Saturday - Day of Our Lady

House of Gold, pray for us!

With this invocation we venerate in Our Lady the gift of knowledge. This gift helps to understand better God's design and fills the soul with strong and holy desire for perfection that it may become like a pure gold that once adorned Solomon's temple. When Solomon completed construction of the temple, he prayed: "I have built a house to his name, that he might dwell there for ever" (2 Paralipomenon 6:1). Our Lady herself is like shining golden temple of virtue. Our Lord praised her obedience when He answered words of admiration towards His mother expressed by woman of Jerusalem: "Yea rather, blessed are they who hear the word of God, and keep it" (Luke 11:28). How profitable could it be for the soul to follow the example of the Blessed Virgin in effort to achieve spiritual perfection by gathering the gold of true knowledge from daily readings of the Holy Scriptures and humble and careful listening to sermons: "When you have received from us the word of the hearing of God, you received it not as the word of men, but (as it is indeed) the word of God, who worketh in you that have believed." (Luke 2:13).

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His Holiness Pope Benedict XVI visiting Australia

The picture from the streets of Sydney where His Holiness is enthusiastically welcomed by Australians young and old alike. I hope this post will make happy all my Australian friends sometimes visiting the blog. Fr Z posted many videos from current Papal visits and I have seen them all, they are really great, but why on earth are all these Aborigenes keep dancing around the Pope all the time?? It looks bit like this...

Honestly, I have nothing against native Australian dancing their tribal dances around our Holy Father walking the streets of Sydney, as long as His Holiness is happy, maybe they have just gone truant from their RCIA classes to greet the Pope?

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The explanation why Our Lord drove away the money changers from the Temple we can find reading the Gospel text, but who the money changers were and what they did in the Temple? Here is the answer I have found:

The money changers in the Temple were there because of the Roman occupation and the insistence that Jews pay for their sacrifices in shekels. The Romans only allowed Roman currency in their conquered nations, so if you wanted to make a sacrifice in the Temple you had to exchange your Roman currency for Temple currency. The money changers provided this service in the Temple courtyard, but they charged a hefty fee for doing so. They made quite a lot of money doing this as Jews were required to make sacrifices frequently, and your sacrifice was either money, which had to be in shekels, or a sacrifical animal, which had to be purchased right there in the Temple and also purchased with shekels. While the high priests did exchange back sacrificed shekels for Roman currency (to purchase what they needed in the markets), the wealth in the vaults functioned as a kind of Jewish bank. You could obtain a loan in Roman currency from the Temple vaults at very high rates of interest. The Gospels use the phrases "den of thieves" and "house of merchandise". The first is obvious on its face, as the money changers were stealing money from people who were just trying to follow their religion. The latter was a reference to the sacrificial animals available for purchase in the Temple.

Lk 19:45-49

And entering into the temple, he began to cast out them that sold therein and them that bought. Saying to them: It is written: My house is the house of prayer. But you have made it a den of thieves. And he was teaching daily in the temple. And the chief priests and the scribes and the rulers of the people sought to destroy him.

Picture by Alexander Bida 'Jesus drives away the money changers from the Temple

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Feast of St Elizabeth of Portugal - Franciscan Tertiary

Prov. 31:10-31.
Who shall find a valiant woman? far, and from the uttermost coasts is the price of her. The heart of her husband trusteth in her, and he shall have no need of spoils. She will render him good, and not evil all the days of her life. She hath sought wool and flax, and hath wrought by the counsel of her hands. She is like the merchant's ship, she bringeth her bread from afar. And she hath risen in the night, and given a prey to her household, and victuals to her maidens. She hath considered a field, and bought it: with the fruit of her hands she hath planted a vineyard. She hath girded her loins with strength, and hath strengthened her arm. She hath tasted, and seen that her traffic is good: her lamp shall not be put out in the night. She hath put out her hand to strong things, and her fingers have taken hold of the spindle. She hath opened her hand to the needy, and stretched out her hands to the poor. She shall not fear for her house in the cold of snow: for all her domestics are clothed with double garments. She hath made for herself clothing of tapestry: fine linen, and purple, is her covering. Her husband is honourable in the gates, when he sitteth among the senators of the land. She made fine linen, and sold it, and delivered a girdle to the Chanaanite. Strength and beauty are her clothing, and she shall laugh in the latter day. She hath opened her mouth to wisdom, and the law of clemency is on her tongue. She hath looked well on the paths of her house, and hath not eaten her bread idle. Her children rose up, and called her blessed: her husband, and he praised her. Many daughters have gathered together riches: thou hast surpassed them all. Favour is deceitful, and beauty is vain: the woman that feareth the Lord, she shall be praised. Give her of the fruit of her hands: and let her works praise her in the gates.

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"And I say to you: Make unto you friends of the mammon of iniquity; that when you shall fail, they may receive you into everlasting dwellings." (Luke 16:9)

In this passage, Our Lord advices the rich to use their wealth to win the prize of eternal happiness rather than meet the end of young and rich but careless man: "rich man.. died: and he was buried in hell." (Luke 16:22). In this way, by almsgiving, money of the rich may be used in charity to improve lives and satisfy the needs of the poor. Sadly, quite often, money are used rather to multiply riches of those who already possess them and often by means of mere exploitation of those less fortunate, and this is what is named 'mammonism'. Webster dictionary (1977 edition) defines the term of 'mammon' as : 1) the false god of riches and avarice. 2) riches regarded as an object of worship and greedy pursuit; wealth as an evil, more or less personified. Love of riches is one of the capital vices, and has been declared fruitless in the Holy Scripture: "he that loveth riches shall reap no fruit from them" (Ecclesiastes 5:9). The Church in her teachings has been always clear against 'mammonism', because of its uncharitableness: "Prayer is not genuine but false if it is not supported by charity towards God and the neighbour". The Church has also been giving good example by distributing alms and defense of social justice:" Is not this rather the fast that I have chosen? loose the bands of wickedness, undo the bundles that oppress, let them that are broken go free, and break asunder every burden. Deal thy bread to the hungry, and bring the needy and the harbourless into thy house: when thou shalt see one naked, cover him, and despise not thy own flesh." (Isaias 58:6,7). We have rights to earn decent wages for our work, to be able to provide proper nurishment, education and standard of living for our families including decent leisure time: "for the workman is worthy of his meat." (Matt 10:10). Those in authority should always listen to justified demands and needs of their working force, for those who exploit others well deserve to be reprimanded by Christ: "Beware of the scribes, who desire to walk in long robes, and love salutations in the marketplace, and the first chairs in the synagogues, and the chief rooms at feasts: Who devour the houses of widows, feigning long prayer. These shall receive greater damnation." (Luke 20:46).

