Little gem from St Therese.

To prove that God looks only to the love which inspires our actions, one day Soeur Therese related the following story to us:

"Once there was a great lord who built a church in his realm as a lasting memorial to his liberality. On the day of the grand dedication, this sovereign's name and the name of his family could be clearly seen, carved in bold letters on one of the prominent stones of the building. The next day, hhowever, the only name to be seen on the stone was that of some unknown woman. Needless to say, the original inscription, which had been completely obliterated, was restored at once, but the same phenomenon again took place. After several renewed attempts to by-pass the miracle were similarly frustrated, the orate lord began an investigation. he had at the outset forbidden his subject to contribute, even in a small way, to this project; he was to be the sole donor.. Now he began to suspect that somebody had secretly interfered with his plan. the unknown name was, therefore, duly identified, and the guilty woman summoned to justice. Denying, at first, all responsibility in the matter, she suddenly remembered....During the building operations, she had noticed how difficult it was for the horses to drag along the heavy cartloads of stone, and with her last coin, she had bought a truss of hay for them. 'These dumb animals are, in certain way, participating in this great work,' she had reasoned,'and as I have been deprived of the privilage of contributing directly to this temple, perhaps God will accept the offering I am making through them...' That was the extent of her guilt. The humbled sovereign fully understood...and there was no further interferance with the miraculous inscription."

"This proves," Therese added, "that the most trivial work, the least action when inspired by love, is often of greater merit than the most outstanding achievement. It is not on their face value that God judges our deeds, even when they bear the stamp of apparent holiness, but solely on the measure of love we put into them....And there is no one," she concluded, "who can object that he is incapable of even this much, for such love is within the reach of all men."

from 'A memoir of my sister St Therese'
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FOURTEENTH SUNDAY AFTER PENTECOST

At the Introit of the Mass excite in your heart an ardent desire for heaven, with these words:

INTROIT
Behold, O God, our protector, and look on the face of thy Christ:, for better is one day, in thy courts above thousands. How lovely are thy taber­nacles, O Lord of hosts! My soul longeth and fainteth for the courts of the Lord. (Ps 133) Glory etc.

COLLECT
Keep, We beseech Thee, O Lord, Thy Church with Thy perpetual favor; and because without Thee the weakness of man is ready to fall, may it be withheld by Thy aid from all. things hurtful, and devoted to all things profitable to salvation. Thro'.

EPISTLE (Gal 5: 16-24)
Brethren, Walk in the spirit, and you shall not fulfil the lusts of the flesh: for the flesh lusteth against ,the spirit, and the spirit against the flesh: for these are contrary one to another: so that you do not the things that you would. But if you are led by the spirit, you are not under the law. Now the works of the flesh are manifest, which are, fornication, uncleanness, immodesty, luxury, idolatry, witchcrafts, enmities, contentions, emulations, wraths, quarrels, dissensions, sects, envies, murders, drunken­ness, revellings, and such like: of the which I foretell to you, as I have foretold to you, that they who do such things shall not obtain the kingdom of God. But the fruit of the Spirit is charity, joy, peace, patience, benignity, goodness, longanimity, mild­ness, faith, modesty, continency, chastity. Against such there is no law. And they that are Christ's have crucified their flesh with the vices and concupiscences.

What is it to walk in the spirit?
It is to obey the inspirations of the Holy Ghost always, and in all things. He who does this, says St. Paul, will not do the evil works of the flesh, which are here enumerated, but he will rather suppress and mortify all sensual desires, in this manner crucify his flesh together with its vices and lusts, and make himself worthy of the fruits of the Holy Ghost, which are also mentioned; he will belong to Christ, and secure for himself eternal happiness. On the contrary, he who lives according to the flesh, that is, gives way to the desires of the flesh, has no hope of salvation. Is it not strange, that all Christians wish to belong to Christ and become heirs of His kingdom, but are unwilling to crucify the flesh and its lusts, though Christ says to all; If any man will come after me, let him deny himself, and take up his cross, and follow me (Matt 16: 24).

ASPIRATION
Intercede for me, O St. Paul, that God may give me grace to crucify my flesh with its lusts, that I may have part with thee in Christ:

GOSPEL (Matt 6: 24-33)
At that time, Jesus said to his disciples: No man can serve two masters; for either he will hate the one and love the other, or he will sustain the one and despise the other. You cannot serve God and Mammon. Therefore I say to you, be not solicitous for your life, what you shall eat, nor for your body, what you shall put on. Is not the life more than the meat, and the body more than the raiment? Behold the birds of the air; for they neither sow, nor do they reap, nor gather into barns, and your heavenly Father feedeth them. Are not you of much more value than they? And which of you, by taking thought, can add to his stature one cubit? And for raiment, why are you solicitous? Consider the lilies of the field, how they grow; they labor not, neither do they spin; but I say to you, that not even Solomon in all his glory was arrayed as one of these. Now, if God so clothe the grass of the field, which is to-day, and to morrow is cast into the oven, how much more you, O ye of little faith? Be not solicitous, therefore, saying: What shall we eat, or what shall we drink, or wherewith shall we be clothed? For after all these things do the heathens seek. For your Father knoweth that .you have need of all these things. Seek ye therefore first the kingdom of God and his justice; and all these things shall be added unto you.

What is meant by serving God?
Doing the will of God, or performing faithfully and zealously all that God asks of us according to our age and condition, and for love of Him.

Who are the two masters whom we cannot serve alike?
God and Mammon or riches, whereby also, the other goods and pleasures of the world are understood. These we cannot serve at the same time, because they command things diametrically opposed to each other; for instance, God prohibits usury, theft, deceit, &c.; to which the desire for wealth impels us. God commands that we keep holy Sundays and holy days, and devote them to His service; the desire for riches tempts man to omit religious worship and to seek temporal gain; it disturbs him even in church, so that he is only present with his body, but absent in mind with his temporal goods and business.

To whom can riches be useful?
To those who, like the saints, perform works of mercy with them, and thus lay up treasures for themselves in heaven.

Why does Christ call our attention to the birds of the air and the lakes of the field?
To, excite in us confidence in the providence of God, which preserves even the birds and the flowers. Surely, if God feeds the young ravens which cry to Him (Ps 146: 9); if He nourishes the birds which neither sow, nor reap, nor gather into barns; if He vests the flowers of the field so beautifully, how much more will He care for man whom He has made to His own image and likeness, and adopted as His child, if he only acts as such, keeps His commandments, and always entertains a filial confidence in Him.

Should we, therefore, lay aside all care and never work?
This does not follow from what has been said. Christ condemns only the superfluous cares, which cause man to forget God and to neglect the salvation of his soul. Besides, God has Himself ordered (Gen 3: 17-19) that man should obtain the fruits of the earth with much labor, that he should earn his bread by the sweat of his brow. St. Paul says: If any man will not work, neither let him eat. (2Thess 3: 10)

What should preserve us from superfluous cares?
A firm and lively faith, that God can and will help us. That He can is evident, because He is almighty; that His will is certain, because He promises it in so many pas­sages of Holy Writ, and because He is infinitely faithful to all His promises. Christ encourages us to this lively confidence with these, words: All things whatsoever you ask when ye pray, believe that you shall receive and they shall come unto you (Mark 11:24) Therefore the apostle also commands us to throw all cares upon the Lord, who provides for us (1 Pet 5:7). And why should God not care for us, since He sent us His Son and with Him all; for which reason St. Augustine says: "How can you doubt that God will give you good things, since He vouchsafed to assume evil for you!"

