Endeavoring Catholic Perfection

unrelenting war waged upon all profane songs

2011-10-09T09:34:00.000-07:00

Immense results, moreover, followed upon the unrelenting war which Juvenal waged upon all profane songs. Like St Philip, he strove to use music for its highest end, and it was through his persevering exertions that the idea of the Saint in regard of the spiritual and sanctifying power of music was so deeply implanted in the Oratory of Naples.*

He endeavoured to procure copies of all the songs that went about the town, and set other and devout words to them, composed either by himself or some of the Oratorian fathers; and with the object of banishing all profane or immodest songs, not only from Naples, but also from the whole of Italy, he published a book of hymns set to music, called "the Temple of Harmony," and dedicated to the Blessed Virgin. On the frontispiece was the Madonna and Juvenal kneeling before her, offering her some books with the words: "Dignare me laudare te, Virgo sacrata."

Life of Blessed John Juvenal Ancina: companion of St. Philip Neri, Bishop of Saluzzo (1891)

One was that of the renowned singer, Donna Giovanna Sancia, whose voice and singing were so perfect that she commonly went by the name of "The Siren." She was the occasion of the greatest danger to the youth of the city, who could not withstand her charms; but when Juvenal took occasion to speak to her of Heaven and the beauty of virtue, the light of the Holy Ghost penetrated her heart, she beheld the miserable state of her soul, and, to the great edification of the city, she changed her ways, made a sincere confession of her whole life to Juvenal, and, in order to render her purpose of amendment ininviolable, she pronounced a solemn vow never again to sing a profane song, but only moral or sacred ones.

This vow, which was written for her by Blessed Juvenal, ran as follows:—

"I, Giovannella Sancia, declare and promise to God that never again will I utter or sing any Spanish or Italian vain, impure, or profane song; but only psalms, hymns, motets, or devout spiritual canticles, to praise the Supreme Majesty of God our Lord, the Glorious Virgin, and the angels and saints of the Heavenly Paradise. Amen, so be it.

"Signed by me, the day of the Glorious Apostle and Evangelist, St John, my holy Patron, in Naples, the sixth of May 1596, Giovannella Sancia, after having received Communion at the sacred altar of St Januarius in. the Cathedral, at the hands of the Rev. Father Juvenal Ancina, my spiritual father."

She pronounced this vow in the presence of her father and mother, after which the Blessed Juvenal closed her mouth, saying: "On the part of God and of St Januarius, I close this mouth, that never again thou mayest open it to sing profane songs or words." (page 96)

mingle usefulness with a holy pleasure

2011-07-14T19:42:00.000-07:00

OF THE FRUITS of Penance.

2011-04-19T16:51:00.000-07:00

PDF Pg. 138 (real pg. 262) of A Spiritual Retreat for one day (by Fr. Jean Croiset)

SECOND MEDITATION.

OF THE FRUITS

of Penance.

FIRST POINT. Penance is necessary for all sorts of men.

SECOND POINT. What the Fruits of that Penance ought to be.

FIRST POINT.

Consider that mortification and penance is the only way to heaven; Jesus Christ showed us no other way; and the saints who from their infancy were confirmed in grace, knew no other. 'Tis an error to imagine that penance is necessary only for great sinners, and no less an error to think that mortification is the virtue only of the perfect; if we be sinners we must do penance to endeavor to appease the wrath of God, and to obtain mercy and pardon; if we are so happy as not to have lost our innocence, penance is necessary for us to preserve that precious treasure; we have sinned, we may sin again, two powerful motives to do penance.

Since we all confess that men sin more frequently in the world, and that they are more exposed to the danger of offending God than in a cloister, can we reasonably believe that penance belongs only to monasteries, and that none but religious are obliged to mortifications? Do we consider that many of those religious whom we think indispensably obliged to do penance, never lost their innocence; & shall we who own ourselves guilty of many sins, and who are in danger of committing more every moment, shall we think to persuade ourselves that mortification and penance do not belong to us?

If we had nothing but our own passions to overcome could we reasonably hope to conquer them without the exercise of penance? and who can reasonably hope to be saved without subduing his passions?

It is an article of faith that none enter into heaven but those who do violence to themselves; and yet we pretend to enter there without mortification. The life of man upon the earth is a perpetual warfare, for S. Paul tells us that the desires of the flesh are contrary to the desires of the spirit, and the desires of the spirit are contrary to those of the flesh; how then can we hope to be victorious without the practice of penance?

We please our sensual appetites in everything, we are careful of our bodies even to excess, we follow blindly our natural inclinations, and in this condition we live without fear in the midst of the world where we are exposed to the greatest dangers. Certainly either we are of a different nature from the rest of mankind, or the devil stands in awe of us and respects us, or we are confirmed in grace, or else we are in danger (which is much more probable) to die in our sins: does heaven cost the most fervent and generous souls so much, and can we expect that the lazy and imperfect should gain it with less pains?

Saint Paul chastised his body, he joined a continual penance to the cruel persecutions he suffered, for fear of being perverted himself while he converted others: And shall men who dare not pretend to be anything near as perfect as S. Paul, imagine that they have no need to practice mortification?

Were the saints more frail than we? Did they expect another recompense? Did they follow another guide? or serve another master? Their lives were a continual mortification, are ours like them? And can we call ourselves the disciples of Christ while we neglect to do penance? Our Savior says, if any man will come after me let him deny himself and bear his cross daily.

True mortification is inseparable from true piety, not only because no virtue can subsist long without a constant an generous mortification, but also because no virtue is real that is not attended with it.

We have great reason to distrust our exercises of piety, our good works; everything is to be suspected in those whose passions are strong, & who are unmortified.

It does not seem that we are afraid of the difficulty, we dislike the motive, for what do we not suffer in the service of the world? Alas! if God required of his servants, all that the world exacts of those who serve it, I am afraid he would have but few servants.

How do we constrain ourselves everyday to please those whom our interest requires us to manage? what mortification so severe and so continual as a courtiers, a merchant's intent upon his trade, a soldier's, or a scholar's? Yet they are not discouraged, they seem satisfied amidst all their sufferings; but when God calls upon us to constrain ourselves a little, everything is uneasy, we find his yoke heavy, virtue frights us, we are disgusted, and the sole thought of mortification makes us lose courage.

But oh! we shall have other thoughts on a death bed; when the image of Jesus-Christ crucified is presented to us, will not the sight of it have a quite contrary effect? It will upbraid our delicacy and increase our regret for having lead so lazy, so sensual a life, for having neglected penance and mortification.

They present a crucifix to the dying, but my God! do all the dying find much comfort in contemplating a crucifix at their death? is it possible, my dear Jesus that the mortification which thou hast rendered so easy, should seem hard and insupportable only when we are to practice it in conformity to thy example, and for love of thee?

Oh! my God! what should I do, if thou hadst required of thy servants, if I were bound to do and suffer as much for salvation, as I do and suffer to ruin myself, thou requires less than the world does, less than I do and suffer in its service, and shall I refuse to do and suffer what is absolutely necessary for salvation, what I have deserved by my offenses, and what all the blessed spirits in heaven have done and suffered that they might imitate thee?

God forbid that I should glory in anything but in the cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world.

SECOND POINT.

Consider that by the fruits of penance is meant not only macerating our bodies, but chiefly the mortification of our passions, and the reformation of our lives; these are indeed the fruits which God expects from our contrition and penance; by these marks we may know whether we have made good use of the sacraments, and whether we be truly sorry for our sins, and faithful to the grace of God.

The exercises of devotion, the frequentation of the sacraments, and the practice of good works are powerful means of perfection; but while we retain our former passions with these powerful means, while we are as proud, and impatient, as peevish, as envious, as difficult to be pleased, as choleric, as unmortified, as full of self-love as before, can we reasonably rely no these pretended exercises of piety?

Mortification of the body is an exercise of penance, but that penance must have its fruit, which consists in suppressing our passions, in regulating our inclinations, and in repairing the disorders of self-love.

