this ineffable gift! She teaches us to unite ourselves to that adoration which ascends from the heart of Jesus, that we may be transformed in Him; she teaches us to unite ourselves to that adoration which ascends from the heart of Jesus to the Trinity, and she offers it with us to the Father, thus supplying for the deficiencies in our adoration.

2. Mary spent thirty years in Bethlehem and Nazareth in sweet family intimacy with Jesus. he was her center of attraction, the object of her affections, her thoughts and solicitude. The life of Mary was centered on Him; she took care of Him, always seeking new ways of pleasing, serving, and loving Him with the greatest devotion. Her will vibrated in unison with His; her heart beat in perfect harmony with His. She "shared the thoughts of Christ and His secret wishes, in such a way that it can be said that she lived the very life of her Son" (St Pius X: Ad Diem Illum). Like Mary's life, her prayer was ever Christocentric, and Christ bore it to the Blessed Trinity. It was really the mystery of the Incarnation which brought Mary into the fullness of the Trinitarian life. Her unique relations with the three divine Persons began when the Angel told her that she was to be the Mother of the Son of the Most High and would be so by the power of the Holy Spirit. She was, from that moment, the beloved Daughter of the Father, the Spouse of the Holy Spirit, and the Mother of the Word. These relations were not limited to the time when Mary carried within her the Incarnate Word, but were to continue throughout eternity. Thus Mary is the temple of the Trinity. "Nearer than all to Jesus Christ, although at a distance that is infinite," Mary is, "the great 'praise of glory' of the Blessed Trinity" (Bl Elizabeth of the Trinity, 2:15). In Mary, we find the most perfect model for the souls aspiring to intimacy with God; at the same time, she is the surest guide for them. She leads us to Jesus and teaches us to concentrate all our affections on Him, to give ourselves entirely to Him, until we are completely lost and transformed in Him. Then, through Jesus, she guides us to the life of union with the Trinity. By reason of sanctifying grace, our soul is also a temple of the Trinity, and Mary teaches us how to abide in this temple as a perpetual adorer of the three divine Persons who dwell therein. "I do not need to make any effort," said Bl Elizabeth of the Trinity "to enter into the mystery of the divine indwelling in the soul of our Lady; my soul seems to abide there habitually, in the same attitude that was hers: adoring the God hidden within me" (Letters). May it also be given to us to live, under Mary's direction, in this attitude of continual adoration of the Trinity dwelling within our soul.

COLLOQUY
Let us pray with Bl Elizabeth of the Trinity: "O Mary, I can imagine how you must have felt when, after the Incarnation, you had within you the Word made flesh, the Gift of God! In what silence, what adoring recollection, must you have withdrawn into the depth of your soul to embrace the God whose Mother you were! Your attitude, O Blessed Virgin, during the months preceding the Nativity of Jesus, seems to be the model for interior soul, for those whom God has chosen to live within, deep in the unfathomable abyss. What peace and recollection accompanied your every action! You made ordinary things divine, because through them all, you remained the adorer of the Gift of God" (Letters 1:10).

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FIFTH SUNDAY OF THE YEAR - EFFICACIOUS PRAYER

In the meditation for the Fifth Sunday after Easter we continue to prepare ourselves for the coming feasts of Ascension and Pentecost. In the Gospel reading we have given perfect instruction on prayer. Jesus reveals the way of the most efficacious prayer to the Father- "If you ask the Father anything in My Name, He will give it to you." What does it really mean, for practical instructions and explanations - Fr Goffine "Church year"
Our meditation on efficacious prayer maybe enriched when we look at the drawing of St Jerome absorbed in prayer.

PRESENCE OF GOD - O Jesus, make me understand that my prayer is of no avail unless it is made in Your Name; that my faith is vain unless I convert it into works.