PRAYER
O Lord Jesus! give me a firm confidence in Thy Divine Providence, and daily increase it in me, that when in necessity I may confidently believe if I seek first the kingdom of God and His justice, the rest shall be added unto me.

CONSOLATION IN POVERTY
Be not solicitous for your life (Matt 6:25)

If you were born in poverty, or accidentally, or through your own fault have become poor, be consoled, because God has sent you this poverty for your own good; for good things and evil, life arid death, poverty and riches are, from God. (Ecclus 11:14). Therefore receive it from the hand of God without impatience or murmuring, as a means by which He wishes to keep you from forgetting Him, which would, perhaps, happen if He were to bless you with temporal prosperity. Riches are a source of destruction for many. If you have brought poverty upon yourself by a licentious and sinful life, receive it in a spirit of penance as a just and salutary chastisement, and thank God that He gives you an opportunity to do penance for your sins. But if you have become poor through no fault of your own, be consoled by the example of the saints, of whom St. Paul says: they bear the unjust taking away of their goods with joy, because they know that a better and an unchangeable treasure is in store for them in heaven. (Hebr 10:34) But you should particularly take courage from the example of Christ who, being rich, became poor for us, (2 Cor 8:9) and had not a place whereon to lay His head. (Matt 8: 20). In your distress say with Job: The Lord gave and the Lord bath taken away: as it pleased the Lord, so it is done: blessed be the name of the Lord. Naked came I out of my mother's womb, and naked shall I return thither (Job 1: 21). Fear not my son, says Tobias, we lead indeed a poor life, but we shall have many good things if we fear God, and depart from all sins, and do that which is good. (Tob 6: 23) To serve God and to be content with few things always brings rich reward, if not in this, at least in the next life. Therefore Christ promised the kingdom of heaven to the poor in spirit, that is, not only to the humble, busy also to the poor who imitate Christ in all patience and resignation. Follow, therefore, the poor Jesus, follow His poor mother, by imitating their example, and you will possess the kingdom of heaven.

INSTRUCTION CONCERNING USURY
You cannot serve God and Mammon (Matt 6: 24).

Usury is to demand more than legal interest from our neighbor, to whom we have lent something, or who is otherwise indebted to us. Those are also commonly called usurers, who, in times of want, hoard up necessary food, such as grain, flour, &c., and only sell it at an exorbitant price; or who buy up all such articles to sell them to the needy for enormous prices. This is a grievous sin, and usurers are threatened with eternal death, for Christ ex­pressly prohibits lending with usury (Luke 6: 34, 35).
Usurers are the real leeches of the poor, whom they rob of their sweat and blood, and since they transgress the natural law, but still more the divine, which commands us to love our neighbor, and be merciful to the needy, they will surely not possess the kingdom of heaven. Would to God, the hard-hearted sinner might consider this, and take to heart the words of Christ: What doth it profit a man, if he gain the whole world, and suffer the loss of his own soul (Matt 16: 26).

Text after Rev. Fr. Leonard Goffine's 'The Church's Year'.
Picture is by Gustave Dore 'Sermon on the Mount (Matt 5-7)'.

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It has always been Carmelite devotion to venerate parents of Our Blessed Lady. The picture below shows the moment of Joachim and Anna meeting at the Golden Gate of the Temple (by Hans Fries, dutch Master). In today's reading we have this beautiful fragment of the Book of Sirach to reflect upon how different and mysterious are God's ways:

Sirach 31:8-11.
Blessed is the rich man that is found without blemish: and that hath not gone after gold, nor put his trust in money nor in treasures. Who is he, and we will praise him? for he hath done wonderful things in his life. Who hath been tried thereby, and made perfect, he shall have glory everlasting. He that could have transgressed, and hath not transgressed: and could do evil things, and hath not done them: Therefore are his goods established in the Lord, and all the church of the saints shall declare his alms.

SAINT JOACHIM
Father of the Most Blessed Virgin Mary
(† ca. 7 B.C.)

Joachim, of the tribe of Juda and the family of David, was a shepherd of Nazareth. Stolanus, father of Saint Anne, gave him his pious daughter in marriage. The two spouses lived in the fear of the Lord and the practice of good works. They divided all their wealth into three parts: the first was regularly given to the temple, for its support and that of the ministers of religion; they gave the second part to the poor, while the last and least excellent served for the needs of the family. Nonetheless, happiness had not come to this home — the spouse of Joachim was unable to conceive a child.

For twenty years already they had prayed to God to deliver them from this opprobrium. The holy couple invariably went, according to custom at the Feast of Tabernacles, to the Holy City. There the high priest was immolating the victims when Joachim presented himself in his turn, bearing a lamb; Anne followed him. The high priest had only words of contempt and reproach for them, and in the presence of the people he rejected their offering.

Joachim did not have the heart to return to Nazareth; his grief prompted him to seek solitude and prayer. Anne returned alone to their residence, and he retired to a region near Jerusalem, where shepherds were pasturing their sheep. The silent calm of pastoral life, brought some relief to the wound of his heart. Who has not known how solitude brings one closer to God?

One day when he was alone in the fields, the Angel Gabriel came and stood before him. Joachim prostrated himself, trembling with fear. “Do not fear,” said the heavenly messenger. “I am the Angel of the Lord, and it is God Himself who sends me. He has heard your prayers; your alms have come before His presence. Anne, your spouse, will bear a daughter whose happiness will be above that of other women; She will be blessed, and named the Mother of eternal blessing. You will name the Child Mary and consecrate Her to God when the time comes. The Holy Spirit, from the time She is in the womb of Her mother, will dwell in Her soul, and He will accomplish in Her great things.” With those words, the Angel disappeared.

The Archangel’s announcement and the Lord’s promise were fulfilled. Joachim in his turn was faithful to the commands of the Lord. His daughter received the name of Mary, and when She was three years old, he and Saint Anne entrusted Her to the pious women who in the temple of Jerusalem brought up young girls consecrated to the Lord. Mary had lived there under the gaze of God for eight years, when Joachim died, laden with merits and virtues. Anne, his spouse, had him buried in the Valley of Josaphat, not far from the Garden of Gethsemane, and one year later rejoined him there.

Sources: La vie des Saints pour tous les jours de l’année, by Abbé Pradier; Les Petits Bollandistes: Vies des Saints, by Msgr. Paul Guérin (Bloud et Barral: Paris, 1882), Vol. 9.

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NOVENA TO THE ASSUMPTION OF THE BLESSED VIRGIN MARY 6-14 AUGUST

link to pray Novena

For more information about the Feast of Assumption, devotions and the sermon of St John Damascenes on the dormition of Mary, please follow LINK

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Feast of the Assumption of Our Lady

Pius XII states in the constitution "Munificentissimus Deus," which defined belief in the Assumption as a matter of faith:

"All the arguments and considerations of the Fathers and theologians rest on Sacred Scripture for their ultimate foundation. The Scriptures present the beloved Mother of God as most intimately united with her divine Son as ever sharing in his lot. Hence, it seems all but impossible to see her who conceived Christ. . .as separated from him, if not in soul, yet in body, after her life on earth was over. . .Seeing that by preserving her from the corruption of the tomb he could give her such great honor, we must believe that he actually did so."

St. John Damascene (d. 749) called the Doctor of the Assumption, writes, "On this day the holy and animated Ark of the living God, which had held within it its own Maker, is borne to rest in that Temple of the Lord, which is not made with hands. David, whence it sprang, leapeth before it, and in company with him the Angels dance, the Archangels sing aloud, the Virtues ascribe glory, the Principalities shout for joy, the Powers make merry, the Dominions rejoice, the Thrones keep holiday, the Cherubim utter praise, and the Seraphim proclaim its glory."
Documentation testifies that the feast was celebrated first in the Eastern Church in the second half of the sixth century. Pope Sergius I (687-701) ordered its observance in Rome. At first it was kept as a memorial of Mary's death, her falling asleep (dormition), and it gradually came to be a commemoration of her Assumption as such.