To what purpose do we confess so often, if in a whole years time we have not perhaps reformed any one of the faults that we confess? It is not enough for us to detest our sins, we must resolve to commit them no more, and how can that resolution be sincere if we do not likewise resolve to avoid the least occasion of sin? The execution of this resolution is properly the fruit of penance. In good earnest if we know the efficacy of this sacrament of penance only by the fruits we find of it in ourselves, should we have an high idea of it? It is much to be feared that our using ourselves by an unaccountable carelessness, and especially by want of contrition to reap no profit by the sacrament, will render our disease incurable.

A religious life as a continual penance, but is there no danger of its being unfruitful? What a miserable thing would it be for a religious to have done penance so long without any fruit? And what fruit can an unmortified religious who is of a worldly spirit, lukewarm and careless receive from all his penance? He is very much in the wrong who bears the cross, and will not taste the fruits of it? He would not suffer more, nay he would suffer much less, for those fruits are full of true sweetness.

It is certain that everybody has very much to suffer in this life; we shall meet with crosses everywhere, they who live most at their ease are not exempted: let us at least bear them patiently, let us unite our sufferings with the sufferings of Christ, this will not augment them, but it will make us reap fruit by them.

Another fruit of penance is a constant practice of mortification: My God! what fruit may we not gather from this practice? Everything in the world may give us an opportunity to curb our inclinations, there is no place, no time improper for it without deviating from the rules of good sense. Let him who loves Jesus Christ truly make a good use of these little occasions; have we a great desire to see any object, or to speak in some particular occasion? we may reap great benefit by casting down our eyes and holding our thoughts. If we have an opportunity to gain applause by saying something very seasonably, or by some witty piece of rallery, we have also an opportunity of making a great sacrifice. There is scarce an hour where in some subject of mortification does not present itself are we sitting or standing, we may choose an uneasy seat, or a painful posture without seeming to affect it. In fine, the inconveniences of the place, of the season, the disagreeableness of the company, born so that we seem not to mind them, are indeed little occasions of mortification, but the mortification itself is not little, in these small occasions. It is very meritorious, and I may say that the greatest graces and the most sublime holiness commonly depend upon a generous constant mortification in these small matters. A punctual performance of the duties of our community, an exact observation of our rule, a conformity to the common way of living in everything, without any regard to our age, are precious fruits of a mortification so much the more considerable as it is less subject to vanity, and more conformed to the spirit of Christ.

These are the true fruits of penance, what hinders our beating abundance of them? But there is another fruit of penance yet more necessary, and without which all the rest will avail us little for eternity; and that is the reformation of our manners, the victory over our domineering passion; let us observe what passion is most powerful, which habit is strongest, to what sin we are most subject, which is in some manner the source of all the rest, and of all the false maxims we frame to ourselves, in matter of conscience. All other sins may be strangers to us, but the domineering passion is our proper character, the fruit of a true conversion in to retrench our reigning vice, to conceive an holy destestation of that imperious passion, to fight against it without ceasing. The victory over this sin alone will deliver us from the strongest temptations: but we willingly attack our other sins and commonly spare this: and this is the true cause of our receiving so little benefit by our penance.

My God! what do we stay for to become fruitful? thou hast cultivate us with so much care, we are planted in a ground watered with thy tears and precious blood; how long shall we be unfruitful? what do we get by bringing forth only thorns? we feel their points, but we receive no benefit by our pain, because we fly from the cross. I am resolved my dear Savior to neglect nothing that I may not live such a barren life: I can do nothing without thy grace, I can do all things with it, since thou gives me this time for penance, suffer me not to abuse it anymore; my God I am resolved to begin this moment to bring forth fruits worthy of penance.

Guide to the Spiritual Life by Scaramelli

2010-04-28T09:39:00.001-07:00

	The directorium asceticum = or, Guide to the spiritual life (Volume 1) - Scaramelli, Giovanni Battista, 1687-1752 vol. 1 Keywords: Asceticism -- Catholic authors Downloads: 402
	The directorium asceticum = or, Guide to the spiritual life (Volume 2) - Scaramelli, Giovanni Battista, 1687-1752 Includes bibliographical references and index Keywords: Asceticism -- Catholic Church Downloads: 101
	The directorium asceticum = or, Guide to the spiritual life (Volume 3) - Scaramelli, Giovanni Battista, 1687-1752 vol. 3 Keywords: Asceticism -- Catholic authors Downloads: 379
	The directorium asceticum = or, Guide to the spiritual life (Volume 4) - Scaramelli, Giovanni Battista, 1687-1752 vol. 4 Keywords: Asceticism -- Catholic authors Downloads: 263

Of Prayer and Meditation by Ven Luis de Granada

2010-04-02T05:19:00.000-07:00

Of Prayer and Meditation, by Ven. Luis Granada (pdf)

Read Online on Gallica (table of contents (Table des matières) available on the left)

It was at Cordova that Father Lewis wrote his first book. The quiet and solitude of the convent enabled him to devote more time to writing than he would have been able to do had he continued his apostolic journeys among the towns and villages of Spain. His first work was the celebrated "Treatise on Prayer and Meditation." Nicolas Antoine, a learned author, says of this work that of "all books of its kind, in any tongue or of any time, it deserves the first place." It soon became famous, and was even read by the Mahometan inhabitants of Spain, deadly enemies to Christianity as they were. In his preface to " The Introduction to the Creed," a later work, he himself tells how it worked the conversion of one of those infidels, a Moorish slave, called Hamelsi, who, touched by grace, after reading the " Treatise on Prayer," asked for baptism, and became a pious Christian. Lives of the some of the Sons of Dominic (1883)

St. Rose of Lima's favorite book of Ven. Louis was The Book of Prayer and Meditation--a book that laments the miseries of life and manifests spiritual contempt for the world. Once, she banished the devil's temptations by reading this book causing the devil to snatch the book from her and throw it onto a rubbish heap. Rose remained calm, certain that the Lord would return it to her, and she got it back.

Stabat Mater

2010-03-25T11:14:00.001-07:00

Stabat Mater
Stabat Mater dolorosa iuxta crucem lacrimosa, dum pendebat Filius.	The grieving Mother stood beside the cross weeping where her Son was hanging.
Cuius animam gementem contristatam et dolentem pertransivit gladius.	Through her weeping soul, compassionate and grieving, a sword passed.
O quam tristis et afflicta fuit illa benedicta mater Unigeniti!	O how sad and afflicted was that blessed Mother of the Only-begotten!
Quae maerebat et dolebat pia mater cum videbat nati poenas incliti.	Who mourned and grieved, the pious Mother, with seeing the torment of her glorious Son.
Quis est homo qui non fleret, matrem Christi si videret in tanto supplicio?	Who is the man who would not weep if seeing the Mother of Christ in such agony?
Quis non posset contristari, piam matrem contemplari dolentum cum Filio?	Who would not be have compassion on beholding the devout mother suffering with her Son?
Pro peccatis suae gentis vidit Iesum in tormentis et flagellis subditum.	For the sins of His people she saw Jesus in torment and subjected to the scourge.
Vidit suum dulcem Natum morientem, desolatum, cum emisit spiritum.	She saw her sweet Son dying, forsaken, while He gave up His spirit.
Eia Mater, fons amoris, me sentire vim doloris fac, ut tecum lugeam.	O Mother, fountain of love, make me feel the power of sorrow, that I may grieve with you.
Fac ut ardeat cor meum in amando Christum Deum ut sibi complaceam.	Grant that my heart may burn in the love of the Lord Christ that I may greatly please Him.
Sancta mater, istud agas, Crucifixi fige plagas cordi meo valide.	Holy Mother, grant this of yours, that the wounds of the Crucified be well-formed in my heart.
Tui Nati vulnerati tam dignati pro me pati poenas mecum divide.	Grant that the punishment of your wounded Son, so worthily suffered for me, may be shared with me.
Fac me tecum pie flere Crucifixo condolere, donec ego vixero.	Let me sincerely weep with you, bemoan the Crucified, for as long as I live.
Iuxta crucem tecum stare ac me tibi sociare in planctu desidero.	To stand beside the cross with you, and for me to join you in mourning, this I desire.
Virgo virginum praeclara, mihi iam non sis amara; fac me tecum plangere.	Chosen Virgin of virgins, to me, now, be not bitter; let me mourn with you.
Fac ut portem Christi mortem, passionis fac me sortem et plagas recolere.	Grant that I may bear the death of Christ, grant me the fate of His passion and the remembrance of His wounds.
Fac me plagis vulnerari, cruce hac inebriari et cruore Filii.	Let me be wounded with distress, inebriated in this way by the cross and the blood of your Son.
Flammis urar ne succensus, per te, Virgo, sim defensus in die iudicii.	Lest I be destroyed by fire, set alight, then through you, Virgin, may I be defended on the day of judgement.
Fac me cruce custodiri, morte Christi praemuniri, confoveri gratia.	Let me be guarded by the cross, fortified by the death of Christ, and cherished by grace.
Quando corpus morietur, fac ut animae donetur paradisi gloria. Quando corpus morietur, fac ut animae donetur paradisi gloria. Amen.	When my body dies, grant that to my soul is given the glory of paradise. When my body dies, grant that to my soul is given the glory of paradise. Amen.

