Sunday, February 22, 2009

Think Well On't 22nd day

Think Well On't

THE TWENTY-SECOND DAY. Against delay of repentance.

CONSIDER, that of all the deceits of satan, by which he deludes poor sinners to their eternal ruin, there is none greater or more dangerous than the one by which he persuades them to put off their repentance and conversion from time to time, till there is no more time for them. Alas! thousands and millions of poor souls have been thus betrayed into everlasting flames, who never designed to damn themselves by dying in sin, any more than any one of us at present does. But by putting off their conversion, they have, by a just judgment of God, been surprised by death, when they least expected it; and, dying as they lived, have been justly sentenced to the second and everlasting death. Unhappy wretches! who would not believe their just Judge, who so often warns them in the gospel to watch; and declares to them that otherwise he shall come at a time when they least expect him. Ah! how dreadful and how common are these unprovided deaths!

2. Consider the great presumption of sinners, who put off their reconciliation with an offended God till another time, shutting their ears to his voice, by which he calls them at present; and refusing him entrance into their heart, where he stands and knocks. Alas! if he withdraws himself they are undone for ever: how dare they then treat him with so much contempt? Is it not infinite goodness, and inexpressible condescension in his Sovereign Majesty to call after them, when they are running from him; and so earnestly to press them, without any interest on his side, to return to him who is their only good and only happiness? What then ought they not to apprehend from his justice, if they obstinately and insolently refuse to embrace his mercy? How dare they pretend to dispose of the time to come, or promise themselves greater graces hereafter, than those which they now abuse? Do they not know that God alone is master of time and grace, and that by his just judgment those who presume to tempt him in this manner, generally speaking, die in their sins? Ah! it is too true, that he who has promised pardon to the sinner that is sincerely converted, has promised neither time nor efficacious grace to those who defer their conversion.

3. Consider the great folly of sinners, who put off their conversion to God till another time, upon pretence of doing it more easily hereafter: whereas, both reason and experience make it evident, that the longer they defer this work, the harder it is to bring it about. And how can it be otherwise, since by this delay, and by adding daily sin to sin, their sinful habits grow daily stronger; the devil's power over them increases; and God Almighty, who is daily more and more provoked, by degrees, is less liberal of his graces, so that they become less frequent and less pressing: till at length, by accustoming themselves to resist God's grace, they fall into the wretched state of blindness and hardness of heart, the very broad road to final impenitence!

4. Consider the unparalleled madness of those who defer their conversion upon the confidence of a death-bed repentance; designing to put a cheat upon God's justice, by indulging themselves in sin all their lifetime; and then making their peace with God, when they can sin no longer. Unhappy wretches! that will not consider that God is not to be mocked: that what a man soweth, the same shall he reap. Gal. vi. 7. 8. The general rule is, that as a man lives, so he dies: a rule so general, that in the whole scripture we have but one example of a person who died well after a wicked life, viz. of the good thief: an example so singular in all its circumstances, as to give no kind of encouragement to such sinners, as entertain a premeditated design of giving the slip to God's justice by a death-bed conversion. Ah! how dreadfully difficult must it be for a dying sinner, in whom the habit of sin by long custom is turned into a second nature, to attain to that thorough change of heart, that sincere sorrow and detestation of sin above all things, which he never thought of in his lifetime, and which now at least is certainly necessary. Ah! how deceitful too often are those tears, which are shed by dying sinners, (as we see in the case of king Antiochus) which, being wholly influenced by the fear of death, prevail not with the just Judge. And if there is so much danger, even when tears are plentifully shed, what must there be, when, as it commonly happens, either the dulness and stupidity caused by the sickness, or the pains and agonies of the body and mind are so great, as to hinder any serious application of the thoughts to the greatest of all our concerns; for if a little headache is enough to hinder us from being able to pray with any devotion, what must the agonies of death be? No wonder then that the saints and servants of God make so little account of these death-bed performances: especially as we see by daily experience, that those who have made the greatest show of repentance, when they were in danger of death, have no sooner escaped that danger, than they are the same men they were before. O Christians, let us not then be imposed upon by the false and flattering discourses of men, who are so free in pronouncing favourably of all those, who, after a life spent in sin, make some show of repentance at their death. Let us rather tremble at the deplorable case of such souls; and remember that God's judgments are very different from those of men.