Meditation
1. The Blessed Virgin Mary, whom we contemplate today assumed body and soul into heaven, reminds us very definitely that our permanent abode is not on earth but in heaven where she, with her divine Son, has preceded us in all the fullness of her human nature. This is the dominant thought in today's liturgy. "O Almighty and everlasting God, who hast taken up body and soul into heavenly glory the Immaculate Virgin Mary, Mother of Thy Son: grant, we beseech Thee, that, ever intent upon heavenly things, we may be worthy to be partakers of her glory" (Collect).

The Feast of the Assumption is a strong appeal to us to live "ever intent upon heavenly things," (or to have always on mind our salvation - Jay) and not allow ourselves to be carried away by the vicissitudes and seductions of the world. Not only was our soul created for heaven, but also our body, which, after the resurrection, will be welcomed into our heavenly home and admitted to a participation in the glory of the spirit. Today we contemplate in Mary, our Mother, this total glorification of our humanity. That which has been wholly realized in her, will be realized for us, as well as for all the saints, only at the end of time. This privilege was very fitting for her, the all-pure, the all-holy one, whose body was never touched by even the faintest shadow of sin, but was always the temple of the Holy Spirit, and became the immaculate tabernacle of the Son of God. It is a reminder to us to ennoble our whole life, not only that of the spirit, but also that of the senses, elevating it to the heights of the celestial life which awaits us. "O Mother of God and of men," exclaims Pius XII in his beautiful prayer for the Assumption, "we beg you to purify our senses, so that we may begin to enjoy God here on earth and Him alone, in the beauty of creatures."

2. Mary's Assumption shows us the route we must follow in our spiritual ascent: detachment from the earth, flight toward God, and union with God. Our Lady was assumed body and soul into heaven because she was Immaculate; she was all-pure -- free not only from every shadow of sin, but even from the slightest attachment to the things of earth, so that she "never had the form of any creature imprinted in her soul, nor was moved by such, but was invariably guided by the Holy Spirit" (John of the Cross 'AS' 3: 2,10). The first requirement for attaining God is this total purity, the fruit of total detachment. The Blessed Virgin, who lived her earthly life in absolute detachment from every created thing, teaches us not to allow ourselves to be captivated by the fascination of creatures, but to live among them, occupying ourselves with them with much charity, but without ever letting our heart become attached to them, without ever seeking our satisfaction in them (very important point to understand what attachment is really all about, it means do not make a little idols out of ourselves (that happens quite often! - signs of it - great care, time and money spend on outfits, bodycare, hairstyle etc etc, on psychological level, selfishness and manipulativeness) from our dear ones, friends, work, or from any material possessions (Jay).

In her Assumption Mary speaks to us of flight toward heaven, toward God. It is not enough to purify our heart from sin and all attachment to creatures, we must at the same time direct it toward God, tending toward Him with all our strength. The Church has us pray in today's Mass, "O Lord, through the intercession of the Blessed Virgin Mary who was assumed into heaven, may our hearts, enkindled by the fire of Thy love, continually aspire toward Thee" (Secret). Our earthly life has value for eternal life insofar as it is a flight toward God, a continual seeking after Him, a continual adherence to His grace. When this flight fails, the supernatural value of our existence lessens.

Mary has been taken up to heaven because she is the Mother of God. This is the greatest of her privileges, the root of all the others and the reason for them; it speaks to us, in a very special way, of intimate union with God, as the fact of her Assumption speaks to us of the beatific union of heaven. Mary herself stretches out her maternal hand to guide us to the
attainment of this high ideal. If we keep our eyes fixed on her, we shall advance more easily; she will be our guide, our strength, and our consolation in every trial and difficulty.

From "Divine Intimacy" by Fr. Gabriel of St. Mary Magdalen, O.C.D.

To read previous posts released on the Feast of Our Lady's Assumption Link 1
Link 2
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Today is memorial of two martyrs who died reconciled enemies, the Pope and antipope. Edifying story to meditate upon, the story of two Saints zealous for the faith each in different way.

Optional memorial of St Pontian and Hyppolytus (d.235)

Two men died for the faith after harsh treatment and exhaustion in the mines of Sardinia. One had been pope for five years, the other an antipope for 18. They died reconciled.

Pontian.
Pontian was a Roman who served as pope from 230 to 235. During his reign he held a synod which confirmed the excommunication of the great theologian Origen in Alexandria. Pontian was banished to exile by the Roman emperor in 235, and resigned so that a successor could be elected in Rome. He was sent to the “unhealthy” island of Sardinia, where he died of harsh treatment in 235. With him was Hippolytus (see below) with whom he was reconciled. The bodies of both martyrs were brought back to Rome and buried with solemn rites as martyrs.

Hippolytus.
As a presbyter in Rome, Hippolytus (the name means “a horse turned loose”) was at first “holier than the Church.” He censured the pope for not coming down hard enough on a certain heresy—calling him a tool in the hands of one Callistus, a deacon—and coming close to advocating the opposite heresy himself. When Callistus was elected pope, Hippolytus accused him of being too lenient with penitents, and had himself elected antipope by a group of followers. He felt that the Church must be composed of pure souls uncompromisingly separated from the world, and evidently thought that his group fitted the description. He remained in schism through the reigns of three popes. In 235 he was also banished to the island of Sardinia. Shortly before or after this event, he was reconciled to the Church, and died with Pope Pontian in exile. Hippolytus was a rigorist, a vehement and intransigent man for whom even orthodox doctrine and practice were not purified enough. He is, nevertheless, the most important theologian and prolific religious writer before the age of Constantine. His writings are the fullest source of our knowledge of the Roman liturgy and the structure of the Church in the second and third centuries. His works include many Scripture commentaries, polemics against heresies and a history of the world. A marble statue, dating from the third century, representing the saint sitting in a chair, was found in 1551. On one side is inscribed his table for computing the date of Easter, on the other a list of how the system works out until the year 224. Pope John XXIII installed the statue in the Vatican library.

Comment:
Hippolytus was a strong defender of orthodoxy, and admitted his excesses by his humble reconciliation. He was not a formal heretic, but an overzealous disciplinarian. What he could not learn in his prime as a reformer and purist, he learned in the pain and desolation of imprisonment. It was a fitting symbolic event that Pope Pontian shared his martyrdom.

Quote:
“Christ, like a skillful physician, understands the weakness of men. He loves to teach the ignorant and the erring he turns again to his own true way. He is easily found by those who live by faith; and to those of pure eye and holy heart, who desire to knock at the door, he opens immediately. He does not disdain the barbarian, nor does he set the eunuch aside as no man. He does not hate the female on account of the woman’s act of disobedience in the beginning, nor does he reject the male on account of the man’s transgression. But he seeks all, and desires to save all, wishing to make all the children of God, and calling all the saints unto one perfect man” (Hippolytus, Treatise on Christ and Antichrist).

The picture is of the famous statue of St Hyppolytus.
Text after American Catholic

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Today is the Feast of St John Berchmans SJ, illustrious spiritual son of St Ignatius, well remembered for the purity of heart and devotion to the Blessed Sacrament. The meditation below describes well pious disposition and preparation of the Saints to receive the Holy Communion. Good point to meditate upon in these days when Communion is commonly received in the hand while 'walking'.