worldly amusements captivate the senses for the time being

2010-03-13T20:42:00.000-08:00

This is the beautiful freedom of the sons of God, and it is worth vastly more than all the rank and distinction of blood and birth, more than all the kingdoms in the world. This is the abiding peace which, in the experience of the saints, "surpasseth all understanding. It surpasses all pleasures rising from gratification of the senses, from social gatherings, banquets and other worldly amusements; vain and deceiving as they are, they captivate the senses for the time being, but bring no lasting contentment; rather they afflict man in the depth of his soul where alone true peace can reside.

Uniformity with the Will of God

let not one particle of time be wasted

2010-02-06T08:12:00.000-08:00

Mater patris et filia

2010-01-26T22:59:00.000-08:00

1. Mater patris et filia,
Supernorum laetitia,
Stella maris eximia.
Audi nostra suspiria.

2. Regina poli curiae,
Mater misericordiae,
In hac valle miseriae
Sis reis porta veniae.

3. Maria, propter filium
Confer nobis praesidium;
Bone fili, prece matris
Dona tuis regnum patris.

Mother of your Father, and daughter, delight of women, wondrous star of the sea, hear our sighing. Queen of the seat of the pole, Mother of mercy, in this valley of woe, Mary, for the sake of your Son bring us healing; Good Jesu, Son of God, hear our prayers, and by our prayers grant us healing. Amen.

...Ergo maris Stella

2010-01-26T22:58:00.002-08:00

Ergo maris Stella,
Verbi Dei cella
Et solis aurora;
Paradisi porta
Per quam lux est orta,
Natum tuum ora:
Ut nos solvat a peccatis
Et in regno claritatis
Quo lux lucet sedula
Collocet per secula.
Amen.

Therefore, Star of the Sea,
Chamber of the Divine Word
And dawning of the Sun,
Gateway to Paradise,
Through which light ariseth,
Entreat thy Son on our behalf:
That he may deliver us from sin,
And set us for ever
In the realm of splendour,
Where light everlasting shineth forth.
Amen.

Ave Maria

2010-01-26T22:58:00.001-08:00

Ave Maria:

AVE Maria, gratia plena,
Dominus tecum, virgo serena !

Benedicta tu in mulieribus,
Que peperisti pacem hominibus,
Et angelis gloriam.

Et benedictus fructus ventris tui
Qui cohaeredes ut essemus sui
Nos fecit per gratiam.

Per hoc autem Ave
Mundo tam suave,

Contra carnis jura
Genuisti prolem,
Novum Stella solem
Nova genitura.

ALL to thee, Mary, richly grace-laden !
Heaven be with thee, beautiful maiden !

Blest indeed art thou 'mongst women, for 'tis thou
Who hast brought forth peace for men on earth below,

Glory for the Angel-race :

And blest too is the fruit thy womb hath given,
Who thus with Him to be co-heirs of heaven

Hath allowed us of His grace.

Through this salutation,
Sweet to all creation,

Thou, new Star ! hast given
'Gainst the law of nature
Birth to a new creature.

Ave Mundi Spes Maria

2010-01-26T22:56:00.002-08:00

Ave Mundi Spes Maria

Ave mundi spes Maria, ave mitis, ave pia, ave plena gratia.
Ave virgo singularis, quæ per rubum designaris non passus incendia.
Ave rosa speciosa, ave Jesse virgula:
Cujus fructus nostri luctus relaxavit vincula.
Ave cujus viscera contra mortis foedera ediderunt filium.
Ave carens simili, mundo diu flebili reparasti gaudium.
Ave virginum lucerna, per quam fulsit lux superna his quos umbra tenuit.
Ave virgo de qua nasci, et de cujus lacte pasci res cælorum voluit.
Ave gemma coeli luminarium.
Ave Sancti Spiritus sacrarium.
Oh, quam mirabilis, et quam laudabilis hæc est virginitas!
In qua per spiritum facta paraclitum fulsit foecunditas.
Oh, quam sancta, quam serena, quam benigna, quam amoena esse virgo creditur!
Per quam servitus finitur, posta coeli aperitur, et libertas redditur.
Oh, castitatis lilium, tuum precare filium, qui salus est humilium:
Ne nos pro nostro vitio, in flebili judicio subjiciat supplicio.
Sed nos tua sancta prece mundans a peccati fæce collocet in lucis domo.
Amen dicat omnis homo.

Hail, hope of the world, Mary, hail, meek one, hail, loving one, hail, full of grace
Hail O singular virgin, who wast chosen to not suffer flames through brambles
Hail, beautiful rose, hail, staff of Jesse:
Whose fruit loosened the chains of our weeping
Hail whose womb bore a son against the law of death
Hail, O one lacking comparison, still tearfully renewing joy for the world
Hail, lamp of virgins, through whom the heavenly light shone on these whom shadow holds.
Hail, O virgin from whom a thing of heaven wished to be born, and from whose milk feed.
Hail, gem of the lamps of heaven
Hail, sanctuary of the Holy Ghost
O, how wonderful, and how praiseworthy is this virginity!
In whom, made through the spirit, the paraclete, shone fruitfulness.
O how holy, how serene, how kind, how pleasant the virgin is believed to be!
Through whom slavery is finished, a place of heaven is opened, and liberty is returned.
O, lily of chastity, pray to thy son, who is the salvation of the humble:
Lest we through our fault, in the tearful judgment suffer punishment.
But may she, by her holy prayer, purifying from the dregs of sin, place us in a home of light
Amen let every man say.

Veni Sancte Spiritus

2010-01-26T22:56:00.001-08:00

Latin text	English version
Veni, Sancte Spiritus, et emitte caelitus lucis tuae radium. Veni, pater pauperum, veni, dator munerum veni, lumen cordium. Consolator optime, dulcis hospes animae, dulce refrigerium. In labore requies, in aestu temperies in fletu solatium. O lux beatissima, reple cordis intima tuorum fidelium. Sine tuo numine, nihil est in homine, nihil est innoxium. Lava quod est sordidum, riga quod est aridum, sana quod est saucium. Flecte quod est rigidum, fove quod est frigidum, rege quod est devium. Da tuis fidelibus, in te confidentibus, sacrum septenarium. Da virtutis meritum, da salutis exitum, da perenne gaudium, Amen, Alleluia.	Come, Holy Spirit, send forth the heavenly radiance of your light. Come, father of the poor, come giver of gifts, come, light of the heart. Greatest comforter, sweet guest of the soul, sweet consolation. In labor, rest, in heat, temperance, in tears, solace. O most blessed light, fill the inmost heart of your faithful. Without your divine will, there is nothing in man, nothing is harmless. Wash that which is unclean, water that which is dry, heal that which is wounded. Bend that which is inflexible, warm that which is chilled, make right that which is wrong. Give to your faithful, who rely on you, the sevenfold gifts. Give reward to virtue, give salvation at our passing on, give eternal joy. Amen. Alleluia.