1. In today's Gospel, taken again from the discourse of Jesus after the Last Supper (John 16:23-30), the Church continues to prepare us for the Ascension and Pentecost. "I came forth from the Father and am come into the world," Jesus said, "again I leave the world, and I go to the Father." Thus He announces His approaching Ascension. Having reached the end of His ministry on earth, Jesus presents it in synthesis as a long journey from the Father to the world and from the world to the Father. These words repeat the idea of the "pilgrimage", which every Christian should apply to his own life, considering it as "a night spent in a bad inn" (T.J. Way, 40), a "night" during which his heart is turned toward the radiant tomorrow of eternal life. "The hour cometh when I will no more speak to you in proverbs, but will show you plainly of the Father." Jesus is now referring to Pentecost, to the intervention of the Holy Spirit by whom Jesus will enlighten his Apostles, giving them a clear understanding of the divine mysteries, so that the Father will no longer be unknown to them. All that we can study and learn about the things of God is a dead letter if the Holy Spirit does not enlighten us concerning them. Our need for Him is absolute; our desire for His coming should be unbounded.
Yet another subject is brought to our attention in today's Gospel. Jesus has spoken to the Apostles many times about prayer and the way they should pray; today He reveals the secret of efficacious prayer: "If you ask the Father anything in My Name, He will give it to you." Jesus is going, but he leaves the Apostles an unfailing means of approach to the Father: to present themselves in His own Name, the Name of the God-Man who, because He sacrificed Himself for the glory of His Father and for our salvation, deserves to be "heard for His reverence" (Heb 5:7).

2. To pray "in the Name of Jesus" establishes the conviction that our prayers, as well as all our good work, have no value unless they are founded on the infinite merits of Jesus. We must be persuaded that, however much we do or pray, we are always "unprofitable servants" (Luke 17:10); we have no sufficiency in ourselves, but all our sufficiency comes from the Crucified. Consequently, the first condition of prayer made "in the Name of Jesus" is humility, an ever deeper and more realistic sense of our nothingness. It must be complemented by the second condition, a boundless confidence in the merits of Jesus, which surpass all our poverty, misery, necessities, needs. In view of Jesus' infinite merits, we can never ask too much in His Name; we can never be too bold in imploring the plenitude of divine grace for our souls, in aspiring to that sanctity which is hidden, perhaps, but genuine. There is no fault, no want of fidelity, no evil tendency, no sin, which, if sincerely detested, cannot be cleaned, purified, and pardoned b y the Blood of Jesus; there is no weakness which He cannot cure, strengthen, and transform. Moreover, there is no creature of good will, no matter how weak and insignificant, who, in the Name of Jesus, cannot aspire to sanctity.
However, in order to make our prayer effective, a third condition is required: our life must correspond to our prayer, our faith must be translated into good works. "Be ye doers of the word and not hearers only, deceiving your own delves. For if a man be a hearer of the word and not a doer, he shall be compared to a man beholding his own countenance in a glass. For he beheld himself, and went his way, and presently forgot what manner of man he was." This strong exhortation of St James, which is found in today's Epistle (1:22-27), is an urgent reminder of the practical character of the Christian life. Vain is our prayer, vain our confidence in God, if we do not add our generous efforts to perform all our duties, to live up to our high vocation. We can, and we should, hope for everything in the Name of Jesus, but He expects a constant effort on our part to be entirely faithful to Him.

COLLOQUY
.."What fault committed by man has not been expiated by the Son of God made man? What pride can be so immeasurably inflated, that it could not be brought down by such humility? Truly, O my God, if we were to weigh both the offenses committed by sinners, and the grace of God the Redeemer, we would find that the difference equaled not only the distance between east and west, bu the distance between hell and the highest heaven. O wonderful Creator of light, by the terrible sorrows of Your Son, pardon my sins! Grant, O God, that His goodness may overcome my wickedness, that His mildness may dominate my irascibility. May His humility make amends for my pride; His patience, for my impatience; His benignity, for my harshness; His obedience, for my disobedience; His tranquility, for my anxiety, His sweetness, for my bitterness; may His charity blot out my cruelty!" (St Augustine).