Image: 'Lazarus at the rich man house' by Gustave Dore

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Eight Sunday after Pentecost

ON THE SIN OF DETRACTION
And the same was accused unto him. (Luke 16:1)

The steward in the gospel was justly accused on account of the goods he had wasted; but there are many who lose their good name and honor by false accusations, and malicious talk! Alas, what great wrongs do detracting tongues cause in this world! How mean a vice is detraction, how seldom attention is paid to its evil, how rarely the injury is repaired!

When is our neighbor slandered?
When he is accused of a vice of which he is not guilty; when a secret crime is made known with the intention of hurting him, or when our duty does not require us to mention it; when we attribute an evil intention to him or entirely misconstrue his actions and omissions; when his good qualities or commendable actions are denied or lessened, or his merits underrated; when we remain silent, or speak ambiguously in cases where praise is due him; when we lend a willing ear to detractions, and make no effort to stop them; and lastly, when joy is felt in the detraction.

Is detraction a great sin?
Yes, for it is directly opposed to the love of our neighbor, therefore to the love of God, hence it is, as St. Ambrose says, hateful to God and man. By it we rob our neighbor of a possession greater than riches (Prov. 22: 1), and often he is plunged by it into want and misery, even into the greatest vices; St. Ambrose says: "Let us fly from the vice of detraction, for it is altogether a satanic abyss, full of deceit." Finally, detraction is a great sin, because it can seldom be recalled, and the injury done by it is very great, and often irreparable.

What should we do when we have committed this sin?
We should retract the calumny as soon as possible and repair the injury done to our neighbor in regard to his name or temporal goods; we should detest this sin, regret it, and be cleansed from it by penance, we should daily pray for him whom we have injured, and in future guard against the like fault.

Are we ever allowed to reveal the wrongs of our neighbor?
To make public the faults of our neighbor only for the entertainment of idle people, or for the sake of news, and to satisfy the curiosity of others, is always sinful. But if after having reproached or advised our neighbor fraternally, without obtaining our end, we make known his faults to his parents or superiors for the sake of punishment and reformation, far from being a sin it is rather a duty, against which those err who are silent about the sins of their neighbor, when by speaking they could prevent the sin and save him much unhappiness.

Is it a sin to listen willingly to detraction?
Yes, for we thus give the detractors occasion and encouragement. Therefore St. Bernard says: "Whether to detract is a greater sin than to listen to detraction, I will not decide. The devil sits on the tongue of the detractor as he does on the ear of the listener." In such cases we must strive to interrupt, to prevent the detracting words, or else withdraw; or if we can do none of these, we must show in our countenance our displeasure, for the Holy Ghost says: The northwind driveth away rain, so doth a sad countenance a backbiting tongue (Prov. 25: 23). The same demeanor is to be observed in regard to improper language.

What varieties of detraction are there?
There is a certain detestable kind of detraction which degrades and ridicules others by witty and sneering words. Still worse is that detraction which carries the faults of others from one place to another, thus exciting those who are on good terms to hard feeling, or making those who are living in enmity more opposed to each other. The whisperer and the double tongued, says the Holy Ghost, is accursed, for he hath troubled many that were at peace.

What should deter us from detraction?
The thought of the enormity of this sin; of the difficulty, even impossibility of repairing the injury caused; of the punishment it incurs, for St. Paul expressly says: Calumniators shall not possess the kingdom of God, (1 Cor. 6: 10). and Solomon writes: My son, fear the Lord, and the king: and have nothing to do with detractors; for their destruction shall rise suddenly (Prov. 24: 22).

Prayer
Guard me, O most loving Jesus, that I may not be so blinded, either by hatred or, envy, as to rob my neighbor of his good name, or make myself guilty of such a grievous sin.

CONSOLATION FOR THOSE WHO HAVE SUFFERED FROM DETRACTION
If your good name has been taken away by evil tongues, you may be consoled by knowing that God permitted this to humble you, to exercise you in patience and free you from pride and vain self-complacency. Turn your eyes to the saints of the Old and the New Law, to the chaste Joseph who was cast into prison on a false charge of adultery (Gen. 39), to the meek David publicly accused by Semei as a man of blood, (2 Kings 16: 7) to the chaste Susanna who was also accused of adultery, tried and condemned to death (Dan. 13). Jesus, the king of saints, was called a drunkard, accused and condemned as a blasphemer, a friend of the devil, an inciter of sedition among the people, and like the greatest criminal was nailed to the cross between two thieves. Remember besides that it does not injure you in the sight of God, if all possible evil is said of you, and that He, at all times, cares for those who trust in Him; for he who touches the honor of those who fear God, touches, as it were, the pupil of His eye (Zach. 2: 8), and shall not go unpunished. St. Chrysostom says: "If you are guilty, be converted; if you are innocent, think of Christ."

Prayer
O most innocent Jesus, who wert thus calumniated, I submit myself wholly to Thy divine will, and am, ready like Thee, to bear all slanders and detractions, as with perfect confidence I yield to land care my good name, convinced that Thou at Thy pleasure wilt defend and protect it, and save me from the hands of my enemies.

At the head of the post we have a page fragment from the manuscript kept in the Melbourne library with the drawing depicting envy carrying her daughters, treachery and detraction.

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Good News for Carmelites

His Holiness Pope Benedict XVI officially recognised heroic virtues and approved the second miracle required for the Canonization of the Blessed Nuno of St. Mary, Carmelite friar. The news was announced by the Vatican Congregation for the Causes of Saints yesterday in published statement. Blessed Nuno of St Mary (Bl Alvares Pereira) died as a simple Carmelite brother on April 1, 1431 and was beatified on January 23, 1918. He entered Carmelite monastery as a widower, but before that, Bl Nuno lived as a nobleman and great knight, and patriotic hero of his native Portugal. He was the Third Count of Ourem and Founder of the Royal House of Braganca. After the marriage of his daughter, he renounced his many titles and gave away all his possessions. One third of his wealth was given to the poor and orphans. He built several churches including the beautiful Carmelite monastery in Lisbon, which he later entered as a humble brother. He did much to spread the devotions of the rosary and the scapular in Portugal and is known as the "Precursor of Fatima", "The Holy Constable", and the "Peacemaker". His memorial Mass is celebrated on April 1.