Saturday, February 21, 2009

Some Quotes

"Consider that our eternal salvation is not only the greatest, but the only business we have, to which we ought to apply ourselves entirely lest we should do it ill."

"Salvation is our great and chief business; now a man's chief business takes up all his thoughts, and hardly gives him time to think of any other; and if this succeeds he comforts himself for the miscarriage of the rest."

-- Fr. Croiset

[We shouldn't divide our interests between secular things and things of God]

"In this important matter [salvation], a sensible man is struck more strongly by the slightest doubt of the risk he runs than by the evidence of total ruin in other affairs in which the soul is not involved." - St. Leonard de Port-Maurice

St. Gregory: "As there is an infinite distance between eternity and the time of our
life, so there ought to be, according to our mode of
understanding, an infinite distance between the attention
which we should pay to the goods of eternity, which
shall be enjoyed for ever, and the care we take of the
goods of this life, which death shall soon take away
from us."

St. John of the Cross: "If anyone affirms that one can reach perfection without practicing exterior mortification, do not believe him; and even though he confirm this assertion by working miracles, know that his contentions are nothing but illusions."

Bp. Baraga:

The fourth mark of the true love of God is, that we love Him with our whole strength. The true love of God is the greatest happiness and the most precious privilege of a Christian. It is that splendid wedding-garment in which he will be admitted to the happiness and eternal joy of the "Lamb's nuptials." Nothing in the world can be obtained without endeavors and labor; and the more precious the object and the greater the fortune aimed at, the more serious the efforts to obtain it. As the true love of God is decidedly the most precious treasure of a Christian, so also our efforts to obtain and possess it ought to be extreme. But when we consider Christians as they commonly are, we will see how earnestly and perseveringly they endeavor to obtain riches and honors and pleasures, and all the comforts of this perishable life. And the love of God? This is commonly crowded out entirely, or, sought after as a by-thing, not as the "One Thing Necessary." Dearly beloved in Christ Jesus! With all the eagerness and solicitude of a loving father's heart I entreat you, in the name of God, whose Holy Providence has now committed you to my spiritual care, be faithful in the fulfilling of these principal and most essential duties towards God our heavenly Father. Especially endeavor to have the true love of God, which is the very foundation of all Christianity, and the glorious mark of a happy predestination. If you love God sincerely and above all, you will easily fulfill all other duties towards Him. Nothing is difficult, nothing tedious, to a loving heart."

THE TWENTY-FIRST DAY. On doing penance for our sins.

THE TWENTY-FIRST DAY. On doing penance for our sins.

CONSIDER these words of Christ: Luke xiii. 3. 5. Except you do penance, you shall all perish. Behold here a general rule; nor does our Lord make any exception. Penance then is necessary, first, for all those whose conscience accuses them of mortal sin: alas! such as these must either do penance for their sins, or burn for them for all eternity. Poor sinners! their state is most deplorable! they are playing upon the brink of hell, and every moment one or another of them is tumbling down into that bottomless pit; and is it possible they should be so unconcerned under so great and evident a danger? Why then do they not lay hold of the grace of penance, the only plank that can save them after shipwreck; the only means left for the salvation of their souls. Secondly, penance is necessary for all those, who though their conscience accuses them not at present, yet have in their past life been guilty of such mortal offences. Ah! Christians, any one mortal sin is enough for us to do penance for all our life. And how can we do less, if we consider what mortal sin is; what it is to have been the enemies of God; what it is to have been under the sentence of eternal damnation; and never certainly to know whether this sentence has been cancelled? Is not this sufficient to oblige us to a penitential life? Can we otherwise pretend to be secure? Even those, (and God knows best how few they are) who are not conscious to themselves of having committed any such sin in their whole life, must not therefore think themselves exempt from the obligation of doing penance, as well because of their hidden sins, as those which they may have occasioned in others; for no man knows whether he be worthy of love or hatred; Eccl. ix. 1. as also because a penitential life is the best security against sin, which will insensibly prevail over us, if not curbed by self-denial, mortification and penance.