Qui manet in charitate, in Deo manet, et Deus in eo - Who abideth in charity, abideth in God, and God in him. (1 John 4:16)

See why we never arrive at sanctification after so many Communions as we make! It is because we do not suffer the Lord to reign in us as He would desire. He enters our breasts and finds our hearts full of desires, affections and trifling vanities. This is not what He seeks. He would wish to find them quite empty, in order to render Himself absolute master and governor of them. (St. Francis de Sales)

The Saint himself possessed a heart of this latter kind. His confessor testifies of him that he would permit no affection to remain in it that was not of God and for God. And so, if he saw anything alien to this springing up, he was ready to extirpate it, as it were, with steel and fire. The Lord once said to a good soul that the best disposition for receiving abundant graces in Holy Communion is to empty the heart of everything. For if a great noble goes to the house of one of his retainers with the intention of filling all his boxes and chests, but finds them full of chaff and earth and sand, he is forced to retire with regret. This is the reason why holy souls have been so earnest in making good Communions. The Empress Leonora, who received three times a week, spent two hours in previous meditation.... After receiving, she remained for a quarter of an hour prostrate with her face upon the ground, conversing with her Divine Guest in sweet and tender welcome. Then, to retain the warmth of devotion through the day, she remained in silence and solitude in her room. St. Aloysius Gonzaga gave the whole week to his Communion. He offered the actions of the three days preceding it as a preparation, and so endeavored to do them well; and those of the three following days he intended for a thanksgiving.

The venerable Monseigneur de Palafox, after his conversion and while still a secular, communicated often, that is, once a week. He took up the practice of asking God for one virtue at each Communion, and resolving to extirpate some particular fault, occupying in this sometimes days, sometimes whole weeks. He thus endeavored, by the aid of Divine grace, to conquer his evil inclinations and to change his long-established habits, with a success that could be noticed from day to day. St. John Berchmans was unwilling to receive Communion on holidays, because, as he said, he could not preserve the necessary quiet and devotion on such days; and if he was to Communicate, he asked permission to remain in the house. He said on one occasion that each time he received Holy Communion he felt his soul perceptibly revived and invigorated.

Credits: Catholic Tradition website - "Catholic Virtues - a Year with the Saints". The painting depicting St John of the Cross in anticipation of Christ coming is by Nicolo Lorenese.

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This story is said by St Therese' sister, Celine, and refers to the time both sisters shared in the Convent. This particular fragment showing us Therese in the last months of her illness in great suffering but still retaining warm, loving and light-hearted personality.

During the winter 1896-1897, in order to protect Therese's feet from the cold, Mere Marie de Gonzague, our Prioress, gave her an order of obedience to use a foot-warmer. This would enable my little sister who was already in a decline to have a warm pair of alpargates (sandals worn by Carmelites) always at hand. But the Saint never used this dispensation unless the necessity was great - and even then, only because it was Reverend mother's wish. Consequently, except when she was unusually chilled, Therese allowed the foot-warmer to cool off, much to my evident displeasure. "Other souls, at death," she observed in her light-hearted way, "present themselves before the heavenly court weighted down by their instruments of penance, whereas I shall appear there holding up my chaufferette (foot-warmer). Never mind, it is only love and obedience that count..."

taken from "A Memoir of My Sister St Therese", by Sr Genevieve (Celine Martin). Read whole post......

INSTRUCTION ON THE THIRTEENTH SUNDAY AFTER PENTECOST

Pray today at the Introit of the Mass with the Church against her enemies: Have regard, O Lord, to thy conversant, and forsake not to the end the souls of thy poor: arise, O Lord, and judge thy cause, and forget not the voices of them that seek thee. O God, why hast thou cast us off unto the end: why is thy wrath enkindled against the sheep of thy pasture? (Ps 73) Glory be to the Father, etc.

COLLECT Almighty and ever­lasting God, give unto us an increase of faith, hope and charity; and that we may obtain that which Thou dolt promise, make us to love that which Thou dost command.

EPISTLE (Gal 3:16-22)
Brethren, To Abraham were the promises made, and to his seed. He saith not: And to his seeds, as of many; but as of one: And to thy seed, which is Christ. Now this I say, that the testament which was confirmed by God, the law which was made after four hundred and thirty years doth not annul, or make the promise of no effect. For if the inheritance be of the law, it is no more of promise. But God gave it to Abraham by promise. Why, then, was the law? It was set because of transgressions, until the seed should come to whom he made the promise, being ordained by angels in the hand of a mediator. Now a mediator is not of one: but God is one. Was the law, then, against the promises of God? God forbid. For if there had been a law given which could give life, verily justice should have been by the law. But the scripture hath con­cluded all under sin, that the promise by the faith of Jesus Christ might be given to them that believe.

EXPLANATION
St. Paul in this epistle proves to the Galatians who were misled by false doctrines, and ad­hered too much to the Jewish Law, that they could be saved only through a lively faith in Christ, enriched by good works. Therefore he says that the great promises, made by God to Abraham, referred to Christ, through whom all nations of the earth, who would believe in Him, would be blessed and saved. (Gen 12:3 3 and 22: 18) The law, indeed, does not annul these promises, since it rather leads to their attainment, yet it must be placed after them because of their advantages, nay, even cease to exist, because the promises are now fulfilled, Christ, the promised Messiah, has really, appeared and liberated man, who could not be freed from their sins by the Jewish law.

ASPIRATION O, let us be grateful for this promise, yet more, how­ever, for the Incarnation of Christ, whereby this promise has been fulfilled.

GOSPEL (Luke 17: 11-19)
At that time, As Jesus was going to Jerusalem, he passed through the midst of Samaria and Galilee: and as he entered into a certain town, there met him ten men that were lepers, who stood afar off, and lifted up their voice, saying: Jesus, master, have mercy on us. Whom, when, he saw, he said: Go, show yourselves to the priests. And it came to pass, that as they went, they were made clean. And one of them, when he saw that he was made clean, went back, with a loud voice glorifying God, and he fell on his face before his feet, giving thanks: and this was a Samaritan. And Jesus answering, said: Were not ten made clean? And where are the nine? There is no one found to return, and give glory to God, but this stranger. And he said to him: Arise go thy way; for thy faith hath made thee whole.

What may be understood by leprosy in a spiritual sense?
Sin, particularly impurity, by which the soul of man is stained much more than is the body by the most horrid leprosy: In the Jewish law (Lev. 13) three kinds of leprosy are enumerated: the leprosy of the flesh, of garments, and of houses. Spiritually, the impure are af­flicted with the leprosy of the flesh who easily infect others, and are therefore to be most carefully avoided. The leprosy of garments consists in extravagance of dress and scandalous fashions, whereby not only individuals, but also whole communities are brought to poverty, and many lose their innocence. The leprosy of houses, finally, is to be found in those places, where scandalous servants are retained, where nocturnal gatherings of both sexes are en­couraged, where, obscenities are indulged in, where unbe­coming dances and plays are held, and filthy actions per­formed; where married people allow themselves liberties in presence of others, and give scandal to their household, where they take their small children and even such as al­ready have the use of reason, with themselves to bed, where they permit children of different sexes to sleep together. Such houses are to be avoided, since they are infected with the pestilential leprosy of sin, and woe to them who vol­untarily remain in them.