To read more about Bl Nuno of St Mary and to pray in his honour, please visit following webpages: Blessed Nuno Society
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The life of Blessed Virgin with St Joseph

The Blessed Virgin speaks:
Know most certainly that before he married me, Joseph knew in the Holy Ghost, that I had vowed my virginity to my God, and was immaculate in thought, word, and deed, and that he espoused me with the intention of serving me, holding me in the light of a sovereign mistress, not a wife. And I knew most certainly in the Holy Ghost that my perpetual virginity would remain intact, although by a secret dispensation of God I was married to a husband. But when I had consented to the annunciation of God, Joseph, seeing my womb increase by the operation of the Holy Ghost, feared vehemently; not suspecting anything amiss in me, but remembering the sayings of the prophets, foretelling that the Son of God should be born of a virgin, deeming himself unworthy to serve such a mother, until the angel in a dream ordered him not to fear, but to minister unto me in charity.
Of worldly things Joseph and I reserved naught to ourselves, except the necessities of life for the honour of God, distributing the rest for the love of God. When the time of my Son's nativity approached, I came according to the foreknowledge of God to Betlehem, bringing a most clean dress and clothes for my Son, which no one had ever used. In these I first wrapped Him who was born of me in all purity, and although from all eternity I was ordained to sit on the highest throne and honour, yet in my humility, I did not disdain to prepare and minister what was necessary for Joseph and myself. (Lib 7, c 35)

Picture is "The wedding of the Blessed Virgin and St Joseph"
Text after 'Revelations of St Bridget'

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Feast of St Peter and Paul

PETER, formerly called Simon, from Bethsaida in Galilee, was a son of Jonas and a brother of Andrew, by whom he was brought to Christ. After the great draught of fishes, when our Lord said to him and Andrew: Follow me, and I will make you fishers of men, Peter followed the Saviour constantly, from whom he received the most tender proofs of love. Peter was present when Christ appeared in His glory on Mount Thabor, when He raised the daughter of Jairus to life, and when He sweat blood in the agony on Mount Olivet. Peter was also present at the miraculous draught of fishes, which was a figure of the multitudes which he was to bring, by means of the holy Gospel, to the kingdom of God, for Christ called him a fisher of men, and afterwards, because Peter recognized and professed Him to be the Son of the living God, Christ named him Peter, made him the head of the apostles and of the entire Church, made him His vicar and visible representative upon earth, promising to build His Church upon him as upon a rock, gave him the keys of the kingdom of heaven, and commanded him to feed His lambs and His sheep. Peter loved our Lord above all things; because of his love he wished to remain with Christ upon Mount Thabor to prevent Him from suffering, and in his love desired to die with Christ. He certainly showed the greatest courage when Christ was taken, following Him even into the house of Caiphas. But alas, the instability of man! There Peter three times denied the Lord. But the look of forgiving love which Jesus cast upon him, forced from him tears of the deepest contrition. He atoned for his denial by suffering much for Christ. Under the Emperor Nero he was crucified for his faith at Rome, and by his own request with his head downwards, because he did not consider himself worthy to die like Christ.

Oh! that all sinners would seek by such penance to turn their evil into good!

Prayer to St Peter

O God, who from a poor fisherman hast made St. Peter prince of the apostles and head of Thy Church, we beseech Thee through his intercession to make us true lambs of Thy flock. Grant, that we may hear his voice, follow his doctrine, and walk in his steps, until we reach that happy pasture where the Good Shepherd, Thine only-begotten Son, Jesus Christ, whom St. Peter represented on earth, reigns with Thee and the Holy Ghost forever. Amen.

Sketch of the life of St Paul.

PAUL, before his conversion called Saul, of the tribe of Benjamin, was born at Tarsus in Cilicia, and was a pupil of Gamaliel. As he had the most zealous attachment for the Jewish law, he was exasperated against the Christians. However, when hastening to Damascus to persecute them, he was converted by the Lord on the way and called to be an apostle. His unwearied labors in the vineyard of the Lord after his conversion, the sufferings which he endured upon his apostolic journeys, and the dangers and persecutions through which he passed in different countries, cannot be described. The zeal and constancy with which he confessed and preached the faith, though in chains and fetters, though scourged and beaten, in hunger and thirst, and through innumerable dangers, are almost incredible. He was so humble that he regarded himself as the least of the apostles, and thanked God fervently that He considered him worthy to suffer for His sake. After he had fought a good fight and finished his course, having everywhere zealously preached the faith, and still more zealously practiced it, he won the crown of justice. On the same day and at the same place in Rome, in which Peter was crucified, he was beheaded, by command of the Emperor Nero. Thus God tries and rewards true virtue. Paul in his life, as after death, worked numberless miracles; even his handkerchief, like St. Peter's shadow, healed sickness and expelled devils. He had so deeply impressed the name of Jesus in his heart, that it was almost continually on his lips, for "out of the fulness of the heart, the mouth speaketh." Would that we loved Jesus as St. Paul loved Him, then we would, like St. Paul, be ready to do and suffer much for Him.

Picture is by Rembreandt: 'St Peter and Paul disputing'

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Tower of David, pray for us!

The title of 'Tower of David' refers to the gift of fortitude granted to the soul of Our Lady by the Holy Spirit. The effects of this gift has helped to preserve her from sin throughout her whole life. She is like a fortress and incredible powerful helper to us in all struggles against temptations. This particular name has been first used to describe her by King Solomon in Canticle of Canticles: "Thy neck, is as the tower of David, which is built with bulwarks: a thousand bucklers hang upon it, all the armour of valiant men." (Canticles 4:4). In Old Testament, similar invocation refers to the powerful fortress once built to guard the Sion north-west borders. Our Lady is like this tower, full of strength and might against Satan and Hell. Eva has fallen under devil's temptation, whereas Immaculate Mary gave him a fatal blow and ever since is the most powerful weapon against spiritual enemies for those who seek her help in trust. Endless heroic Saints may testify how helpful she could be in resisting temptations in particular against impurity, fear and doubt. St Bernard says Mary's defeat of Satan and Hell gave her unlimited sovereignty over them. We can learn a lot following examples of many Saints, we can protect ourselves by her help whenever we need to be strengthened against wicked traps of the world. In Our Lady we can find the best and most effective refuge. Let us pray with childlike confidence of St John of Damascus who once said his only help against every spiritual enemy was his total and unshaken trust in Our Lady's help: Tower of David, pray for us!

Today's picture is "Under Our Lady's mantle" after Holy Cards for Your Inspiration

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St John the Baptist Litany and Prayer

Lord, have mercy on us, Christ, have mercy on us.
Christ, hear us. Christ, graciously hear us.
God the Father of Heaven, Have mercy on us.

God the Son, Redeemer of the world, Have mercy on us.
God, the Holy Ghost, Have mercy on us.
Holy Trinity, One God, Have mercy on us.

Holy Mary, Pray for us.
Queen of Prophets, Pray for us.
Queen of Martyrs, Pray for us.

St. John the Baptist, Pray for us.
St. John the Baptist, precursor of Christ, Pray for us.
St. John the Baptist, glorious forerunner of the Sun of Justice, Pray for us.
St. John the Baptist, minister of Baptism to Jesus, Pray for us.