2. Consider, that as to the method of penance, different rules must be prescribed to different persons. Those who have the misfortune to be actually in the state of mortal sin, or, what is still more deplorable, are plunged into the depth of a habit of one or more kinds of mortal sin, as soon as their eyes are opened to discover the hellish monster, which they carry about with them, must, like the prodigal child, arise without delay to return to their Father. A sacrifice of a contrite and humbled heart is what God above all things calls for at their hands; this ought to be the foundation of all their penance: without this, corporal austerities will be of small account. Such sinners ought to give themselves no rest, till they have made their peace with their God: their sins ought to be always before their eyes. Their first thoughts in the morning ought to be upon their misfortune, in being at so great a distance from their God, enslaved to the devil and liable to be his companions in eternal misery: the like ought to be their last thoughts at night; when, like the penitent David, they ought to wash their beds with their tears. As often as they appear before their God in prayer, it ought to be in the spirit of the humble publican, looking upon themselves as unworthy to lift up their eyes to heaven, or towards the altar of God; and with him, striking their breasts, with a: Lord be merciful to me a sinner. Thus will they certainly obtain mercy from him, who is the father of mercy.

3. Consider, that after the sinner has done his endeavours to seek a reconciliation with his offended God, by a sincere repentance and confession of his sins, he must not think himself exempt from any further penance, as if he had now no just debt to discharge to the justice of God, no obligation of making satisfaction for his sins by penitential works, and of bringing forth fruits worthy of penance. This would be a great and dangerous error. Nor must he content himself with barely acquitting himself of the penance enjoined by his confessor, which, it is to be feared, seldom is sufficient to satisfy fully the justice of God. Alas! if sinners were truly sensible of the enormous injury done to God by mortal sin, as true penitents must be, they would certainly do penance in another manner than too many do; they would be more in earnest in chastising their own sinful flesh by penitential works, thus making a more proportionable satisfaction for their past treasons.

4. Consider, that the true manner of doing penance for our sins, is better learnt from the holy fathers and doctors of the church, than from the loose maxims of worldlings, or the practice of too many penitents in this degenerate age. Let us give ear then to those lights of the church, and follow their directions on this important subject. "God himself has taught us," says St. Cyprian, (Z. de Lapsis) "in what manner we are to crave mercy of him; he himself says: return to me with your whole heart, in fasting, and weeping, and mourning. Joel ii. Let us then return to the Lord with our whole heart; let us appease his wrath by fasting, weeping and mourning, as he admonishes us. Let the greatness of our grief equal the heinousness of our sins. We must pray earnestly; we must pass the day in mourning, and the night in watching and weeping, spending all our time in penitential tears. Our lodging should be on the floor strewed with ashes; our covering hair-cloth &c. After having cast off the garment of Christ, we should not now seek any worldly clothing. We must employ ourselves now in good works, by which our sins may be purged away. We must give frequent alms, by which our souls may be delivered from death." So far St. Cyprian. With whom agrees St. Pacian, in his Exhortation to Penance. If any one call you to the bath, you must renounce all such delights. If any one invite you to a banquet, you must say: such invitations are for those that have not had the misfortune to lose their God. I have sinned against the Lord, and am in danger of perishing eternally. What have I to do with feasts, who have offended my God? You must make your court to the poor; you must beg the prayers of widows; you must cast yourself at the feet of the priests; you must implore the intercession of the church: you must try all means which may prevent your perishing everlastingly." And St. Ambrose: 2. B. of Penance, c. X. *' Can any one imagine that he is doing penance, whilst he is indulging his ambition in the pursuit of honours, whilst he is following wine &c. The true penitent must renounce the world, must abridge even the necessary time of sleep, must interrupt it with his sighs, and cut it short with his prayers." And St. Caesarius of Aries. Hom. viii. ** As often as we visit the sick, or those that are in prison, or reconcile together those that are at variance one with another; as often as we fast on days commanded by the church; give alms to the poor that pass by our door, &c. — by these, and such like works, our small sins are daily redeemed. But this alone is not enough for capital crimes; we must add tears and lamentations, and long fasts; and give large alms to the utmost of our power." Thus, as the same saint tells us: Hom. i.. '^ By present mortification will be prevented the future sentence of eternal death; thus by humbling the guilty will the guilt be consumed: and by this voluntary severity, the wrath of a dreadful judge will be appeased. These short penitential labours will pay off those vast debts, which otherwise everlasting burning will never be able to discharge." Christians, let us follow in practice these excellent guides.