Why did the lepers remain standing afar off?
Because it was thus commanded in the law of Moses (Lev. 13: 46) so that no one would be infected by them. From this we learn that we must carefully avoid scandalous persons and houses; for he who converses with lewd, vain and unchaste persons, will soon become like them. (Ecclus. 13: 1)

Why did Christ send the lepers to the priests?
This He did to show the honor due to the sacerdotal dignity and to the law of God: for it was commanded (Lev 14), that the lepers should show themselves to the priests, in order to be declared by them clean or unclean; He did it to try the faith, the confidence, and the obedience of these lepers: for Christ did not wish to heal them upon their mere prayer, but their cure was to cost them something, and they were to merit it by their cooperation. Their purification, therefore, was the reward of their obedience and faith. Further, Christ sent these lepers to the priests to show figuratively, as it were, that he who wishes to be freed from the leprosy of sin, must contritely approach the priest, sincerely confess his sins, and be cleansed by him by means of absolution.

Why did Christ ask for the others, who were also made clean?
To show how much ingratitude displeases Him. Although He silently bore all other injuries, yet He could not permit this ingratitude to pass unresented. So great, therefore, is the sin of ingratitude, hateful alike to God and man! "Ingratitude," says St. Bernard," is an enemy of the soul, which destroys merits, corrupts virtues, and impedes graces: it is a heavy wind, which dries up the fountain of goodness, the dew of mercy, and the stream of the grace of God." "The best means," says St. Chrysostom, "of preserving benefits, is the remembrance of them and gratitude for them, and nothing is more acceptable to God than a grateful soul; for, while He daily overloads us with innumerable benefits, He asks nothing for them, but that we thank Him." Therefore, my dear Christian, by no means forget to thank God in the morning and evening, before and after meals. As often as you experience the blessing of God in your house, in your children, and your whole property, thank God, but particularly when you take in the fruits of the earth; (Lev 23:10) by this you will always bring upon yourself new blessings and new graces. "We cannot think, say, or write anything better or more pleasing to God," says St. Augustine, "than: Thanks be to God."

ASPIRATION O most gracious Jesus! who, as an example for us, wast always grateful to Thy Heavenly, Father, as long as Thou didst live upon earth, grant, that I may always thank God for all His benefits, according to Thy example and the teaching of Thy servant St. Paul (Col. 3: 17).

Picture is "Jesus Healing the Leper" by Jean Marie Melchior Doze

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Saturday - day of Our Lady

The life of Jesus before His Passion

Mary speaketh: I have spoken to thee of my dolors; but that dolor was not the least which I experienced when I bore my Son in my flight to Egypt, and when I heard the innocents slaughtered, and Herod pursuing my Son. But although I knew what was written of my Son, yet my heart, for the excessive love I bore my Son, was filled with grief and sadness. You may perhaps ask what my Son did all that time of His life before His Passion. I reply that, as the Gospel says, He was subject to His parents, and He acted like other children till He reached His majority. Nor were wonders wanting in His youth: how idols were silenced, and fell in numbers in Egypt at His coming; how the Wise Men foretold that my Son should be a sign of great things to come; how, too, the ministers of angels appeared; how too, no uncleanness appeared upon Him, nor entanglement in His hair, all which it is unnecessary for thee to know, as signs of His divinity and humanity are set forth in the Gospel, which may edify thee and others. But when He came to more advanced years, He was in constant prayer, and obediently went up with us to Jerusalem and elsewhere to the appointed feasts; so wonderful then were His sight and words, and so acceptable, that many in affliction said: "Let us go to Mary's Son, by whom we may be consoled." But increasing in age and wisdom, wherewith He was replete from the first, He laboured with His hands in such things as are becoming, and spoke to us separately words of consolation and divinity, so that we were continually filled with unspeakable joy. But when we were in fear, poverty, and difficulty, He did not make for us gold and silver, but exhorted us to patience, and we were wonderfully preserved from the envious. Necessaries were occasionally furnished to us by the compassion of pious souls, sometimes from our own labour, so that we had what was necessary for our actual support, but not for superfluity, for we only sought to serve God. After this, He conversed familiarly with friends who came to the house, on the law, and its meanings and figures; He also openly disputed with the learned, so that they wondered, saying: "Ho! Joseph's Son teaches the masters; some great spirit speaketh in Him." Once as I was thinking of His Passion, seeing my sadness, He said: "Dost thou not believe, Mother, that I am in the Father, and the Father in Me? Wast thou sullied when I entered thee, or in pain when I came forth? Why art thou contracted by sadness? For it is the will of My Father that I suffer death; nay, My will with the Father. What I have of the Father cannot suffer; but the flesh which I took of thee shall suffer, that the flesh of others may be redeemed, and their spirits saved." He was so obedient that when Joseph by chance said: Do this or that, He immediately did it, because He so concealed the power of His divinity that it sould not be discerned excepth by me, adn sometimes Joseph, who both often saw an admirable light poured around Him, and heard angelic voices singing over Him. We also saw that unclean spirits, which could not be expelled by tried exorcists in our law, departed at the sight of my Son's presence.

The picture is of Our Lady of Mt Carmel.

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Feast of St John M. Vianney, Confessor (1786-1859).
Patron Saint of Parish Priests.

Today we have an opportunity to read testimonies of many pious people, including devout Chanoine Gardette, chaplain to the Carmel of Chalon-sur-Saone, describing the Cure of Ars prayer life, his ability of recollection and union with God amidst extremely busy life and duties of parish priest. All testimonies were taken during process of Beatification and are cited and commented upon in the well known and beloved book by Abbe Francis Trochu "The Cure of Ars":

"M. Vianney once expressed himself thus in my presence: 'Oh, how I wish I could lose myself, never again to find myself except in God!'. Well, watching him at work, one could see that his wish had been fulfilled. Indeed, he knew so well how to abandon himself to God's good pleasure that amid the manifold and laborious activities of his ministry he appeared as when engaged in his religious exercises. He always seemed but one thing to do - viz. the duty of the present moment. The keenness he displayed was that of apostolic zeal, never that of merely natural love of activity. Thus, whether one watched him on the morning, at noon, or at night, he invariably exhibited true liberty of spirit, meekness of disposition, and interior peace. It seems to me that here we have the realization of the ideal union with God - that is, the fullest possible development of perfect love." (said Chaplain Gardette.) We further read the comment made by Abbe Trochu: A soul united to God as to its centre may indeed perform a series of holy actions and yet not itself be holy. To avoid such a danger the Cure d'Ars constantly lifted up his heart to God - in the pulpit, in the confessional, in the midst of conversations and the most varied occupations. "He had acquired the habit of the saints, which consists in leaving God for active work, when this was required of him, and returning to God by prayer at the earliest possible moment." Prayer was the greatest joy of his soul and his habitual refuge. "Prayer is a fragrant dew," he used to say; "the more we pray, the more we love to pray." In fact, if all his life he longed so earnestly for solitude, it was that he might give himself up wholly to prayer and the contemplation of the things of God. Alas! the time had come when he could no longer give himself, as did his brother priests, even to the refreshing exercises of the annual retreat. On the very last occasion when he thus hoped to quicken his spirit - it was in 1835, at the Seminary of Brou - Mgr. Devie sent him back to his parish even before the opening exercise. "You have no need of a retreat," the prelate declared, "whereas over there sinners want you." And he went home without a word. There were times, however, when he was heard to groan as he remembered the far-off days when he lived in the solitude of the fields. "Oh, how happy I was then! Then my head was not racked as it is to-day; it was so easy to pray!" And he would add with a smile: " I believe my vocation was to remain a shepherd all my life." Yet when he became a priest - a shepherd of souls - he was able, at least during the first years, to indulge his holy passion for prayer. At that time he had assuredly attained to that exalted degree of prayer which is called "the prayer of simplicity," "where intuition replaces, for the most part, discourse or reasoning, where affections and resolutions vary but little and are expressed in but few words." "Before the great work of the pilgrimage began," says the Abbe Claude Rougement, vicaire of Ars, "according to the testimony of the old inhabitants, M.Vianney was for ever to be seen in church, on his knees, and praying without using a book." "His prayer was affective," says the Baronne de Belvey, " rather than made up of reflections and reasonings." He gazed at the tabernacle and never ceased from assuring our Lord that he loved him. In this he followed no other method than that of Pere Chaffangeon: "I look at the good God, and the good God looks at me." Frere Jerome declares in his turn that "when the influx of pilgrims put an end to his long hours of prayer, M. le Cure accustomed himself to choosing, in the morning, a subject of meditation to which he referred all the actions of the day." "I once asked him for advice on mental prayer," says the Abbe Dufour. "'I no longer have time for regular prayer,' was his answer 'but at the very first moment of the day I endeavour to unite myself closely to Jesus Christ, and I then perform my task with the thought of this union in mind.'" "From which I infer," adds M.Dufour, "that his life was one long prayer." In this way he concentrated the attention of his heart upon some scene of the life of our Lord, our Blessed Lady, or upon one of his favourite saints. His preferences were, however, for the sorrowful mysteries, and he usually accompanied our Lord throughout the divers phases of His Passion. That he might the more readily recall them to mind, he asked Catherine Lassagne to write them down in the margin of his Breviary, in this way, whilst reciting his Office, he lived over again, with tearful emotion, every one of the stages of the work of our redemption. As he walked among the crowds he frequently bore the appearance of one who feels quite alone, so deeply was he absorbed in holy considerations. Hence, whilst living a most active life, he ever remained the contemplative that he had wished to be. "That is real faith," he used to say, "when we speak to God as we would converse with a man." This ideal was fully realized in his own life.