St. John the Baptist, burning and shining lamp of the world, Pray for us.
St. John the Baptist, angel of purity before thy birth, Pray for us.
St. John the Baptist, special friend and favorite of Christ, Pray for us.
St. John the Baptist, heavenly contemplative, whose element was prayer, Pray for us.

St. John the Baptist, intrepid preacher of truth, Pray for us.
St. John the Baptist, voice crying in the wilderness, Pray for us.
St. John the Baptist, miracle of mortification and penance, Pray for us.
St. John the Baptist, example of profound humility, Pray for us.

St. John the Baptist, glorious martyr of zeal for God’s holy law, Pray for us.
St. John the Baptist, gloriously fulfilling thy mission, Pray for us.

Lamb of God, Who takest away the sins of the world, Spare us, O Lord.
Lamb of God, Who takest away the sins of the world, Graciously hear us, O Lord.
Lamb of God, Who takes away the sins of the world, Have mercy on us.

Christ, hear us. Christ, graciously hear us.

V. Pray for us, O glorious St. John the Baptist,
R. That we may be made worthy of the promises of Christ.

Let Us Pray: O God, Who hast honored this world by the birth of Saint John the Baptist, grant that Thy faithful people may rejoice in the way of eternal salvation, through Jesus Christ Our Lord.

Amen.

Prayer to St. John the Baptist

O God, You raised up St. John the Baptist to prepare a perfect people for Christ. Fill Your people with the joy of possessing His grace, and direct the minds of all the faithful in the way of peace and salvation.

Grant that as St. John was martyred for truth and justice, so we may energetically profess our Faith in You, and lead others to the Way, the Truth, and Eternal Life.

Amen.

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Sixth Sunday after Pentecost

EPISTLE (Rom 6: 3-11)

Brethren, All we who are baptized in Christ Jesus, are baptized in his death. For we are buried together with him by baptism unto death: that as Christ is risen from the dead by the glory of the Father so we also may walk in newness of life. For if we have been planted together in the likeness of his death, we shall also be in the likeness of his resurrection. Knowing this, that our old man is crucified with him, that the body of sin may be destroyed, to the end that we may serve sin no longer. For he that is dead is justified from sin. Now if we be dead with Christ, we believe that we shall live also together with Christ. Knowing that Christ, rising again from the dead, dieth now no more, death shall no more have, dominion aver him. For in that he died to sin, he died once: but in that he liveth, he liveth unto God. So do you also reckon that you are dead indeed to sin, but alive unto God, in Christ Jesus our Lord.

EXPLANATION
The apostle here teaches that in consequence of our baptism we are made members of Christ's body, and must, therefore, die to sin; as Christ by His death died to physical life, but has risen again, so must we bury sin, by constant renewal of baptismal vows, and by self-mortification rise to a Christian life. As members of Christ's body we should in a spiritual manner imitate Him. As He permitted His body to be nailed to the cross to atone for our sins, so should we crucify our corrupt nature by self-denial, and as He after His Resurrection lives always, because having risen He dieth no more, so we, risen from the death of sin, should lead a pious life conformable to that of Christ.

ASPIRATION
I trust, O Lord Jesus, that by the merits of Thy Passion I have risen from the death of sin: grant me Thy grace, that as Thou diest no more, so may I die no more by sin, but live for God, according to Thy law.

GOSPEL (Mark 8:1-9)
At that time, When there was a great multitude with Jesus, and had nothing to eat, calling hisdisciples together, he saith to them: I have compassion on the multitude, for behold they have now been with me three days, and have nothing to eat; and if I shall send them away, fasting, to their ,home, they will faint in the way: for some of them came from afar off. And his disciples answered him: From whence can any one fill them here with bread in the wilderness? And he asked them: How many loaves have ye? Who said: Seven. And he commanded the people to sit down on the ground. And taking the seven loaves, giving thanks, he broke, and gave to his disciples to set before them: and they set them before the people. And they had a few little fishes, and he blessed them, and commanded them to be set before them. And they did eat, and were filled, and they took up that which was left of the fragments, seven baskets: and, they that had eaten were about four thousand: and he sent them away.

Why did Christ say: I have compassion on the multitude?:
Because of His mercy and goodness to man, as well as to prove that which He taught on another occasion (Matt 6: 33) that to those who seek first the kingdom of God and His justice all other things will be added, without asking; for none of the multitude asked Christ for food, and yet He provided for all.

INSTRUCTION ON BLESSING
And He blessed them (Mark 8:7)

Seduced by Satan, the first man violated the holy command of God, and by his sin brought upon himself and his habitation the curse of divine wrath (Gen 3:17). Man was made by God, and therefore subject to Him, but was himself master of all created things. After the sin of disobedience, however, all creation revolted against him: the animals fled from him, the fields yielded only thorns and thistles, the herbs became poisonous to him, or refused him their former wholesome power. Innumerable evils followed, all men and even the whole earth suffered from them; the devil drew both into his sphere and made them his servants, and this evil spirit now made use of created things to divert man altogether from God and to cause his eternal ruin. But God decreed that man and earth should not remain in this condition: Christ, the Son of God, came upon earth, redeemed it from the bonds of Satan, and gave all men the power to become once more God's children. The devil was conquered by the cross, but not slain; man and the earth were indeed taken from his dominion, but not from his influence; for he even now, as the apostle writes, goes about like a roaring lion, seeking whom he may devour (1 Peter 5: 8), and as he used the forbidden fruit in paradise to seduce man, he now uses the created things of the earth to tempt man, and, make him his servant. Man and all creation had to be drawn from this pernicious influence, to be liberated from the bondage of corruption and be brought to the freedom of the children of God (Rom 8:19). This is done in the Church, to which Christ entrusted the power of binding and loosing, and gave the work of sanctifying through the Holy Ghost, by means of blessing and consecrating. By virtue of the merits of Christ, and with the assistance of the Holy Ghost, the Church, or the priest in her name, therefore blesses and consecrates persons as well as other created things which they are to use, or which she is to apply to the service of God. In this the Church follows the example of Christ and the Apostles. Jesus embraced children and laid His hands upon them, blessing them (Mark 10:16). He blessed bread and fishes, the food of thousands; blessed breed and wine at the last supper (Matt 26:26), was recognized by the disciples in the blessing of bread (Luke 24:30), blessing the disciples He ascended into heaven (Luke 24:51), by His command the apostles wished peace to every house into which they stepped (Matt 10:12, 13), and St. Paul expressly says, that every living thing is sanctified by prayer and the word of God (1Tim 4:5). Following the example and command of Christ, the Church also introduced blessings and benedictions which were prefigured in the Old Law. God commanded the priests to sanctify and to consecrate whatever was to belong to His service, (Levit 8) and the Old Law is full of blessings and consecrations which had to be used by the priests (Exodus 29:36, 30:25, 11:9) and if persons and things used for God's service were to be blessed, how much more so in the New Law which in place of the type, contains the reality and truth The testimony of Scripture is confirmed by all the holy Fathers, and by the constant practice of the Church which has received from Christ, the power to bless and to consecrate.