Think Well On't

Friday, February 20, 2009

About Lent season

Some notable passages taken from the explanation about Lent Season from the book, "The Liturgical Year" by Gueranger

From: ... iQGMi6WnCg

During the two thousand and more years, which
preceded the Deluge, men had no other food than the
fruits of the earth, and these were only got by the
toil of hard labour. But when God, as we have
already observed, mercifully shortened man's life, (
that so he might have less time and power for sin,) —
he permitted him to eat the flesh of animals, as
an additional nourishment in that state of deteriorated
strength. It was then, also, that Noah, guided
by a divine inspiration, extracted the juice of the
grape, which thus formed a second stay for human
Fasting, then, is the abstaining from such nourishments
as these, which were permitted for the support
of bodily strength. And firstly, it consisted
in abstinence from flesh-meat, because it is a food
that was given to man by God, out of condescension
to his weakness, and not as one absolutely essential
for the maintenance of life. Its privation, greater
or less according to the regulations of the Church, is
essential to the very notion of Fasting.
Thus, whilst
in many countries, the use of eggs, milk-meats, and
even of dripping and lard, is tolerated,—the abstaining
from flesh-meat is everywhere maintained, as
being essential to Fasting. For many centuries,
eggs and milk-meats were not allowed, because they
come under the class of animal food : even to this
day, they are forbidden in the Eastern Churches,
and are only allowed in the Latin Church by virtue
of an annual dispensation. The precept of abstaining
from flesh-meat is so essential to Lent, that even on
Sundays, when the Fasting is interrupted, Abstinence
is an obligation, binding even on those who are
dispensed from the fasts of the week, unless there
be a special dispensation granted for eating meat on
the Sundays.
...For several centuries,
abstinence from flesh-meat included likewise the
prohibition of every article of food that belonged to
what is called the animal kingdom, with the single
exception of Fish, which, on account of its cold nature,
as also for several mystical reasons, founded on the
Sacred Scriptures, was always permitted to be taken
by those who fasted. Every sort of milk-meat was
forbidden ; and, in Rome, even to this day, butter and
cheese are not permitted during Lent, except on those
days whereon permission to eat meat is granted.

Dating from the 9th century, the custom of eating milk-meats during Lent began to be prevalent in Western Europe, more especially in Germany and the northern countries. The Council of Kedlimburg, held in the 11th century, made an effort to put a stop to the practice as an abuse; but without effect. These Churches maintained, that they were in the right, and defended their custom by the dispensations, (though, in reality, only temporary ones,) granted them by several Sovereign Pontiffs: the dispute ended by their being left peaceably to enjoy what they claimed. The Churches of France resisted this innovation up to the 16th century; but in the 17th, they too yielded, and milk-meats were taken during Lent, throughout the whole Kingdom. As some reparation for this breach of ancient discipline, the City of Paris instituted a solemn rite, whereby she wished to signify her regret at being obliged to such a relaxation. On Quinquagesima Sunday, all the different Parishes went in procession to the Church of Notre Dame. The Dominicans, Franciscans, Carmelites, and Augustinians, took part in the procession. The Metropolitan Chapter, and the four Parishes that were subject to it, held, on the same day, a Station in the court-yard of the Palace, and sang an Anthem before the Relic of the True Cross, which was exposed in the Sainte Chapelle. These pious usages, which were intended to remind the people of the difference between the past and the present observance of Lent, continued to be practised till the Revolution.