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St Albert Trapani

St. Albert was born at Mount Trapani, in Sicily. His father was of the illustrious family of Abbatibus and was possessed of an immense fortune; his mother, Jeanne de Palizze, was also of the nobility. They had no children, and in their distress vowed to consecrate to Our Lady the child God might give them. Little Albert, the fruit of the promise, was the delight of all for knowledge and virtue far beyond his years. When little more than a child, he received the habit in the Carmelite Monastery near his home, and at his profession all the nobility of the country were present. His life was an extraordinary mingling of prayer, penance, charity to his neighbor, and zeal for souls, to which God added visions and miracles. The Infant Jesus used to appear to him and rest in his arms. He lived to a great age, and in his later years retired into a desert to give himself wholly to prayer. The hour of his death was revealed to him, and many marvels announced its advent, August 7, 1306. At his funeral two Angels appeared to all present and intoned the Mass Os justi of Confessors, instead of the Requiem about to be celebrated. The clergy put on white vestments, as if for a Saint, and all considered that Albert was Canonized from Heaven. At the petition of Blessed John Soreth, his cultus was confirmed by Calixtus III, in 1453.

The use of water, blessed with a relic of the Saint, for the cure of the sick, and particularly for cases of fever, is well established in the Order of the Carmelites: and is justified by countless miracles, which have continued without interruption to the present day. This custom is of heavenly origin. St. Albert, being attacked with a grave illness, had recourse to the Blessed Virgin, who deigned to appear to him, holding a crystal cup, filled with water, which she offered him to drink. The Saint implored her to bless this water, and upon tasting it he was immediately cured.

Inflamed with charity for his neighbor, he besought the Most Holy Virgin to attach a healing power to all water which he would bless in her name and in that of her Divine Son. His prayer was granted; he used this power during life, and has continued to exercise it since his death, with marvellous efficacy, by means of his holy relics, as has been proved by innumerable persons who have taken this water with faith and confidence, while invoking his intercession.

BLESSING OF WATER IN HONOR OF ST. ALBERT, CONFESSOR

(Formerly reserved to the Order of Discalced Carmelites)
The priest is vested in surplice and stole, or at least in a
stole. Assisted by a server who carries a lighted candle, he goes
to the place where the relics of St. Albert are preserved and
reverently exposes them. The water to be blessed is at hand in a
fitting vessel.

P: Our help is in the name of the Lord.

All: Who made heaven and earth.

P: Blessed be the name of the Lord.

All: Both now and forevermore.

P: Lord, hear my prayer.
All: And let my cry be heard by you.
P: The Lord be with you.
All: May He also be with you.

Let us pray.
Lord Jesus Christ, health and strength of all the faithful, who
once completely cured the mother-in-law of your apostle, Peter,
of her high fever; be pleased to bless + and to hallow + this
creature, water. By the prayers of Blessed Albert, your
confessor, whom you called to forsake the world and to enter the
Order of your Mother, the Virgin Mary, and by the humble use of
this water, may all who suffer from fever be delivered from every
infirmity of body and soul, and so deserve to be restored
unharmed to your Church, where they will always offer their
prayers of gratitude. We ask this of you who live and reign
forever and ever.
All: Amen.

Then he reverently takes the relics and immerses them in the
water tracing with them the sign of the cross, and saying:

By the merits of St. Albert, bless, + O Lord, this creature,
water, as you once consecrated the waters of the Jordan through
contact with your sacred body. And grant that all who taste of it
may regain health in body and soul; you who live and reign
forever and ever.

All: Amen.

Antiphon: O Blessed Albert, model of purity, chastity,
continency; intercede with the Mother of mercy that she may keep
us from evildoing in this vale of tears, and help us to attain
everlasting rest after we have laid aside this mortal body.

P: Pray for us, O Blessed Albert.

All: That we may be worthy of Christ's promise.

Let us pray. Almighty and merciful God, grant, we beg you, that
by the prayers of Blessed Albert, your confessor, all the
faithful who reverently drink of this water may regain health in
body and soul, and so persevere in your holy service; through
Christ our Lord.
All: Amen.

Sources: “Carmel, Its History, Spirit, and Saints” (NEW YORK: P.J. KENNEDY & SONS, 1927); Philip T. Weller, “The Roman Ritual, Volume II” (MILWAUKEE: The Bruce Publishing Company, 1964).
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TRANSFIGURATION of OUR LORD

Spiritual Bouquet:
You are My friends if you do the things I command you. St. John 15:14

Our divine Redeemer, being in Galilee the summer before His sacred Passion, took with Him Saint Peter and the two sons of Zebedee, Saint James and Saint John, and led them to the heights of a solitary mountain. Tradition assures us that this was Mount Tabor, which is exceedingly high and beautiful, and in those days was covered with green trees and shrubs. It rises alone in the midst of a vast plain of Galilee.

It is here that the God-Man appeared in His glory. While Jesus prayed, He permitted the glory which was always due to His sacred humanity — and of which for our sake, not to alarm us, He deprived it — to diffuse its brilliance over His whole body. His face was transfigured and shone as the sun, and His garments became white as snow. Moses and Elias were seen in His company by the three apostles on this occasion, and were heard discoursing with Him of the death which He was to suffer in Jerusalem. The three were wondrously delighted with this glorious vision, and Saint Peter cried out to Christ, “Lord, it is good for us to be here! Let us make three tents, one for Thee, one for Moses, and one for Elias.”

While Saint Peter was speaking, suddenly there came a bright cloud from heaven, emblem of the presence of God’s majesty, and from out of this cloud was heard a voice which said, “This is My beloved Son, in whom I am well pleased; hear Him.” By these words, God made known that in Christ they must recognize the One He had foretold to Moses, saying: “I will raise up from among them a Prophet like you; I will put My words in His mouth, and He will tell them all I command Him. If anyone does not want to hear the words that this Prophet will speak in My Name, it is to Me that he will have to answer for it.” (Deut. 18:18-19) When the Jews asked John the Baptist if he was the Prophet, this was the Expected One they referred to. The apostles understood perfectly now what these words meant; the prophecy was known to all who listened to the Scriptures read each week in their synagogues. Hearing this voice, they were nonetheless seized with a sudden fear, and fell upon the ground; but Jesus, going to them, touched them, and bade them rise. They immediately did so, and saw no one but Jesus standing there in His ordinary state. This vision happened during the night. As they went down the mountain early the next morning, Jesus forbade them to tell anyone what they had seen, before He had risen from the dead.