The blessing or benediction of the Church is nothing more than a prayer of intercession which the priest makes in the name of the Church, that for the sake of Christ (therefore the sign of the cross) and the prayers of the saints. God may give His blessings to a person or thing, and sanctify it. Through consecration, in which besides prayer and the sign of the cross, the anointing with holy oil is used, things required for divine service are separated from all other things and especially sanctified. Thus persons, fruits, bread, wine, houses, ships and fields, are blessed; churches, altars, bells, &c., are consecrated.

What virtue have these blessings?
The chief effects of the blessing of persons are: Preservation or liberation from the influence of Satan; preservation of the soul from his temptations and evil suggestions; preservation of the body and of the property from his pernicious malice; forgiveness of venial sins, and strength to suppress concupiscence; curing of sickness and physical evils, whether natural or supernatural; a blessing upon the person and his surroundings; the imparting of the grace of conversion; the advantage of the prayer of the Church and further grace for the remission of temporal and eternal punishment. The blessing of things withdraws them from the influence of the devil, so that he can no longer use them as a means of bringing us into sin, but that they rather serve us as a protection against the evil spirits and as a means for our salvation.

Whence do the blessings derive their force?
From the merits of Christ who by His death on the cross vanquished Satan. The Church asks God that He will through these merits and through the intercession of the saints bless a person or thing, and make that which is blessed profitable to us fox both body and soul. Whether or not the effects manifest themselves in the person who receives the blessing, or makes use of the object blessed, depends on his faith and moral condition, as also on the usefulness or profit of the blessing to him. We should not, then, place obstacles in its way by diffidence in God and the prayers of the Church or by a sinful life, but should always be convinced. that these benedictions will serve for our benefit, if according to God's will they are used as the Church intends, as a means to overcome evil, to sanctify ourselves, and to honor God.

Why are salt and water blessed?
This is plainly shown in the prayer the priest says in blessing them; for he asks, in the name of the Church, that God may pour the virtue of His blessing over the water that it may conquer devils, prevent sickness, and that everything which is sprinkled with it, may be preserved from every injury, and that He may bless the salt, so that it may be salutary for the body and soul of all who use it. The salt which Eliseus sprinkled into the unwholesome waters of Jericho healed them (4 King 2:20, 21) and is a type of blessed salt.

Why are the people sprinkled with holy water on Sundays?
To remind the people of the interior purity with which they should come to divine service, and fulfill the duties of their calling; and to exhort them to purify themselves from the stains of sin by tears of sorrow, and repentance. Hence the priest in sprinkling the faithful recites the words of the fiftieth psalm: Asperges me hyssopo, etc. Sprinkle me with hyssop, and I shall be cleansed; to remind them to preserve the purity and innocence procured by the blood of the Lamb of God, and communicated to them in baptism. Finally, the people are sprinkled that the temptations of the devil may depart from them, enabling them to attend with great fervor and with more recollection to the holy service.

What else is to be remembered concerning the use of blessed things?
That they are to be used with faithful confidence for the purpose for which the Church blessed them, and are to be treated with great reverence, because they are blessed by the Church in the name of Jesus, a custom almost as old as Christianity itself. The Christian must not believe that blessed things which he possesses, carries, or uses, will make him holy, for he should always remember that things blessed are only a means of sanctification, and are only effectual when the faithful have the earnest will to die rather than sin, to fight with all fervor against the enemies of their salvation, to follow Christ, and be thereby received into the freedom of the children of God, and into heaven.

Picture credit: Lombard Lambert - Miracle of feeding the multitude with five loaves of bread

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The Visitation

When the angel announced to me that I should bear a Son, as soon as I consented, I felt something amazing and inexplicable in me, so that greatly wondering, I at once went up to my cousin Elizabeth to console her in her pregnancy and confer with her on what the angel had announced to me. And when she met me at the well, and we enjoyed each other's embrace and kiss, the infant in her womb, by a wonderful and visible motion, rejoiced. And I likewise was then moved in my heart by unwonted exultation, so that my tongue spoke unpremeditated words of God, and my soul could scarce contain itself for joy. And when Elizabeth wondered at the fervor of spirit that spoke in me, and I not otherwise wondered at the grace of God in her, we remained together many days blessing God. And after this a certain thought began to impress my mind, how and how devoutly I should act after so great a favour bestowed on me. What should I reply, if asked how I conceived, or who was the father of the Son I was to bear; or lest perchance Joseph, instigated by the enemy, should suspect me of evil. While thinking of these things, an angel, not unlike the one whom I had seen before, stood by me, saying: "Our God, who is eternal, is with thee and in thee. Fear not then, He will give thee to speak, He will direct thy steps and abode, he will perfect His work with thee powerfully and wisely." But Joseph, to whom I had been confided, when he perceived me to be pregnant, wondering and thinking himself unworthy to dwell with me, was troubled, not knowing what to do, till the angel told him in the sleep: "Depart not from the virgin confided to thee, for it is most true as thou hast heard from her, for she has conceived of the Spirit of God, and shall bear a Son, the Saviour of the world. Therefore, serve her faithfully, and be thou the guardian and witness of her purity." Then from that day Joseph served me as his lady, and I humbled to his lowest labour. After this I was constantly in prayer, rarely wishing to see or be seen, and I most rarely going forth, unless to the appointed feasts; and I was assiduous in the watches and readiness given by our priests. I had a fixed time for manual labour, and I was discreet in fasting as much as my constitution could bear in God's service. Whatever we had over our daily sustenance we gave to the poor, content with what we had. Joseph so served me, that no scurrilous, murmuring, or angry word was heard from him, for he was most patient in poverty, solicitous in labour when it was necessary, most mild to those who reproached, most obedient in my service, a most prompt defender against those who gainsaid my virginity, a most faithful witness of the wonders of God. For he was so dead to the world and the flesh that he never desired aught but heavenly things. And so confident was he in God's promises, that he would constantly exclaim: "Would that I could live to see God's will fulfilled!" Most rarely did he go to gatherings of men and their councils, because his whole desire was to obey the will of God, and therefore is his glory now so great (Lib VI, c.59).

Picture credit: unknown Flemish artist "Visitation". Text from "Revelations of St Bridget on the life and Passion of Our Lord and the Life of His Blessed Mother".