Latin text

English version

Veni, Sancte Spiritus,

et emitte caelitus

lucis tuae radium.

Veni, pater pauperum,

veni, dator munerum

veni, lumen cordium.

Consolator optime,

dulcis hospes animae,

dulce refrigerium.

In labore requies,

in aestu temperies

in fletu solatium.

O lux beatissima,

reple cordis intima

tuorum fidelium.

Sine tuo numine,

nihil est in homine,

nihil est innoxium.

Lava quod est sordidum,

riga quod est aridum,

sana quod est saucium.

Flecte quod est rigidum,

fove quod est frigidum,

rege quod est devium.

Da tuis fidelibus,

in te confidentibus,

sacrum septenarium.

Da virtutis meritum,

da salutis exitum,

da perenne gaudium,

Amen, Alleluia.

Come, Holy Spirit,

send forth the heavenly

radiance of your light.

Come, father of the poor,

come giver of gifts,

come, light of the heart.

Greatest comforter,

sweet guest of the soul,

sweet consolation.

In labor, rest,

in heat, temperance,

in tears, solace.

O most blessed light,

fill the inmost heart

of your faithful.

Without your divine will,

there is nothing in man,

nothing is harmless.

Wash that which is unclean,

water that which is dry,

heal that which is wounded.

Bend that which is inflexible,

warm that which is chilled,

make right that which is wrong.

Give to your faithful,

who rely on you,

the sevenfold gifts.

Give reward to virtue,

give salvation at our passing on,

give eternal joy.

Amen. Alleluia.

Pater Noster

2010-01-26T22:43:00.001-08:00

Pater Noster:

Credo in unum Deum
Patrem omnipoténtem,
factórem cæli et terræ,
visibílium ómnium et invisibílium.
Et in unum Dóminum Iesum Christum,
Fílium Dei Unigénitum,
et ex Patre natum ante ómnia sæcula.
Deum de Deo, lumen de lúmine, Deum verum de Deo vero,
génitum, non factum, consubstantiálem Patri:
per quem ómnia facta sunt.
Qui propter nos hómines et propter nostram salútem
descéndit de cælis.
Et incarnátus est de Spíritu Sancto
ex María Vírgine, et homo factus est.
Crucifíxus étiam pro nobis sub Póntio Piláto;
passus, et sepúltus est,
et resurréxit tértia die, secúndum Scriptúras,
et ascéndit in cælum, sedet ad déxteram Patris.
Et íterum ventúrus est cum glória,
iudicáre vivos et mórtuos,
cuius regni non erit finis.
Et in Spíritum Sanctum, Dóminum et vivificántem:
qui ex Patre Filióque procédit.
Qui cum Patre et Fílio simul adorátur et conglorificátur:
qui locútus est per prophétas.
Et unam, sanctam, cathólicam et apostólicam Ecclésiam.
Confíteor unum baptísma in remissiónem peccatorum.
Et expecto resurrectionem mortuorum,
et vitam ventúri sæculi. Amen.

Salve Regina

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Salve, Regina, mater misericordiae:
Vita, dulcedo, et spes nostra, salve.
Ad te clamamus, exsules, filii Hevae.
Ad te suspiramus, gementes et flentes
in hac lacrimarum valle.
Eia ergo, Advocata nostra,
illos tuos misericordes oculos
ad nos converte.
Et Iesum, benedictum fructum ventris tui,
nobis, post hoc exsilium ostende.
O clemens: O pia: O dulcis
Virgo Maria.
Hail, holy Queen, Mother of Mercy!
Our life, our sweetness, and our hope!
To thee do we cry, poor banished
children of Eve, to thee do we send
up our sighs, mourning and weeping
in this valley, of tears.
Turn, then, most gracious advocate,
thine eyes of mercy toward us; and
after this our exile show unto us the
blessed fruit of thy womb Jesus;
O clement, O loving, O sweet virgin Mary.
Pray for us, O holy Mother of God
That we may be made worthy of the
promises of Christ.

Ave Maris Stella

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Ave Maris Stella:

Ave maris stella,
Déi mater alma,
atque semper virgo,
félix caeli porta.

Hail, star of the sea,
Nurturing Mother of God,
And ever Virgin,
Happy gate of Heaven.

Sumens illud «Ave»

Gabriélis ore,

funda nos in pace,

mutans Evae[3] nomen.

Receiving that "Ave" (hail)
From the mouth of Gabriel,
Establish us in peace,
Transforming the name of "Eva" (Eve).
(The word "Hail" in Latin [Ave] is the reverse spelling of the Latin for "Eve" [Eva].)

Solve vincla reis,
profer lumen caecis,
mala nostra pelle,
bona cuncta posce.

Loosen the chains of the guilty,
Send forth light to the blind,
Our evil do thou dispel,
Entreat (for us) all good things.

Monstra te esse matrem,

sumat per te precem [4]

qui pro nobis natus

tulit esse tuus.

Show thyself to be a Mother:
Through thee may he (Jesus) receive (our) prayer
Who, being born for us,
Undertook to be thine own (Son).

Virgo singuláris,

inter omnes mitis,

nos culpis solútos

mites fac et castos.

O unique Virgin,
Meek above all others,
Make us, set free from (our) sins,
Meek and chaste.

Vitam praesta puram,
iter para tutum,
ut vidéntes Iesum,
semper collaetémur.

Bestow a pure life,
Prepare a safe way:
That seeing Jesus,
We may ever rejoice.

Sit laus Deo Patri,
summo Christo decus,
Sprítui Sancto
honor, tribus unus. Amen.[5]
Praise be to God the Father,
To the Most High Christ (be) glory,
To the Holy Spirit
(Be) honor, to the Three equally. Amen.

The Ave Maria expounded by St. Bellarmine

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Cap. V. The declaration of the Aue Maria.

NOw you haue declared to me the Pater noster, I desire Page 102 that you declare also, the Aue Maria

I wil do it willingly, for I desire that you be most deuout to our bles|sed Ladie. The Aue Maria in our vulgar tongue is this: Haile Marie ful of grace, &c.

What meaneth it, that to the Pa|ter noster, the Aue Maria is ioyned, rather then anie other prayer?

For so much as we haue no ad|uocate nor intercessor with Christ, more potent then his Mother, ther|fore when wee haue said the praier, which Christ hath taught vs, we re|paire also to his mother, to the end that she by her intercession, may helpe vs to obtaine, that we haue de|manded, in saying the Pater noster: like as in this world, when we haue geuen a supplication to the Prince, wee recommend the busines vnto the most potent that is in the court.

Who composed the Aue Maria?

God himselfe hath composed it. Page 103 For albeit hee taught it not by his owne mouth, yet he taught it by the mouth of the Archangel Gabriel, of S. Elizabeth, and of the Church. For those wordes, Haile Marie full of grace, our Lord is with thee, blessed art thou among women: were spoken by the Archangel Gabriel, but hee spake them as Gods embassadour, & so hee spake them as from God, and God spake them by the mouth of his Embassadour. Those other wordes: & blessed is the fruit of thy wombe, Saint Elizabeth spake, but she spake them whē she was replenished with the Holy Ghost, as the Euangelist Saint Luke testifyeth. Whereby it appeareth, that the holy Ghost spake them by the mouth of S. Elizabeth. Al the rest, holy church hath added, which is gouerned & taught by the same holy ghost; so it may welbe said that after the pater noster which christ taught vs by his owne mouth, the Page 104Aue Maria is the most excellent prayer that can be found: being cō|posed by the same God, & taught vs by the mouth of his seruants.

Let vs come thē to the declaratiō Wherefore do we say, Haile Marie?

This is a salutation, which we geue vnto her, to shew that we are friendes and of acquaintance, and therefore dare come to speake vnto her, and we vse the words of the An|gel, for that we know that she is plea|sed to heare often that newes which the Angell brought her, when hee spake the same wordes: and shee re|joyceth also, that wee are mindefull thereof, and that we are gratefull to God for so great a benefite.

What meaneth, Full of grace?