But this grant for the eating milk-meats during Lent, did not include eggs. Here, the ancient discipline was maintained, at least this far,—that eggs were not allowed, save by a dispensation, which had to be renewed each year. In Rome, they are only allowed on days when Flesh-meat may be taken. In other places, they are allowed on some days, and on others, especially during Holy Week, are forbidden. Invariably do we find the Church, seeking, out of anxiety for the spiritual advantage of her Children, to maintain all she can of those penitential observances, whereby they may satisfy Divine Justice. It was with this intention, that Pope Benedict the Fourteenth, alarmed at the excessive facility wherewith dispensations were then obtained, renewed, by a solemn Constitution, (dated June 10, 1745,) the prohibition of eating fish and meat, at the same meal, on fasting days.

The same Pope, whose spirit of moderation has never been called in question, had no sooner ascended the Papal Throne, than he addressed an Encyclical Letter to the Bishops of the Catholic world, expressing his heartfelt grief at seeing the great relaxation that was introduced among the Faithful by indiscreet and unnecessary dispensations. The Letter is dated May 30th, 1741. We extract from it the following passage : "The observance of Lent is the very badge of the Christian warfare. By it, we prove ourselves not to be enemies of the Cross of Christ. By it, we avert the scourges of divine justice. By it we gain strength against the princes of darkness, for it shields us with heavenly help. Should mankind grow remiss in their observance of Lent, it would be a detriment to God's glory, a disgrace to the Catholic religion, and a danger to Christian souls. Neither can it be doubted, but that such negligence would become the source of misery to the world, of public calamity, and of private woe."

More than a hundred years have elapsed since this solemn warning of the Vicar of Christ was given to the world; and during that time, the relaxation, he inveighed against, has gone on gradually increasing. How few Christians do we meet, who are strict observers of Lent, even in its present mild form! The long list of general Dispensations granted, each year, by the Bishops to their flocks, would lead us to suppose that the immense majority of the Faithful would be scrupulously exact in the fulfilment of the Fasting and Abstinence still remaining; but is such the case? And, must there not result from this ever-growing spirit of immortification, a general effeminacy of character, which will lead, at last, to frightful social disorders ? The sad predictions of Pope Benedict the Fourteenth are but too truly verified. Those nations, among whose people the spirit and practice of penance are extinct, are heaping against themselves the wrath of God, and provoking his justice to destroy them by one or other of these scourges,— civil discord, or conquest.

All amusements and theatrical performances are not allowed in Lent: ... iwHZyeWwCg

...Hunting, too, was for many ages considered as
forbidden during Lent;—the spirit of the holy season
was too sacred to admit such exciting and noisy sport.

The means that the saints took in order to not see the vanities of the world

The means that the saints took in order to not see the vanities of the world

The stratagem which she practised in order to avoid appearing at assemblies, or accompanying her mother in the visits she paid to her friends and relations, was not less surprising; for she rubbed her eyelids with pimento, which is a very sharp burning sort of Indian pepper: by this means she escaped going into company, for it made her eyes red as fire, and so painful, that she could not bear the light. Her mother having found out this artifice, reprimanded her for it, and mentioned the example of Ferdinand Perez, who had lost his sight by a similar act of indiscretion; Rose answered modestly, "It would be much better for me, my dear mother, to be blind all the rest of my life, than to be obliged to see the vanities and follies of the world."

St. J-M-B Vianney:
We may refrain from warming ourselves; if we are sitting uncomfortably, we need not try to place ourselves better; if we are walking in our garden, we may deprive ourselves of some fruit that we should like; in preparing the food, we need not eat the little bits that offer themselves; we may deprive ourselves of seeing something pretty, which attracts our eyes, especially in the streets of great towns. There is a gentleman who sometimes comes here. He wears two pairs of spectacles, that he may see nothing. . . . But some heads are always in motion, some eyes are always looking about. . . . When we are going along the streets, let us fix our eyes on Our Lord carrying His Cross before us; on the Blessed Virgin, who is looking at us; on our guardian angel, who is by our side. How beautiful is this interior life! It unites us with the good God. . . . Therefore, when the devil sees a soul that is seeking to attain to it, he tries to turn him aside from it by filling his imagination with a thousand fancies. A good Christian does not listen to that; he goes always forward in perfection, like a fish plunging into the depths of the sea. . . . As for us, Alas! we drag ourselves along like a leech in the mud.