Reflection:
From the contemplation of this glorious mystery we ought to conceive a true idea of future happiness. If this idea enters our souls, we will think nothing of the difficulties or labors we meet with here, but will regard with great indifference all the goods and evils of this life, provided we obtain our portion in the kingdom of God’s glory.
Source: Little Pictorial Lives of the Saints, a compilation based on Butler’s Lives of the Saints and other sources by John Gilmary Shea (Benziger Brothers: New York, 1894).

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Raphael's famous masterpiece adorned today's meditation.

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When we got to the lodging, I found that there was in the place a very great servant of God, a Dominican friar, who had heard my confessions while I was at St Joseph's. As in my account of that foundation I have spoken much of his goodness, I will hear only say his name, the Master Fray Domingo Bañez. He is very learned and wise, and I always took his advice. And to his thinking this was not so difficult a work as others that I had had to do: for the more anyone knows of God, the more easily he does God's work: and because he knew how gracious God had been to me in certain matters, and from what he had seen in the foundation of St Joseph's, it all seemed to him quite possible. It gave me great encouragement when I saw him; for I felt sure that with the help of his advice all would go well. Well, when he came, I told him in great secrecy what was going on: and he thought we could speedily come to terms with the Augustinians. But to me any delay was distressing because I did not know what to do with so many nuns. All who were in our lodging son heard everything: and so we all spent an anxious night.

Early in the morning the Prior of the Order, Fray Antonio, arrived, and said that the house which he had agreed to purchase would do for us, and had an entrance which we could turn into a little chapel with the help of some hangings. We determined to go there: to me at least it seemed the best thing: for the shorter the time the better, as we were out of our own convents; also, having learned my lesson in the first foundation, I feared some opposition. So my plan was that before any one got wind of it we should already have taken possession; so me determined to do it at once. The Master Fahter Fray Domingo agreed with us.

We arrived at Medina del Campo on the Vigil of the Assumption at midnight. We alighted at St Anne's so as not to make any noise, and went on foot to the house. It was just the time when the bulls which were to fight next day were being driven to the enclosure, and it was a great mercy that some of them did not toss us. As for us, our minds were so taken up that I never thought of such a thing; but the Lord, Who is always mindful of those who are desiring - as I certainly was - to serve Him, kept us safe.

We arrived at the house and went into the patio. The walls looked to me very ruinous. There was a good deal of earth to be shovelled out, it had an open roof, and the walls were unplastered. The night was short, and we had only brought with us a few hangings, I think three, which were not nearly enough to cover the length of the entrance: and I did not know what to do, for I saw it was not fit to set an altar there. It pleased the Lord - for He desired that it should be done at once - that the lady's steward had in his house a great deal of tapestry of hers, and some blue damask bed-hangings: and she had told him to give us anything we wanted; for she was very good. When I saw such good garniture, I gave praise to the Lord, and so did the others. We did not know what to do for nails, nor could we buy them at that hour; but we hunted in the walls, and at last with a dood deal of trouble we found plenty. Some put up the hangings: we nuns cleaned the floor; and we worked with such a will that when morning dawned the altar was set up, and the little bell in a passage; and mass was said at once. This sufficed to take possession: but as at that time we did know this, we also had the Blessed Sacrament reserved. We nuns saw mass through the chinks of a door opposite; for there was nowhere else for us to be.

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Meditations on the fragments of Chapter 3 of the 'Book of Foundations of Houses of Reformed Carmelites made by St Teresa', will help us to ponder on the greatness of work she made solely for the glory of God and her beloved Order.

How the Convent of St Joseph at Medina del Campo came to be planned

Well, when I was thinking anxiously over all these things, it occurred to me to seek the help of the Fathers of the Company of Jesus, who were in high esteem at Medina. As I have said in the account of the first foundation, these Fathers had guided my soul many years: and I always helf them in special reverence for the great good which they did me. I wrote what our Father General had enjoined on me to the Rector there, who happened to be the one who had heard my confession for many years; as I have said, although I did not give his name; it was Baltasar Alvarez, who is now Provincial. He and the others said they would do what they could in the matter: and they made great efforts to obtain the leave of the townspeople and of the Bishop - for it is always difficult to get leave to establish a house founded without endowment: and so the business took some days to arrange.

To see to this there went a priest, Julian of Avila, a great servant of God, singularly detached from the world and much given to prayer. He was chaplain of the convent in which I was living, and God had given him the same desires that He had given me; and so he has been a great help to me, as will presently be seen. Well, though I now possessed the licence, I had no house nor a penny to buy one, nor any securities on which to get credit. If the Lord did not give it, how could a pilgrim like me possess it? The Lord ordained that a very excellent girl for whom there had not been room at St Joseph's, hearing that another house was to be established, came and asked me to take her in there. She had some money, very little, not enough to buy a house, but enough to rent one, and to help with the expense of the journey. So we looked out for a hired house. With no more than this to depend upon, we set out from Avila, two nuns from St Joseph's and I, and four from the Incarnation, the convent of the mitigated Rule, where I lived before St Joseph's was founded. Our chaplain, Father Julian of Avila, was with us.

When it was known in the town, there was a great deal of talk. Some said I was mad; others would wait to see the end of this nonsense. To the Bishop, as I was afterwards told, it seemed great folly, although at the time he did not let me know this, because, having a great affection for me, he did not like to hamper me or cause me pain. My friends gave me their opinion roundly; but I attached little weight to it; because to me that which they thought hazardous seemed so easy that I could not persuade myself that it could fail to turn out well.

When we left Avila I had already written to a Father of our Order, Fray Antonio de Heredia, to buy me a house. He was at that time Prior of St Anne's, a monastery of monks of our Order at Medina. He opened negotiations with a lady who was much attached to him, who had a house. Its walls were in a ruinous state, all but those of one apartment; but it was in a very good situation. She was so kind as to promise to sell it without demanding security for the payment, on the strength of his word alone: for we could not have given any security. The Lord ordered all this for us: and so they made the agreement. The walls of the house were in such a ruinous state that we had to hire another until it was repaired, for there was a great deal to be done to it.

Then at the end of our first day's journey, it was already dark, and we were tired because of our bad equipage. As we were nearing the town by way of Arévalo, there came out to meet us a friend of ours, an ecclesiastic, who had got rooms for us in the house of some devout women: and he told us privately that we should not get our house, because it was near a monastery of Augustinians, and they would resist our taking possession, and there would certainly have to be a law suit. O, válame Dios! when Thou, O Lord, art pleased to give courage, how little does any opposition avail! Rather it seemed to encourage me, because I felt that if the devil was already beginning to make a disturbance, it must be because this convent would be to the Lord's service. Anyhow I asked him to say nothing, in order not to disturb my companions, especially the two from the Incarnation; for the others would have gone through any troubles for my sake. One of these two was sub-prioress there, and the Sisters did all they could to stop her. Both of them were of good family, and they came against their relations' wish, for all the Sisters thought it absurd; with ample reason, as I afterwards saw. For when it is the Lord's will that I should found one of these houses, nothing seems able to get into my head which seems to me sufficient to make me give it up, until I have actually done it. Afterwards the difficulties present themselves to us all at once, as will presently be seen.