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God is a jealous lover, but in this divine jealousy He is not like the neurotic human being who makes his beloved unhappy by his unlimited demands of attention and service. Divine jealousy is a love that enriches man.

If we were to regard charity as if it were only a purely human love, we might be tempted to think that charity is a love that makes man poor instead of rich. Or we might think that God is a jealous lover who resents the thought or affection that his friends give to anyone or anything else. In one way God is a jealous lover. He wants men to love Him above everything else, even above themselves. But this divine jealousy is not at all like the painful jealousy of the neurotic human being who makes his beloved unhappy by his unlimited demands of attention and service. Human jealousy, when carried to extremes, is a force that impoverishes the object of its affections. The jealous man will rob his wife of her parents, relatives and friends, her children, her work and her hobbies. He wants her to love nothing but himself. But the divine jealousy is a love that enriches man. God asks for man's love through charity not in order to take any good thing away from man but in order to give all good things to man. For through charity man attains God, and in God he finds all good both in this life and in the next. Charity is a share in divine love. But it is the love of God which is the source of all good in this life and in the next. It is love, the divine love, which has created the world and all good things in it. It is God's love which has made man himself and the world in which man is to seek for and find happiness. When a man loves God more than everything else, he finds everything else in God, everything else that can really make him happy.

Picture is by Gustave Dore

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The growth of the man's love for God in this life will start with the avoidance of sin.

WE might say that the growth of man's love for God in this life will start with the avoidance of sin, go on to the pursuit of good and end with the desire of union with God in heaven. The reckless youth who has been living a dissolute life falls in love with a good woman. First of all his love leads him to turn from his former irresponsible way of living. To gain the approval of his loved one he avoids his former dissolute companions. He struggles against his own intemperance. Then he begins to seek a good way of life. He settles down, goes to work, starts to save money. Finally he seeks union with his beloved in marriage. The story on man's love for God will follow the same path. When a man begins to love God, fist he seeks to avoid sin and the insidious power of concupiscence which would separate him from God. Then he begins to cultivate virtue, to work for happiness. Finally he desires to live with God always.
LOVE is also capable of decline. Purely human love can grow less and less until it perishes altogether. When a man begins to think less and less of his wife, to be less thoughtful of her welfare, to do fewer things to make her happy, then his love for her is failing. When he does something evil to her then his love ceases. Charity - man's love for God - can also fail, though not in precisely the same way. Charity will not fail simply because a man thinks less often of God. It will not even fail through venial sin. Venial sin is concerned only with the means that lead to the goal. It does not destroy man's basic tendency to God in charity. But mortal sin destroys charity completely. Charity is the love of God above all things. But in mortal sin man prefers some created things to God. Hence mortal sin drives charity out of the soul of man. In a certain sense venial sin cam lead to the loss of charity. Since all sin is not in accord with the will of God, the venial sinner is gradually disposing his will to give up God. Because he has not followed the will of God in all things, when some crisis arises in his life, he may give up God for some temporary created good.

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Fifth Sunday after Pentecost

How should we sanctify the Lord in our hearts?

By practising those virtues which Peter here recommends, and which he so exactly describes; for thereby we become true disciples of Christ, honor Him and edify others, who by our good example are led to admire Christianity, and to become His followers. Moreover, we thus render ourselves more worthy of God's grace and protection, so that if for justice' sake we are persecuted by, wicked men, we need not fear, because God is for us and will reward us with eternal happiness.

GOSPEL (Matt. 5: 20-24)
At that time, Jesus said to his disciples: Except your justice abound more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven. You have heard that it was said to them of old: Thou shalt not kill: and whosoever shall kill, shall be in danger of the judgment. But I say to you, that whosoever is angry with his brother, shall be in danger of the judgment. And whosoever shall say to his brother, Raca, shall be in danger of the council. And whosoever shall say, Thou fool, shall be in danger of hell fire. If therefore, thou bring thy gift at the altar, and there thou remember that thy brother bath anything against thee, leave there thy offering before the altar, and go first to be reconciled to thy brother: and then coming, thou shaft offer thy gift.

In what did the justice of the Pharisees consist?

In external works of piety, in the avoidance of such gross vices as could not be concealed, and would have brought them to shame and disgrace. But in their hearts these Pharisees cherished evil, corrupt inclinations and desires, pride, envy, avarice, and studied malice and vengeance. Jesus, therefore, called them hypocrites, whitened sepulchres, and St. John calls them a brood of vipers. True Justice consists not only in external works of piety, that is, devotional works, but especially in a pure, sincere, self?sacrificing feeling towards God and man; without this all works, however good, are only a shell without a kernel.

How are we to understand that which Christ here says of anger and abusive words?

The meaning of Christ's words are:. You have heard that murder was forbidden to your fathers in the desert, and that the murderer had to be given up to justice: but I say to you, whoever becomes angry with his neighbor, shall be in danger of divine judgment, and he who with abusive words, such as Raca, Villain, gives vent to his anger, using expressions of contempt and insult, as fool, scoundrel, profligate, wretch, is more liable to punishment. These degrees of anger are punished in different ways by God.

Is anger always sinful?

No, anger is sinful only when we wish or actually inflict some evil to the body, property, or honor of our neighbor; when we make use of such insulting and abusive words as injure his character, provoke and irritate him. If we become angry at the vices and crimes of others, when our office or the duties of our station demand that we watch over the conduct of those under our care, to punish and correct them, (as in the case of parents, teachers, and superiors) then anger is no sin. When one through pure love of God, becomes irritated at the sins and vices of his fellowmen, like King David, or if one urged to wrong, repels the tempter with indignation, this is even a holy anger. Thus St. Gregory Says; "It is to be understood that anger created by impatience is a very different thing from anger produced by a zeal for justice. The one is caused by vice, the other by virtue." He, then, who becomes angry for justice' sake, commits no sin, but his conduct is holy and praiseworthy, for even our Lord was angry at those who bought and sold in the temple, (John 2: 15) Paul at the magician Elymas, (Acts 13:8) and Peter at the deceit of Ananias and Saphira (Acts 5: 3). Anger, then, to be without sin, must proceed from true zeal for God's honor and the salvation of souls, by which we seek to prevent others from sin, and to make them better. Even in this respect, we must be careful to allow our anger no control over our reason, but to use it merely as a means of doing good, for we are often apt to take the sting of anger for holy zeal, when it is really nothing but egotism and ambition.

Why must we first be reconciled with our neighbor before bringing an offering to God, or undertaking any good work?