The grace of God worketh three principall effects in the soule. It wi|peth out the sinnes which are as spottes that defile the soule: it ador|neth the same soule with giftes and Page 105vertues: and finallie, it in-ableth to doe meritorious workes, gratefull to the diuine Majestie. Our Ladie is full of grace, because touching the first effect, she neuer had any spot of sinne, neither Original nor Actuall, neither mortal nor venial: Touching the second, she had al the vertues & gifts of the holy ghost, in the highest degree. Touching the third, she did works so gratefull vnto God, and so meritorious, that she was worthie to be assumpted in bodie and soule a|boue al the orders of Angels.

It seemeth not that our Ladie had more grace then other Saints. For I haue often heard that S. Stephen & other Saints were full of grace.

How much soeuer it is said of o|ther Saints, that they were full of grace, yet our Ladie had most grace of them al: for that she was made by God capable of more grace, then a|ny other Saints: as for example if Page 106manie vessels one greater then an o|ther were filled with balme, al should be ful, & yet in the greatest should be more balme, then in the others. And the reason of this is, because God doeth make men capable of more or lesse grace, according to the offices which he geueth them. And for so much as the greatest office that hath been geuen to a meere creature, was to be the Mother of God, therefore our Ladie was made capable of, & filled with more grace then anie other meere creature.

What meaneth, Our Lord is with thee?

this is an other singular praise of the blessed virgin which signi|fieth to vs that our Lord hath bene with our Ladie from the beginning of her conception, with a perpetual assistance, gouerning her, directing her, and defending her. And hereof it commeth that she neuer commit|ted Page 107anie sinne, either in thought, in worde, or in deed. Wherevpon God hath not only adorned this most holy virgin with al graces, but he would also remaine alwaies with her as guardian of so great a treasure.

What meaneth, Blessed art thou among women?

This is the third praise, which is geuen to our B. Ladie, in which is declared, that she is not only ful of al the graces, which can belong to a virgin: but of those also which can belong vnto a wife, and therby doth absolutly surpasse al other women, which haue bene, or shal be. The be|nediction of a married woman is fe|cunditie, and this was not wanting to the blessed Virgin, seeing shee hath brought foorth a childe, which is more worth, then a hundreth thousand Children. It may also be said, that shee is a Mother of a verie great number of Children: for that Page 108all good Christians are brothers to Christ, and consequently are childrē to our Ladie, not by birth and na|ture, in which maner only Christ is her childe: but by loue and mother|lie affection, which she had towards all. Whereupon she is worthely said to bee blessed amongst all women: because others had either the glorie of virginitie without fecunditie, or the benediction of fecunditie with|out Virginitie: she only had joyntlie by a singuler priuiledge of God, the honour of perfect virginitie, with the benediction of the highest and most happie fecunditie.

What meaneth. And blessed is the fruit of thy wombe Iesus.

This is the fourth praise, which is giuen to our Ladie, that she is not onely worthy of honour, for that she hath in her selfe: but for that also, which is in the fruit of her wombe. Because the praise of the fruite re|doundeth Page 109to the tree, and the glorie of the child redoundeth to the mo|ther. And because Iesus is not onlie true man, and blessed amongst men; but is also God, blessed aboue all things, as S. Paul teacheth vs, there|fore his mother is not onely blessed amongst women; but shee is blessed amongst all the creatures, as well in earth as in heauen.

Declare vnto me I pray you that which remaineth of the Aue Maria.

In the words following, the holy Church repeating the principall praise of our Ladie, which is to bee the mother of God, and so shewing, that she can obtain of the same God what shee pleaseth, desireth her to make intercession for vs, who haue great need thereof being sinners, & that she help vs while we liue, and in particular, at the poynt of death, when we shal be in greatest danger.

I would gladly know, wherefore it Page 110 ring to the Aue Maria, three times in the day, to wit, in the morning, at midday, and in the euening.

To the end we may vnderstand, that we haue need to make recourse often to the helpe of God, and of the Saints: being in the middest of ene|mies visible & inuisible. And that we ought not to thinke it sufficient to haue recourse to the armour of praier in the beginning of our works but that we must do the same in the progresse and in the end. There is also an other mysterie in this ringing thrise to the Aue Maria. That is, ho|lie Church would haue vs continu|ally to remember the three principal mysteries of our Redemptiō, the In|carnation, the Passion, and the Re|surrection. And therfore willeth that wee salute our B. Ladie in the mor|ning, in memorie of the Resurrecti|on of our lord: at midday, in memo|rie of the passion: & at night, in me|mory Page 111of the Incarnation. Because as we are certaine that our Lord was mayled on the Crosse at midday, & rose in the morning, so it is probably thought, that the Incarnation was in the night.

Excerpts from the 'Small Number Saved' sermon of Bp. Massillon

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Quotes from On the Small Number of the Saved:

in the holy writings, the multitude is always spoken of as forming the party of the reprobate; while the saved, compared with the rest of mankind, form only a small flock, scarcely perceptible to the sight.

No subject can be more worthy your attention, since it goes to inform you what may be the hopes of your eternal destiny.

Nothing unclean shall enter the kingdom of God. We must consequently carry there, either an innocence unsullied, or an innocence regained. Now, to die innocent, is a grace to which few souls can aspire; and to live penitent, is a mercy, which the relaxed state of our morals renders equally rare.

the world, pretending now to have become almost generally Christian, has brought with it into the church its corruptions and its maxims.

Where are the penitent? You will find more, says a holy father, who have never fallen, than who, after their fall, have raised themselves by true repentance.

According to Tertullian, a penitent is a believer, who feels every moment the unhappiness which he formerly had, to forget and lose his God: who has his guilt incessantly before his eyes; who finds everywhere the traces and remembrance of it.

A penitent is a man, intrusted by God with judgment against himself; who refuses himself the most innocent pleasures, because he had formerly indulged in the most criminal.

But I again ask you, Where amongst us are penitents of this description? Now, look around you. I do not tell you to judge your brethren, but to examine what are the manners and morals of those who surround you; nor do I speak of those open and avowed sinners, who have thrown off even the appearance of virtue; I speak only of those who, like yourselves, live like the generality, and whose actions present nothing to the public view particularly shameful or depraved. They are sinners, and they admit of it: you are not innocent, and you confess it yourselves. Now, are they penitent; or are you?

though detached from sin by incapability, you are no nearer your God. According to the world you are become more prudent, more regular, more what it calls men of probity; more exact in fulfilling your public or private duties; but you are not penitent. You have ceased from your disorders, but you have not expiated them: you are not converted; this great stroke, this grand change of the heart, which regenerates man, has not yet been felt by you. Nevertheless, this situation, so truly dangerous, does not alarm you: sins, which have never been washed away by sincere repentance, and consequently never obliterated from the book of life, appear in your eyes as no longer existing; and you will tranquilly leave this world in a state of impenitence, so much the more dangerous, as you will die without being sensible of your danger. What I say here, is not merely a rash expression, or an emotion of zeal; nothing is more real, or more exactly true: it is the situation of almost all men, even the wisest and most esteemed of the world.

And what renders it still more dreadful is, that, acting in this manner, you only follow the torrent: your morals are the morals of almost all men. You may, perhaps, be acquainted with some still more guilty (for I suppose you to have still remaining some sentiments of religion, and regard for your salvation); but do you know any real penitents? I am afraid we must search the deserts and solitudes for them. You can scarcely particularize, among persons of rank and usage of the world, a small number whose morals and mode of life, more austere and more guarded than the generality, attract the attention, and very likely the censure of the public: all the rest walk in the same path.

...a religious and pious soul in the midst of the world, is always a singularity approaching to a miracle.

... It is the multitude nevertheless, who tremble not. There is only a small number of just, which operates apart its salvation, with fear and trembling; all the rest are tranquil.

...in order to merit salvation, you must distinguish yourself from the rest; in the midst of the world, lead a life to the glory of God, and resemble not the multitude.

Behold the fruit which you ought to reap from this discourse; live apart; think, without ceasing, that the great number work their own destruction; regard as nothing all customs of the earth, unless authorized by the law of God; and remember, that holy men have, in all ages, been looked upon as singular.