A more safe way: wear a baseball cap or a brim hat that covers the eyes somewhat.

Wednesday, February 11, 2009

necessity of avoiding occasion of sin

St. Basil says that God assists the
man who is engaged in the contest against his own will;
but he who voluntarily places himself in the battle, does
not deserve compassion, and is therefore abandoned by
God. And, before him, Ecclesiasticus said: He that loveth
danger, shall perish in it? He that loves danger, and goes
in search of it, shall perish in it: nor is it of any use to
hope for aid from God; to trust in God, and to expose
one s self voluntarily to the occasion of sin, is not a holy
but a rash confidence, which merits chastisement.

True Spouse of Jesus Christ

Monday, February 9, 2009

St. Alphonsus poem on Nativity

From starry skies descending,
Thou comest, glorious King,
A manger low Thy bed,
In winter's icy sting;
O my dearest Child most holy,
Shudd'ring, trembling in the cold!
Great God, Thou lovest me!
What suff'ring Thou didst bear,
That I near Thee might be!
Thou art the world's Creator,
God's own and true Word,
Yet here no robe, no fire
For Thee, Divine Lord.
Dearest, fairest, sweetest Infant,
Dire this state of poverty.
The more I care for Thee,
Since Thou, o Love Divine,
Will'st now so poor to be.

Sunday, February 8, 2009

how to obey worldly commands

St. Rose of S. Mary

One day having put on a pair of scented gloves in order to oblige her mother, she had no sooner begun to wear them than her hands became cold and benumbed, and soon after she felt in them so violent a heat, that notwithstanding the love of our Saint for sufferings, she was obliged to take off the gloves which caused this torture; and God, to show the blessed Rose that the little breath of vanity which had induced her, under the specious pretext of obedience, to wear these gloves, had inflamed the zeal of her Divine Spouse, showed her the same gloves in the night, surrounded by flames. From that time she never obeyed her mother in anything that was agreeable to the world or to nature, without joining some act of mortification to her obedience. Her mother having absolutely commanded her to remove the pieces of wood which she had secretly put into her pillow, she did so; but she put in their place so great a quantity of wool, and stuffed it in such a manner, that her pillow might have been taken for a log of wood covered with linen, from its hardness.

The stratagem which she practised in order to avoid appearing at assemblies, or accompanying her mother in the visits she paid to her friends and relations, was not less surprising; for she rubbed her eyelids with pimento, which is a very sharp burning sort of Indian pepper: by this means she escaped going into company, for it made her eyes red as fire, and so painful, that she could not bear the light. Her mother having found out this artifice, reprimanded her for it, and mentioned the example of Ferdinand Perez, who had lost his sight by a similar act of indiscretion; Rose answered modestly, "It would be much better for me, my dear mother, to be blind all the rest of my life, than to be obliged to see the vanities and follies of the world."

After this answer, her mother, seeing clearly that it was a repugnance for these visits, and for the dress she was compelled to wear on these occasions, which caused her to inflict this pain on herself, no longer urged her to accompany her, and allowed her to dress as she liked, in a poor stuff' dress, which she wore with great satisfaction; for she sought nothing but contempt and abjection. In all indifferent things S. Rose obeyed willingly, and never received a command from her mother which she did not cheerfully fulfil. Her mother wishing one day to try her obedience, ordered her to embroider some flowers in the wrong way, Rose obeyed blindly, and spoiled her work, and her mother, feigning to be angry, reproved her for it. This truly obedient daughter answered, that she had perceived that her work was good for nothing, but had not dared to disobey the order given her; that it was of no consequence to her in what manner she traced a flower, but that she could not fail in obedience to her mother's orders. For this reason she never began her work without asking her mother's leave, and told one of her friends, who seemed astonished at it, that she did it expressly to join to her work the merit of obedience.