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THE MARIAN LIFE OF CARMELITES

In this thoughtful meditation written by Fr Gabriel of St Mary Magdalen, OCD, we can think upon the meaning of "Marian life" for Carmelites. Devotion to Mary is very proficient for spiritual progress which has ultimate goal in union with God and can be difficult for tertiaries living in the world and surrounded by so many distractions of everyday life. Mary can be our best example and helper in achieving the intimacy with the Divine. Recommended meditative reading.

PRESENCE OF GOD: O Mary, I wish to live with you as a child with its mother.

1. The high place which Mary, as the Mother of God, occupies in the work of our sanctification fully justifies our desire to live intimately with her. As children love to be near their mother, so we Christians want to live with Mary, and in order to do this, we resort to little means of keeping her in our thoughts. For instance we may have her picture before us and greet her affectionately every time we look at it. Then, with a glance of faith, we can go beyond the picture, and reach Mary living in glory, Mary who, by means of Beatific Vision, sees us, follows us, knows all our needs, and helps us with her maternal aid. By means of this our faith, our soul remains in continual contact with Mary. Spontanously throughout the the day, we increase our little pious practices in her honour, out prayers and ejaculations; all these combine to intensify our relations with Mary. Saturdays, the months of May, the several feasts of Mary are for us so many occasions of remembering her especially, of meditating on her prerogatives, contemplating her beauty, and continually increasing our love for her. In fact, it is impossible to bear the sweet picture of Mary in our mind and heart without feeling moved to love her and (...)by living like true children of hers. In this way the "Marian" life, or the life of intimacy with Mary may penetrate our spiritual life and may make us more faithful in the fulfillment of all our duties, for nothing can please Mary more than to see us accomplishing with love her Son's will. Furthermore, Christian life lived under Mary's maternal eye acquires that special gentleness and sweetness which arise spontaneously from the constant companionship of a most loving Mother who lavishes attention on us.

2. Another aspect of the Marian life is the imitation of Mary. Jesus alone is the "Way" that leads to the Father, He is the only model; but who is more like Jesus than Mary?Of whom more than of Mary can it be said that she has the same thoughts as Christ? "O Lady," exclaims St Bernard, "God lives in you and you live in Him. You clothe Him with the substance of your flesh, and He clothes you with the glory of His Majesty". While Jesus dwelt in the Virgin's pure womb, he clothed her with Himself, communicated His infinite perfections to her, filled her with His sentiments, desires, affections, and divine wishes; and Mary, who gave herself up entirely to His actions, was completely transformed into Him, so that she became a faithful copy of Him. The liturgy says that "Mary is the most perfect image of Christ, formed truly by the Holy Spirit." The Holy Spirit, the Spirit of Jesus, took full possession of Mary's pure, gentle soul, and traced in it, very delicately and perfectly, all the features and characteristics of the soul of Jesus. This is why we choose her for our model. We do not love Mary for herself alone, but because she is the Mother of Christ; likewise, we do not imitate Mary for herself, but for Christ, whose most faithful image she is. Jesus is the one Way which leads us to the Father, and Mary is the surest and easiest way to reach Jesus. By incarnating in Himself the perfections of the Father, Jesus made it possible for us to imitate them; by retracing Jesus' perfections in herself, Mary has made them more accessible to us, has brought them within our very reach. None can say as well as she: "Be ye followers of me, as I also am of Christ" (1 Cor 4:16). Since Jesus came to us through Mary, it is wholly appropriate that we should go to Jesus through her. Since jesus came to us through Mary, it is wholly appropriate that we should go to Jesus through her.