Because no offering or other good work can be pleasing to God, while we live in enmity, hatred, and strife with our neighbor; for by living thus we act altogether contrary to God's will. This should be remembered by all Christians, who go to confession and holy Communion, without forgiving those who have offended them, and asking pardon of those whom they have injured. These must know that instead of receiving absolution for their sins, they by an invalid confession are guilty of another sin, and eat their own judgment in holy Communion.

How should reconciliation be made with our neighbor?

With promptness, because the apostle says: Let not the sun go down upon your anger (Eph. 4: 26). But if the person you have offended is absent, says St. Augustine, and you cannot easily meet him, you are bound to be reconciled to him interiorly, that is, to humble yourself before God, and ask His forgiveness, making the firm resolution to be reconciled to your enemy as soon as possible. If he is accessible, go to him, and ask his forgiveness; if he has offended you, forgive him from your heart. The reconciliation should be sincere, for God sees into the heart; it should also be permanent, for if it is not lasting, it may be questioned if it was ever sincere. On account of this command of Christ to be reconciled to our enemies before bringing sacrifice, it was the custom in ancient times that the faithful gave. the kiss of peace to one another at the sacrifice of Mass, before Communion, as even to this day do the priests and deacons, by which those who are present, are admonished to love one another with holy love, and to be perfectly reconciled with their enemies, before Communion.

MEANS OF PREVENTING ANGER

The first and most effectual preventive is humility; for as among the proud there are always quarrels and contentions, (Prov. 13: 10) so among the humble reign peace, meekness and patience. To be humble, meek, and patient, we must frequently bring before our minds the example of Christ who did not sin, neither was guile found in His mouth, (1Peter 2: 22) yet suffered great contradictions, many persecutions, scoffs and sneers from sinners, without threatening vengeance to any one for all He suffered; He say's to us in truth: Learn of me, because I am meek and humble of heart (Matt. 11: 29). A very good preventive of anger is to think over in the morning what causes will be likely to draw us into anger at any time during the day, and to arm ourselves against it by a firm resolution to bear all with patience and silence; and when afterwards anything unpleasant occurs, let us think, "What will I effect by my anger? Can I thereby make things better? Will I not even make myself ridiculous and injure my health?" (for experience as well as holy Scripture teaches, that anger shortens life) (Eccles.30: 26) Finally, the most necessary preventive of anger is fervent prayer to God for the grace of meekness and patience, for although it seems difficult and almost impossible to our nature to be patient, by the grace of God it becomes not only possible, but even easy.

INSTRUCTION ON SACRIFICE
Offer thy gift. (Matt. 5: 24)

In its wider and more universal sense sacrifice comprehends all religious actions by which a rational being; presents himself to God, to be united with Him; and in this sense prayer, praising God, a contrite heart, charity to others, every good work, and observance of God's commandments is a sacrifice. Thus the Holy Scriptures say: Offer up the sacrifice of justice and trust in the Lord. (Ps. 4: 6). Offer to God the sacrifice of praise. (Ps. 49). Sacrifice to God is an afflicted spirit; a contrite and humble heart, O God, thou wilt not despise (Ps. 1. 19). It is a wholesome sacrifice to take heed to the commandments, and to depart from, all iniquity (Ecclus. 35: 2). "Therefore," says St. Augustine, "every good work which is united in sanctity with God, is a true sacrifice, because it refers to the end of all good, to God, by whom we can be truly happy." As often, then, as you humble yourself in prayer before the majesty of God, when you give yourself up to God, and when you make your will subject to His divine will, you bring a sacrifice to God; as often as you punish your body by continency, and your senses by mortification, you bring a sacrifice to God, because you offer them as instruments of justice; (Rom. 6: 13) as often as you subdue the evil concupiscence of the flesh, the perverted inclinations of your soul, deny yourself any worldly pleasure for the love of God, you bring a sacrifice to God. Such sacrifices you should daily offer to God; without which all others have no value and do not please God, such as these you can make every moment, when you think, speak, and act all for the love, of God.

Strive then, Christian soul, to offer these pleasing sacrifices to God, the supreme Lord, and as you thus glorify Him, so will He one day reward you with unutterable glory.

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In the day of Our Lady we can meditate on her love of God, as she explained it to St Bridget of Sweden.

Early life of the Blessed Virgin

As soon as I understood that there was a God, I was always solicitous and fearful for my salvation and observance. And when I heard more fully that God was, too, my Creator and judge of all my actions, I loved Him intensly, and every hour feared and pondered lest I should offend Him in word or deed. Then when I heard that He had given a law to His people, and His commandments, and wrought so many wonders with them, I firmly resolved in my mind to love naught but Him, and all wordly things became most bitter to me. Hearing after this that this same God was to redeem the world and be born of a virgin, I was filled with such love for her, that I thought of naught but God, wished naught but Him. I withdrew as much as possible from the converse and presence of kindred and friends. All that I could have I gave to the poor, reserving to myself only necessary food and clothing. Nothing pleased me but God. Ever did I long in my heart to live to the time of His birth, if perchance I might be worthy to be unworthy handmaid of the mother of God. I also vowed in my heart to observe virginity if it was pleasing to Him, and to possess nothing in the world. But if God willed otherwise, that His will, not mine, be done; because I believed Him omnipotent and desirous of naught but my good, so that I committed my will absolutely to Him.
As the time approached, when by rule, virgins were presented in the Temple of the Lord, I went up among them in submission to my parents, thinking that nothing was impossible to God. And as He knew that I desired nothing, wished nothing but Himself, He could, if it pleased Him, preserve me in my virginity; if not, His will be done. After hearing all the instructions in the Temple, I returned home, inflamed with still greater love of God, enkindled daily by new fervor and desire of love. I accordingly retired apart from all more than usual, and I was alone night and day fearing most intensly lest tongue should speak or ear hear aught against my God, or eyes see aught delightful. Even in my silence was I timid and most anxious, lest I should be silent when I ought rather to speak. When I was thus troubled in heart alone by myself, and committed all my hope to God, at once it came into my mind to think of God's great power, how the angels and all things created serve Him, and what was His glory, which is ineffable and interminable. For I saw the sun, bot not as it shines in Heaven; I saw light, but not such light as shines in the world. I perceived an odor, not like that of plants or anything of the kind, but most sweet and almost ineffable with which I was all filled, and exulted for joy. Then immediately I heard a voice, but from no human lips. And on hearing it I feared considerably, thinking within myself whether it was an illusion, and forthwith an angel of God appeared before me, like a most beautiful man, but not clothed in flesh, who said to me: "Hail Mary etc". When I heard this, I wondered what this meant, or why he uttered such a salutation; for I knew myself, and deemed myself unworthy of this or of any good. But it is not impossible to God to do whatsoever He willeth. Then the angel said again: "What is born in thee is holy, and shall be called the Son of God ; and as it shall please Him, so shall it be done." Still I deemed myself unworthy, and asked the angel not why or when, but how it should be done, that I, unworthy, should be the Mother of God, not knowing man. And the angel answered me as I said: "Nothing is impossible to God, but whatsoever He willeth shall come to pass, etc." Haring the words of the angel, I felt a most fervent desire to be the Mother of God, and my soul spoke in love: "Here I am, let Thy will be done in me." At this word my Son was instantly conceived in my womb, with unspeakable exultation of my soul and my whole body. And when I had Him in my womb, I bore Him without pain, without any weight or feeling of inconvenience. In all things I humbled myself, knowing that He was almighty whom I bore. And when I brought Him forth, I brought Him forth without pain and sin, as I conceived Him, with such exultation of soul and body, that for exultation my feet did not feel the ground the stood upon. And as He entered all my members with the joy of my whole soul, so with the joy of my whole body, my soul exulting with ineffable joy, He came forth, my virginity untouched. And when I beheld Him and considered His beauty, my soul in joy distilled, as it were, dew, knowing myself unworthy of such a Son. But when I considered the places of the nails in His hands and feet, which according to the prophets, I heard were to be crucified, then my eyes filled with tears and my heart was breaking with sadness. And when my Son gazed into my streaming eyes, He was sorrowful unto death. But when I considered the power of His deity, I was again consoled, knowing that He so willed it, and that so it was expedient, and I conformed my will to His will, and thus my joy was tempered by pain.