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Twelve Sunday after Pentecost - Instructions on the love of neighbour

The Introit of the Mass is the prayer of a troubled soul, entreating God for assistance against its enemies:

INTROIT
Incline unto my aid, O God: O Lord, make haste to help me: let my enemies be confounded and ashamed, who seek my soul. Let them be turned backward and blush for shame, who desire evils to me. (Ps 119) Glory etc.

COLLECT
Almighty and merciful God, of whose gift it cometh that the faithful do Thee homage with due and laudable service: grant, we beseech Thee, that we may run without stumbling to the attainment of Thy promises. Through etc.



EPISTLE (2 Cor 3:4-9)
Brethren, such confidence we have through Christ towards God: not that we are sufficient to think any thing of ourselves, as of ourselves; but our sufficiency is from God, who also hath made us fit ministers of the New Testament, not in the letter, but in the spirit: for the letter killeth: but the spirit quickeneth. Now if the ministration of death, engraven with letters upon stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses, for the glory of his countenance, which is made void: how shall not the ministration of the Spirit be rather in glory? For if the ministration of condemnation be glory, much more the ministration of justice aboundeth in glory.

EXPLANATION
St. Paul speaks in the epistle, from which this extract is taken, of the conversion of the Corinthians, which he accomplished not by his own ability, but with the help of God, who made him a minister of the New Testament, a teacher of the true religion of Christ. The New Testament by the grace of the Holy Ghost recalls the sinner from the death of sin, reconciles him to God, and thus enlivens and makes him pleasing to God; whereas the letter of the Old Law, which contains more eternal ceremonies and fewer commandments, changes not the man, but rather destroys him, that is, threatens with death the transgressor of the law instead of freeing him from sin and reconciling him to God, thus permitting him to die the eternal death. St. Paul preached the true religion of Christ, which vivifies, justifies, and sanctifies man. If the ministry of Moses was so glorified by God, that his countenance shone, when he returned from Mount Sinai, where God gave him the law, how much more dignified and glorious must be the ministry of the New Law. Learn from this to esteem the office of preaching, and be humble like St. Paul, who trusted not in himself but in God, to whom he ascribed all honor.

GOSPEL (Luke 10: 23-37)
At that time, Jesus said to his disciples: Blessed are the eyes that see the things which you see. For I say to you that many prophets and kings have desired to see the things that you see, and have not seen them; and to hear the things that you hear, and have not heard them. And behold a certain lawyer stood up, tempting him, and saying: Master, what must I do to possess eternal life? But he said to him: What is written in the law? how readest thou? He answering, said: Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself. And he said to him: Thou hast answered rightly: this do, and thou shalt live. But he, willing to justify himself, said to Jesus: And who is my neighbor? And Jesus answering, said: A certain man went down from Jerusalem to Jericho, and fell among robbers, who also stripped him, and having wounded him, went away; leaving him half dead. And it chanced that a certain priest went down the same way, and seeing him, passed by. In like manner also a Levite, when he was near the place and saw him, passed by. But a certain Samaritan, being on his journey, came near him: and seeing him, was moved with compassion. And going up to him, bound up his wounds, pouring in oil and wine; and setting him upon his own beast, brought him to an inn, and took care of him: and the next day he took out two pence, and gave to the host, and said: Take care of him, and whatsoever, thou shalt spend over and above, I, at my return, will repay thee. Which of these three, in thy opinion, was neighbor to him that fell among robbers? But he said: He that showed mercy to him. And Jesus said to him: Go, and do thou in like manner.

Why does Christ call His disciples blessed?
Because they had the happiness which so many patriarchs and prophets had desired in vain, namely: of seeing Him and hearing His teaching. Though we have not the happiness to see Jesus and hear Him, nevertheless we are not less blessed than the apostles, since Christ pronounces those blessed who do not see and yet believe. (John 20:29)

What, besides faith, is necessary for salvation?
That we love God and our neighbor, for in these two commandments consists the whole law (Matt 22:40).

Who is our neighbor?
Every man, be he an acquaintance or a stranger, poor or rich, of our faith or of another; for the Samaritan did not ask the one who had fallen among robbers: Who and whence are you? but considered him his neighbor, and proved himself as such by his prompt assistance.

How should we love our neighbor?
As we love ourselves, that is, we should wish him everything good, and when in necessity do to him as we would wish others to do to us, and, on the contrary, not wish nor do to him anything that we do not wish to be done to ourselves. In this way the Samaritan loved his neighbor, and in this he was far superior to the priest and the Levite.

How can we especially practice love for our neighbor?
By the spiritual and corporal works of mercy. Besides which we must rejoice at the spiritual and corporal graces of our neighbor, which God communicates to him; we must grieve for his misfortunes, and, according to the example of St. Paul (1 Cor 1: 4), have compassion for him; we must bear with the faults of our neighbor, as St. Paul again admonishes us: Bear ye one another's burdens, and so you shall fulfil the law of Christ (Gal 6: 2).

Why should we love our neighbor?
We should love him because God commands it; but there are also other reasons which should induce us to do so. We are not only according to nature brothers and sisters in Adam, but also according to grace, in Christ, and we would have to be ashamed before animals, if we would allow ourselves to be surpassed in the love which they bear one to another (Ecclus 13:19), all our neighbors are the image and likeness of God, bought by the blood of Jesus, and are adopted children, called to heaven, as we are; the example of Christ, who loved us, when we were yet His enemies (Rom 5:10), and gave Himself for us unto death, ought to incite us to love them. But can we be His disciples, if we do not follow Him, and if we do not bear in us the mark of His disciples, i. e. the love of our neighbor? (John 13: 35). Finally, the necessity of the love for our neighbor ought to compel us, as it were, to it; for without it, we cannot be saved. He that loveth not, says St. John, abideth in death (1 John 3:14) and he that loveth not his brother, whom he seeth, how can he love God whom he seeth not? (1 John 4:20) because he transgresses one of the greatest commandments of God, and does not fulfil the law (Rom 8:10).

What is necessary to make the love of our neighbor meritorious?
It must tend to God, that is, we must love our neighbor only in and for God, because God commands it, and it is pleasing to Him. For to love our neighbor on account of a natural inclination, or self-interest, or some other still less honorable reason, is only a natural, animal love, in no wise different from the love of the heathens; for the heathens also love and salute those who love and salute them in turn (Matt 5:46).

PETITION.
O my God, Father of mercy! give me a loving and compassionate heart, which will continually impel me to do good to my neighbor for Thy sake, so that I may merit the same from Thy mercy.

What is understood from this day's gospel in a higher and more spiritual sense?
According to the interpretation of the Fathers, our father Adam, and hence the whole human race is to be understood by the one who had fallen among robbers. The human race, which through the disobedience of Adam fell into the power of Satan and his angels, was robbed of original justice and the grace of God, and moreover, was wounded and weakened in all the powers of the soul by evil concupiscence. The priest and The Levite who represent the Old Law, would not and could not repair this misfortune; but Christ, the true Samaritan, embraced the interests of the wounded man, inasmuch as He poured the oil of His grace, and the wine of His blood into the wounds of man's soul, and thus healed him, and inasmuch as He led him by baptism into the inn of His Church, and there entrusted him to His priests for further care and nursing. Thank Christ, the good Samaritan, for this great love and care for you, and endeavor to make good use of His blessings by your cooperation.

These invaluable instructions on charity toward neighbour are at the heart of Christianity and Catholic Mysticism - how beautiful is Catholic Religion - the only true Religion, given to us by God Himself. May His Name be blessed forever.

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