COLLOQUY
"O my most sweet Mary, you call me and say to me: 'If anyone is a little one, let him come to me.' Children always have their mother's name on their lips, and they call her whenever that are in danger, fright, or difficulty. O sweet Mother, O loving Mother, you want me, like a little child, to call upon you always and to have unceasing recourse to you...Permit me then to invoke you constantly and to say: 'O Mother, loving Mother!' Your name consoles me, moves me tenderly, and reminds me of my obligation to love you. Your name encourages me to confide myself to you. 'My Mother,' thus I call you and thus I want to call you always. After God, you are my hope, my refuge, and my love in this vale of tears. O my sweet Lady and Mother! by the love you you show your children you ravish their hearts. Ravish also my poor heart! I truly want to love you,....but love makes a lover resemble the loved one....I know how different I am from you! Could this be a sign that I do not love you? You are so pure, and I am so impure! You are so humble, and I am so proud! You are do holy, and I am so wicked! But this is what you ought to do, O Mary, since you love me: make me like you. You have the power to change hearts; then take mine and transform it. Show all the world how great is your power in favour of those you love! Sanctify me and make me worthy of being your child" (St Alphonsus).

Credits: text from "Divine Intimacy" and the picture is by unknown artist, depicting crowned image of Mary with the Child and the Sun beneath her feet.

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The essence of Carmelite spirituality

A short fragment from the essay on Carmelite spirituality which gives as a very good summary of the subject. Good reading to those interested in spirituality of Carmel.

Carmelite spirituality .... needs a ... life sufficiently recollected to permit the soul to perceive the divine presence "in the sound of a gentle breeze" (3 Kgs. 19: 12). In this perpetual return to solitude and recollection, this nostalgic call to detachment: "I will allure her, and will lead her into the wilderness; and I will speak to her heart" (Os. 2: 14), the Carmelite finds the very soul of his vocation. So he takes as guides those who have advanced along the paths of divine union and have tasted the sweetness of heavenly things; and he prays with Eliseus to his father Elias to grant him a double part of his spirit (4 Kgs. 2: 9).

Can we describe this spirit?
In spite of the mystery of its beginnings, on this point no hesitation is possible. This spirit consists essentially in a longing for union with God. It will be objected that all spiritual men know this longing. This is true. Nevertheless at Carmel this aspiration has a quality of immediacy, an insistence on prompt realization that distinguishes the Order's religious attitude. Carmel makes contemplation its proper end and to attain this end it practices absolute detachment in relation to all demands, or at least to all temporal contingencies. Eminently theocentric, Carmel refers itself wholly to the living God: "As the Lord liveth the God of Israel, in whose sight I stand" (3 Kgs. 17: 1). From the earliest ages union with God has been its "raison d'etre" and its soul. No doubt it was "the anticipated dawn of the Savior's redemptive grace" that made this possible. No doubt, too, that it has benefited by the progress and development of revelation down the centuries. Nevertheless at Carmel from the beginning, union with God has been and continues to be central. Characterized by an awareness of the presence within man's heart of the very being of God, the spirit of Carmel also includes a sense of the sacred and a thirst for things divine. Progress in the experience of God only serves to deepen and develop this basic and truly essential element. Without it neither the wise nor the simple could enter into and intensify their relations with God. No matter how individual is this spirit and with what difficulty it is analyzed, this spirit is to be identified with the most authentic mysticism. At Carmel nothing imitative or esoteric is to be found and Carmelite tradition is singularly sober as to the content of spiritual experiences though their presence is frequently attested. Always objective, it merely affirms the possibility and the reality of direct contact with God and points out the necessity, if this is to be attained, of recourse to a particular kind of life - the eremitic life.

It assigns no date to its first manifestations but instead states forcefully that, granted certain conditions, it is possible for man truly to live the divine life. For this it suffices for him to realize in himself the climate of the original desert, and after withdrawing into this interior solitude, "to hold himself in the presence of the living God". Than the light of truth will come to purify, enlighten and enkindlen his soul. Foundations are thus laid for a personal experience of God and the intimate relations that a creature may have with Him. Going back through the ages Carmel will never hesitate to recognize itself in the first hermit whom the Bible describes for us and to model its life on that of men vowed to the contemplation of divine things in silence and solitude.

Credit:

Fragments from the essay "Carmelite Spirituality" by Fr PM de la Croix OCD. Fresco by Hendrick van der Broeck (Capella Sistina).

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