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There are many Saints who proved their love of God through examples of heroic virtue. St John of the Cross is one of them. He wrote the most beautiful poems describing soul search for His beloved. It is good to think of him during the month of the Sacred Heart, the beautiful symbol of God's love for us. We will focus today on the period of St John's life that began when he was elected the prior of Discalced friars in Baez. It happened just after Discalced were finally set up as a separate Province. He was the Prior there for two years and after that he was appointed Prior to the Granada foundation of Los Martires. He was far away from his beloved Castile and he felt his isolation deeply. This feeling of isolation was increased after Saint Teresa died the same year. He had reached however, that state of inner freedom when he could truly be himself and not to be forced into a mould of other's making. As Prior and an official in his Order now, he himself had a status that afforded him some dignity, but he refused to be judged by such standards. A high ranking official would be brought to him and be greeted by John just as he was. As he said to one visitor who expressed his surprise, 'After all, I am the son of a weaver'. Later on, his brother Francisco was often with him. Francisco remained what he always was, a poor workman, and John would introduce him with great pride as the greatest treasure he had on earth. To John, earthly rank or attainment did not matter. What did matter was that they were all children of God, and as such, deserving of his respect and love, whatever their rank or lack of it. The Order met for their second Chapter in 1583 and John was reaching the peak of his religious leadership. He was elected 2nd definitor and Vicar Provincial. He completed at that time his major writings, The Spiritual Canticle and the Dark Night of the Soul. From 1585, for the next three years he was almost constantly on the road in his role as Vicar Apostolic, attending chapters, visiting the various foundations, founding new convents and friaries. At one such foundation, that of Cordoba, he nearly lost his life. A stone wall that was being built fell on the cell in which he was working, and the workmen scrabbled frantically to dig him out, fearing he was dead. However, they found him crouched in a corner under a statue of Our Lady that had fallen above him, laughing and saying that it was she who had saved him. To his delight, in 1588 he was appointed prior of the Segovia friary, which meant that he was back in his beloved Castile. A new friary was still being built away from the dampness of the nearby river, so John joined in with the building work. These were to be the last happy moments in his life. He was back in Castile and nearer to his beloved brother who was able to visit him more often. To his brother he revealed an experience he had. Praying before a picture of Christ carrying his cross one day, he heard an inner voice calling his name, and responded inwardly, 'Here I am'. The voice asked him then what reward he would like for all he had done and all he had have suffered. John's response was, 'To suffer and to be looked down upon.' He told this to his brother so that when Francis saw him having trials he would not be distressed, knowing that it was what he desired and that they God's will for him. The time of serious trials was coming for John to prove his love of God and neighbour. God was willing to give him a chance to become a great saint.

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A man can give his whole heart habitually to God, that is he will never think or desire anything contrary to the love of God.

The friendship with God will increase in the only way in which it is possible for the love of friendship to increase. A man grows in the love of friendship when his love for his friend grows stronger and leads him to do things more frequently for his friend. Consider the growth of friendship between a man and the woman he marries. At the beginnings of their courtship he is willing to spend some of his time and money on her. As his love grows he spends more time and more money on her. As it grows still further he begins to admit her to the private world of his thoughts and ambitions, his hopes and disappointments. Then he begins to think of her troubles and sorrows, her triumphs and joys. Later he marries her and shares his life with her and shares his life with her. Ultimately he is ready even to give his life for her. In a similar way man can grow in the friendship of God. As his love of God grows he is willing to give more of himself for and to God. He begins to think more of God than of himself. He is more likely to do things for God than for himself. The intensity of his love for God grows within him until he is ready to give even his life for God. We might state it simply by saying that the intensity of his love for God grows stronger and stronger and becomes more and more likely to burst forth into acts of love of God.
Every new act of love of God will at least dispose a man to an increase in his love for God. Love actually increases only when it becomes more fervent. A man may be friendly with a woman top the extent of taking her out to dinner and a dance. And the more often he does so, the more likely he is to come to love her more ardently. But his love of her does not actually increase until he loves her enough to introduce her to his family, or to ask her to marry him, or to marry her and share his whole life with her. Si it is with man's love for God. Every act of love will dispose man to love God more. But only a more fervent act of love of God will actually increase his love of God.
In this life the love of man for God is always capable of growth. Charity is a share of God's own love, which is infinite. it is therefore always capable of further growth. Its growth depends on the goodness and power of God which are infinite. And as charity grows in a man through the divine power, so does man's ability to receive a further increase in his love of God.
Since God is infinitely lovable in Himself, no man can ever love God as much as God ought to be loved. God alone can love Himself infinitely. But man's love for God can be perfect when man loves God as much as he can. This can happens in three ways. A man may love God with the entire devotion of his heart or will. He thinks always of God. He is always actually loving God. This is the perfection of love for God which is found in the Saints in Heaven. In this present life man cannot love God with such an entire devotion. The need for working or eating or sleeping and so on prevent a man from giving his whole attention to God. But even in this present life a man can try to give to God all the love and attention that are not needed for for the necessities of daily living. This perfection of love is possible for man but not common among men. Lastly a man can give his whole heart habitually to God, that is he will never think or desire anything contrary to the love of God. He may not be thinking of God as much as he could, but he never does anything that would destroy his love for God.

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