Pater noster expounded by St. Robert Bellarmine

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Catechism of St. Bellarmine

S

For what cause do you prefer the Page 78Pater noster, before all other praiers?

First, because it is the most ex|cellent of all, being made by Christ himselfe, who is the supreame wis|dome. Secondly, because this praier is shortest, and so is easie to be lear|ned and kept in memorie, & with al ful of substance, conteyning all that we ought to demand of God: third|ly, because it is most profitable, and effectual, being made by him who is both our Iudge & our Aduocate, & therefore knoweth better then any other, how we ought to demaunde, that we may obtaine. Fourthlie it is the most necessarie of all others, in regard that all Christians are bound to know it, & to repeate it euery day, and therefore it is called the dailie praier, that is to say, prayer to be said euery day.

Declare then (I pray you) those wordes: Our Father which art in heauen.

Page 79

These few words are, as it were a litle preface, or a preparation to the praier. For in saying that God is our Father, we take corage & confidèce, to pray vnto him: in saying hee is in heauē, we remember our selues, that we ought to go vnto him with great feare & humilitie, seeing he is notan earthly father, but an heauēly: again, saying he is a Father, wee consider that he is willing to pleasure vs, in that wee demaund; in saying hee is in heauen as Lord & master of the world, we vnderstande that he can do so much as he wil. Finally, in say|ing he is a Father, we remember that we are children of God, & heires of heauen, in saying he is in heauen; & considering that we are on earth, we remēber that we haue not the pos|session of our inheritance, but that wee are pilgrims and trauellers, in a land of our enemies, and therefore stand in great neede of his helpe.

Page 80

Declare (if you please) vnto mee all the words in particular.

The worde Father, albeit it be|longeth to God, as he is Father of all things by creation, yet in this pray|er, it is vnderstood of God, as hee is the Father of good Christians by a|doption. It is true also that sinners may say vnto God, Our father, who desire to be conuerted to him, & to become his childrē. And only those cannot truly saye, the Pater noster, who neither are, nor desire to be the children of God, not thinking at all of amending themselues.

Wherefore is it said, Our Father, and not my Father?

It is said, Our Father, to the end wee may vnderstand that we are all brethren, and as brethren ought to loue, and be vnited together, being the children of one & the same Fa|ther. It is also said, Our Father, to teach vs, that a cōmon praier is better Page 65then a priuate, and more profitable also vnto him that doth pray: for that whiles each one saith: Our Fa|ther, euerie one prayeth for al, and al pray for euerie one.

Wherefore is it said, Which are in heauen? is not God in al places?

God is said to dwel in heauen, not for that he is not in al places: but because heauen is the most noble part of the world, and in it doth ap|peare the greatnes, powre, and wis|dome of God. Finally in it, God vouchsafeth to be seene face to face, of the Angels, and blessed men. It may be also said, that God is in hea|uen, because he dwelleth in a per|ticuler manner, in the Angels, & in holie mē, who are spiritual heauens.

Let vs now come vnto the first petition, what meaneth: Hallowed be thy name?

Name in this place, signifieth same and renoume, as when we say Page 82 that one hath a great name, because he is knowne of manie. Or that he hath a good name, or an euil name; because he hath a good fame, or an euil fame, being knowne of manie and commended for good, or dis|commended for bad. Wherefore to sanctifie the name of God, is no|thing els, then to publish through the world the knowledge of God, & to conserue it pure and holie in the hartes and mouthes of men, as in it selfe it is. And because there are in the world manie infidels, who know not God, and manie euil Christians, that blaspheme & curse him, there|fore those that are the children of God, and haue zeale of the honour of their father, do praie with great desire, that his name may be sancti|fied, that is, that it be through the whole world knowen, adored, cōfes|sed, praised & blessed, as is conueniēt

Seing wee desire, that God bee Page 83 knowen, and praised of men, were it not better to demand it of men, thē of God.

Man is not able of him self, nei|ther to knowe, nor to praise God, & therfore we demand of God, that he wil worke with his grace in that maner, that the Infidels, and other sinners may be conuerred, & being conuered, beginne to know & praise his holie name.

Wherefore is the prayer begune with demanding, that the name of God be sanctified?

We are bound to loue God aboue al things, & more then our selues; & therefore our first, & most frequent desire ought to be of the glorie of God, and for this cause were we cre|ated, and endued with reason, to the end we may know, and praise God: wherein also doth consist our chifest good, as we shal say here after.

Declare vnto me now the second Page 84 petition: Thy kingdome come,

In this petition, in fit place we demand our owne saluation, after that in the first we demanded the glorie of God?

What is to be vnderstood, by the kingdome of God?

The kingdome of God may be vnderstood three maner of waies: for we finde a kingdome of nature, a kingdom of grace, and a kingdome of glorie. The kingdome of nature is that, where with God gouerneth al the creatures, as absolute Lord of al things. For albeit peruerse men do euil, and obserue not the law of God, yet God doth raigne ouer thē, for that when it pleaseth him he hin|dereth their disignmentes. And though he permit them sometimes to haue their desires, afterwardes hee punisheth them seuerely: and there is none that can resist his wil, nor that can do otherwise, then he Page 85ordaineth or permitteth. The king|dome of grace is that, wherewith God gouerneth & ruleth the soules, & harts of good Christians, giuing them spirite and grace to serue him willingly, & to seeke his glorie aboue all things. The kingdome of glorie shalbe in the other life, after the day of iudgement: for that then God wil raigne with all the Saints, ouer all things created, without any resistāce For thē al the force of the diuels shal be taken away, & also of al peruerse men, who shalbe shut vp in eternall prison of hel. In that time shal death also be extinguished, & corruption, with al the tentations of the world & of the flesh, which now trouble the seruāts of God. So that shalbe quiet & peaceable kingdome, with secure possessiō of perfect & eternal felicity

Which of these three kingdomes •s spoken of, in this petition?

Not of the first: for that is not to Page 86 come, but is now come. Neither of the second, for that is spoken of in the first petition, & is in a great part already come. But here is spoken of the third, which is to come, and is ex|pected with great desire, of al those that know the miserie of this life: & so in this petition we demand our chiefe good, and the perfect glory of both soule and bodie.

If the kingdome of God (which we desire may comequickly) shal be|gin after the day of Iudgment, then we desire & demand that this world should speedely end, & that the day of iudgement should come shortly.

So it is: for thought the louers of the world can haue no worse newes, then to heare the day of Iudgement named: yet the citiznes of heauen, who liue now as pilgrimes, and ba|nished men here below in earth, haue no other greater desire: Where vpon S. Augustin saith, that like as Page 87before Christ came into the world, al the desires of the Saincts of the ancient law, were directed to the first comming of Christ: so now al the de|sires of holie men of the new law, are directed to the second comming of the same Christ, which wil bring vs perfect beatitude.

Let vs passe vnto the third petiti|on. What do those wordes signifie: Thy wil be done, in earth, as it is in heauen.

In these words is demanded grace, to obserue wel the law of god. For that the eternal life, which is the end of man being demanded in the second petition, it was conuenient, that the principal meanes to arriue vnto that end should be demanded next after: & this principal meanes is the obseruing of the commande|ments of God, as our lord hath said: if thou wilt enter into eternall life: keep the commandements: & for so Page 88much as wee are not able of our selues, to kepe all the commande|ments in such sorte as we ought, therefore we demand of God, that his wil be done by vs: that is, that he geue vs grace to fulfil his wil, in obeying wholly, and in al things his holie commandements.

I desire to know, whether that besides the fulfilling the wil of God in obseruing the commandements, we are bound also to conforme our willes with Gods wil, when he sen|deth vs tribulations?

We are bound at the lest, not to murmour, nor to grudge at the pro|uidence of God: because al that he sendeth or permitteth, he doth it to a good end: to wit, to giue vs occasi|on of greater merite, if we be good: or els to purge vs if we be bad?