disgust rather than please men

The Life of Saint Rose of Lima By Jean Baptiste Feuillet, Leonhard Hansen, Antonio González de Acuña, Frederick William Faber: "As soon as she had made this vow she cut off her hair unknown to her mother in order to manifest to the Spouse she had chosen that by thus disfiguring herself she intended rather to disgust than to please men and that she absolutely renounced the world with which she never wished to have any intercourse From the testimony of her confessors she began to have ihe "

abstained from all sorts of fruits

might proceed She arrived at an astonishing degree of abstinence by the same means which S Catherine of Sienna employed From her infancy she abstained from all sorts of fruits which are delicious in Peru At six years of age she began to fast three days a week on bread and water At fifteen she made a vow never to eat meat unless she were obliged by those who had authority over her and whom she thought she could not disobey without sin When her mother took

St. Rose of Lima disciplined herself seven times

prodigious quantity from her veins She disciplined herself in this manner seven times first for her own sins secondly for souls engaged in sin thirdly for the pressing necessities of the Church fourthly when Peru or Lima were threatened with some great misfortune fifthly for the souls in purgatory sixthly for those in their agony seventhly in reparation of the outrages offered to God

Blessed Virgin the Morning Star

The Life of Saint Rose of Lima By Jean Baptiste Feuillet, Leonhard Hansen, Antonio González de Acuña, Frederick William Faber: "rising she had the greatest difficulty in waking In this necessity she had recourse to the Blessed Virgin whom the church calls the Morning Star and earnestly entreated her to have the goodness to wake her at the appointed hour Our Lady had the goodness to grant her this favour she appeared to her every morning and after awaking her she animated her to rise by these tender words Rose my child arise it is time to prepare yourself for prayer She was once she "
"It is a good practice to enter into details in humiliating things when prudence allows them to be publicly declared, on account of the profit we derive from overcoming ourselves in the repugnance we feel in disclosing and making known what we would keep secret. St. Augustine published the secret sins of his youth, composing a book on them, that thus the entire earth might learn the extravagance of his errors and the excess of his licentiousness. And that vessel of election, St. Paul, that great apostle who was ravished to the third heaven, has he not avowed that he persecuted the Church? He has even left it in writing, so that it may be known to the consummation of ages that he was a persecutor. Indeed, if we be not watchful over ourselves and do not do some violence to ourselves in declaring our misery and our failings, we will soon confine ourselves to what may occasion esteem, and we will conceal what will give confusion. We inherit this from our first father, Adam, who, after having offended God, went and hid himself. --St. Vincent de Paul

Aristotle didn't know humility

Virtues and Spiritual Doctrine of St. Vincent de Paul By Michel Ulysse Maynard, Abbe Maynard, Louise de Marillac: "were the prophets or some saint we might say they were hke ourselves only disciples If it were philosophers alas they know not this virtue And Aristotle himself he who has spoken so nobly of all the other moral virtues does not even mention humility "

Saturday, February 7, 2009

God for love of us was buffeted, scourged, crowned with thorns, ...yet can we not love him?

The way of salvation, meditations for every day of the year, tr. by J. Jones By Alfonso Maria de' Liguori: "I ST BONAVENTURE says that the wounds of Jesus wound the hardest hearts and inflame the coldest souls And in truth how can we believe that God permitted himself to be buffeted scourged crowned with thorns and finally put to death for the love of us and yet not love him St Francis of Assisium frequently bewailed the ingratitude of men as he passed along the country saying Love is not loved love is not loved Behold O my Jesus I am one of those who are thus ungrateful who have been so many years in the world and have not loved thee And shall I my Redeemer remain for ever such No 1 will love thee until death "

Posts of 2008

Sacred and Immaculate Hearts

Sacred and Immaculate Hearts

Our Lady of Guadalupe

Our Lady of Guadalupe

Pillar of Scourging of Our Lord JESUS

Pillar of Scourging of Our Lord JESUS

Shroud of Turin

Shroud of Turin