To what purpose is added: In earth as it is in heauen;

To teach vs, that we ought to Page 89 endeuour to obey God, and to ob|serue his holie commandements, with that perfection, promptnes & gladnes, with which the Angels do obey in heauen: who neuer commit|ted anie litle default in obseruing al the commandements of God. It may be also said that we desire; and demaund, that sinners, signified by the earth, may obey God, as the Saints do obey him who are signifi|ed by heauen, Or els that the whole Church, signified by the earth may intirely obey God, as Christ, who is signified by heauen, obeyd him.

Let vs come vnto the fourth pe|tition: what meaneth, Geue vs this day our daylie bread?

With great reason, bread is de|manded that mainteineth life, after that grace hath been demanded, which is life it selfe, For that the first thing, that anie one begining to liue desireth, is food, where with life is Page 90maintained. But you haue to vnder|stande, that in this prayer, spirituall bread is principally demaunded, which is the meate of the soule: and secondarily corporall bread, which is the food for the body. And by spi|rituall bread, is vnderstood the most holy Sacrament of the altar, that is the celestial and diuine bread, which merueilously nourisheth the life of the soule: & likewise the word of god is vnderstood, which by preaching or reading of spirituall bookes, help|eth no little to nourish the same life of the soule. Finally is vnderstood, the inspiration of God, prayer, and euery other thing, which helpeth to maintaine and increase grace in vs, the which (as is saide) is the life of the soule. By corporall bread is vn|derstood all that is needful vnto vs, to maintaine the life of the bodie, which is as an instrument of the soule, to do good workes.

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Wherefore is it saide, that this bread is ours.

With great mysterie this bread is called ours, for if we speake of the blessed Sacrament, that is our bread, because of our saluation it was form|ed by the holy ghost, in the wombe of the blessed Virgin, and in a cer|taine manner, bakte in the Ouen of the holy Crosse, & serued vp, on the table of the Altar, by the handes of Priests. And moreouer it is ours, be|cause it is the bread proper of the children, and may not be giuen vn|to dogges, that is to say, to Infidels, nor to those that are in mortall sinne. If wee speake of the doctrine, wee call it our bread, to witte, that which is distributed by the true preachers, vnto the children of the Holy Church, and not the strange bread, to wit, that which al heretikes giue vnto their followers, which is corrupt and pestiferous bread. But if Page 92we speake of corporall bread, we de|fire that God will giue vs our owne bread, and not that which belong|eth to others, to wit, that he wil help vs in iust and lawfull gaines. And a|gaine, that he blesse our lands, pos|sessions, and all our labours, to the end, that without injurie and fraud, we may procure our liuing.

Wherefore is it saide, that this bread is dailie?

It is called dailie, that is to saye, bread for euerie daye, for that wee desire not superfluous or curious things, but simply that which may suffice for the daies refection: and as well for the soule as for the bodie, e|specially knowing that wee are pil|grims, and strangers in this life.

Wherfore is it said: Giue vnto vs?

Because, albeit we are willing to labour to haue bread, as well spiri|tuall as corporall, yet wee know that our labours should all bee vaine, if Page 93God concurred not with his grace: as we often see that how much soe|uer men labour to sowe and reape, yet dearth doth happen for the sins of the world. We demaund also, that God giue vs our bread, that is to say, that not only he helpe vs to procure and gaine it, but that he also blesse and sanctifie it, when we vse it: that it may do vs good and be profitable both to soule and bodie.

Wherefore is annexed that worde this day?

The word, this day, signifyeth the whole time of this temporal life, and so we demand of God, that du|ring the time of this life he sustaine vs, with spiritual and corporal bread vntill wee arriue vnto our heauenly cuntrey, where we shall haue no need more of Sacraments of preachings, nor of corporall foode. It may be al|so said, that we demand of God that he giue vs to day this bread, because Page 64wee will not bee solicitous for the morrow, not knowing whether wee shall be liuing to morrow or no. And so our Lorde hath taught vs, not to trouble our selues, with things that be not present. So that we demand this daye, the bread which is suffici|ent for this day: & that for the mor|rew, we shal demand to morrow.

There ariseth a new doubt to me, of that which you haue saide: for if wee ought not to trouble our selues with any thing, but with that which is present they doe euill, that make prouision of corne, of wine, and of o|ther necessaries, for the whole yeare.

Our Lord, when he taught vs, not to trouble our selues with things not present, meant nothing else, but to deliuer vs of superfluous cares, which do greatly hinder prayers, & other things of greater importance, that belong vnto the gaining of e|ternal life. And therefore when the Page 95care for things to come, is not super|fluous: but necessarie, as to make such prouision as you speake of, it is not euil to think of that, which is to come. Yea rather such a thought is not of the morow, but of this day: for if we should not thinke of it vntill to morow, we shuld not haue so fit time

The fift petition followeth: What meaneth, And forgiue vs our debts, as we also forgiue our debters?

We haue already, in the foure pe|titions that goe before, demanded of god, that he wil giue vs all things, as wel eternall as temporal: now in the three following, we demand, that he wil deliuer vs frō al euil past, present & to come: And so you see it is true which I said before, that in this prai|er is contained al that we can desire. Wee demaund then in this petiti|on, that God deliuer vs from euill, that is paste, to witte, from the sinnes which wee haue committed, so Page 96for so our Lorde declared vnto the holy Apostles, when he taught them this prayer; that by debts they ought to vnderstand sinnes.

For what cause are sinnes called debts?

For three causes. First, because euery man that sinneth, remaineth debter to satisfie God for the injurie which he hath done him. Secondly, because he that sinneth, doth trans|gresse the law of God; and because the same lawe promiseth rewarde to all that obserue it, and punishment to him that doth not obserue it, there+fore he that obserueth it not, remay|neth debter to paye the penaltie. Thirdly, because each one of vs is bound to cultiuate (or manure) the vineard of his soule, and to yeeld to God the fruite of his good workes. Therefore hee that doth not good workes, & much more he that doth euil works, insteed of good, is debter Page 97to god, who is the true lord of al vin|yards: & because al we do often faile aswel in doing that we ought not, as in doing that we ought: therfore it is cōuenient that oftentimes euery day we humbly desire of God that hee remit our debts.

Wherefore is it added, as we also forgiue our debters

Here likewise by debtes, are vn|derstood the offences iniuries, which we receiue of ouer neighbours. And wee desire of God, that hee will pardon our offences, as wee pardon them, that haue offended vs: for that like as he who pardoneth the offen|ces receiued of his neighbour, is more disposed to receiue pardon of his offences committed against God so contrariwise, he that will not par|don the iniuries of his neighbour, doth make himselfe vnworthie, that God should pardon him. Finally, in saying that we pardon the iniuries of our neighbours, wee make knowne, Page 98that mercie doth please vs, and that we make account, that to pardon is a magnanimous & a notable thing. To the ende that when we demande mercie of God, he may not answere vs, how wouldest thou that I should vse mercie towards thee, seeing thou doest hate mercie towards others? & how doest thou demand pardon of me, seing thou esteemest pardoning as an act of a base minde.

Declare then vnto me, I pray you the sixt petition. And leade vs not into tentation.

In this petitiō is demanded help against euil to come: to wit, against tentations, which are occasions that make vs fall into sin. Here you haue to know that principally it is deman|ded, that God permit vs not to bee vanquished & ouercome by tētati|ons: & because tentatiōs are dange|rous, & the victorie doubtful, there|fore we demand also that God per|mit Page 99vs not to bee tempted, chiefly when he seeth that the victorie shall not be ours, but the diuels: & of this you are to draw an excellent lesson, to wit, that not only the diuel cānot ouercome vs, but also that he cānot so much as tempt vs, if God doe not permit him.

I doe not well vnderstande that speach: Lead vs not into tentatiō: for it may seeme to haue this sense, that god vseth to lead men into tentatiōs and that we desire him not to do it?

To bring or lead into tentations whether it be to tempt to euil, or to cause one to fall into sinne, is proper to the diuel, & pertaineth in no re|spect to God, who greately hateth sinne. But after the manner of spea|king in Holie Scripture, when God is said to induce or leade into tenta|tion, it is nothing else, but to permit that one be tempted, or ouercome by tentation: so the sense of this peti|tion Page 100is no other but as we haue said, that knowing our owne weakenes & frailtie, and on the othet side, the subtiltie and force of the diuel, we desire of God, not only that he wil not permit vs to be ouerthrowne by temptations, but also that he permit vs not to be tempted, if he see not, that we shall remaine victorious.

The last petition remaineth: But deliuer vs from euill. What euill is spoke of in this petition?

This last petition doth in parte confirme the former petitions, and partly it addeth some things more. And therefore it saith: But deliuer vs from euill, that is, I do not onely de|mand that thou remit vnto vs our sinnes past, and defend vs from sins to come: but moreouer, that thou deliuer vs also from all present euil. And marke well that our Lord with great wisdome teacheth vs, to de|mand to be deliuered from all euill Page 105and commeth not to particulars, as to pouertie, sicknes, persecutions, & the like, For that oftentimes it doth seeme vnto vs, that a thing is good for vs, which God doth see is euill. And contrariwise it seemeth to vs, that a thing is euil, which God seeth is good for vs. And therefore accor|ding to the instruction of our Lord, we demand, that he deliuer vs from all that which he seeth is euil for vs, be it prosperitie or aduersitie.

What meaneth Amen?

This is an Hebrew word, & (as I haue already said vnto you) it signi|fyeth, so be it: or, so it is. And as in the end of the Creed Amen signify|eth so it is, and so I beleeue: In like maner, in the end of the Pater noster, Amen signifyeth, so be it, so I desire, and so I pray that it may be done.

absence of reflection that every day throws into careers not made for them

2010-01-14T15:44:00.000-08:00

- Chapter 2: Reflection
" WITH desolation is all the land made desolate," says the prophet, " because there is none that considers in his heart." (Jer. xii, 11.) It is this absence of reflection that every day throws into careers not made for them men who are swayed, not by reason or by grace, but by the threefold concupiscence spoken of in St. John. Who can tell the amount of evil which this thoughtlessness begets in individuals, in families, and in society at large? How many beings lead hapless lives because they are out of their true way ; into how many dangers for salvation are not souls plunged inconsiderately, which might have been avoided by a little care and foresight ! What noble talents are buried in the earth, what grand intellects become utterly powerless ! What countless souls, capable of the sublimest achievements, waste away in trifles and folly !" O ye sons of men, how long will you be dull of heart? Why do you love vanity, and seek after lying?" (Ps. iv, 3.) Do you not fear the endless despair of those who shall cry out on the day of wrath, " Therefore we have erred from the way of truth, we fools" ? (Wisd. v, 6.) " O that they" (young people) " would be wise and would understand, and would provide for their last end" (Deut. xxxii, 29), in the important affair of the choice of a state of life. " Prudence," says the Angelical Doctor, " is one of the most necessary virtues for human life. To live well is to do well ; but to do well, it is not enough to act. We must, besides, act in a proper manner, that is to say, follow a righteous decision, and not be led by mere impulse or passion."^[1]But if this righteous decision is required in all human acts, it is still more heedful when there is question of one of the most decisive and important acts of our whole existence on earth. Now, among the faults opposed to prudence, St. Thomas reckons imprudence, precipitation, and thoughtlessness, or want of reflection.^[2] This last defect consists in overlooking or neglecting things that may lead to a wrong judgment, and it is evident that this is a defect.^{[3]

Excerpts on Vocation}

we must always live in serious uncertainty about ourselves

2010-01-14T09:20:00.000-08:00

The Manna of the Soul Vol. II, pp. 405-6

I. Consider first, that the Preacher is not here speaking of any class of men, whether just or sinners, but of the just only; because sinners know quite certainly that they are worthy of hatred, whereas the just do not know certainly that they are just; and therefore neither do they know certainly that they are worthy of love. And the reason of this difference is, that sin is altogether our own work, so that we may easily know whether we are guilty of it. But infused and inherent grace, which renders us just, is altogether the work of God, and an interior and imperceptible work, so that we cannot know that we are possessed of it. We do indeed know that it follows infallibly when preceded by the right dispositions; but who can assure us of possessing these? The only two channels which convey sanctifying grace to our souls are Baptism and Penance: the first cancels original, the second actual sin. The first requires the intention of the person who administers it, which is hidden from us; the second requires, in addition, on our part, a detestation of sin, which includes true repentance and a sincere resolution of amendment. And who can give us the assurance that we possess this in a sufficient degree? It is indeed written, "When thou shalt seek the Lord thy God thou shalt find Him;" but it is also added, "Yet so, if thou seek Him with all thy heart, and all the affliction of thy soul."1 Here is the uncertainty, and therefore, " No man knoweth whether he be worthy of love or hatred, but all things are kept uncertain for the time to come," that is to say, " for the time when Christ shall sit in judgment." Till then we must always live in serious uncertainty about ourselves, not even knowing whether we shall be saved. When therefore, it is here said, " Man knoweth not whether he be worthy of love or hatred," two kinds of hatred are meant. First, that simple hatred with which God regards the sinner when He sees him in a state of sin, and although He is angry with him on account of that sin, yet bears with him ; and this is the hatred of indignation. And secondly, that consummate hatred with which God regards him when He sees him in a state of sin, and is not only angry with him on account of that sin, but also allows him to die in it, and so to be damned ; and this is the hatred of reprobation. Is it possible that thou art not afraid at finding thyself in so terrible an uncertainty as this ? " Fear and trembling are come upon me, and darkness hath covered me,'"2 that is, "because darkness hath covered me"—"fear" as to the present, "trembling" as to the future.

Ave Maria verse

2010-01-13T17:48:00.000-08:00

FROM Instructions for the use of the beades

If my disciple thou wilt be,

take up thy cross and follow me:

The cross that was most odious,

is by my death made glorious.

AVE MARIA

With humble mind I take my way

unto the Blessed Virgin pure:

Upon my knees Ave to say,

that she may help my sins to cure.

GRATIA PLENA

O Marie meek hail full of grace

Whom when Elizabeth did view

She said there was wither in place

the Mother of her Lord Iesu

DOMINVS TECVM

O Lady dear our Lord with thee,

whom shepherds first in manger find

A star from the east did guide king's three

to visit him, with devout mind.

BENEDICTA TV IN MVLIERIBVS

Among women thou blessed be,

who scathed the swords that infants slew:

Whiles Herod sought most cruelly,

with all to kill thy Son Iesu.

ET BENEDICTVS FRVCTVS VENTRIS TVI

The fruit of thy womb blessed be,

whom wrongfully to death they drew.

What greater cross could come to thee,

than this thou bear with Christ Iesu.

SANCTA MARIA ORA PRO NOBIS

O holy mother pray for me,

whose sins deserve eternal pain:

That after death my soul may be,

where my sweet Iesu now doeth reign.

Marie bear Christ at years fifteen.

he lived in earth three and thirty.

Fifteen years after was she seen.

Assumed to heaven at threescore three.

S. Augustine's admirable example of purity

2010-01-04T05:58:00.001-08:00

S. Augustine being asked why he would not dwell with his sister, replied "because they are not my sisters that live with my sister." Without doubt it is evil to behold a woman, worse to speak to her, worst of all to touch her. Therefore Nicetius a very holy priest... very mindful of himself, was afraid to handle so much as the naked bodies of infants. For none he thought could be too wary in this respect, since pleasure is wont to insinuate itself so deceitfully.

http://cathom.blogspot.com/2009/03/important-passages-from-nicetas-or.html

S. Augustin himself (as Possidonius Bishop of Calame writeth of him) would not only not dwel in house with other women, or haue anie familiaritie with them: but not with his owne sister and brother's daughter; not so much in regard of themselues, as of other women that would be coming vnto them.

http://platus.springnote.com/

St. Camillus's continual prayer

2009-12-25T12:39:00.000-08:00

...He spent the greater part of both day and night in prayer, in reading, and meditation; nor could all the works of piety and mercy in which he was daily engaged distract him from the consideration of any of the eternal truths.

...

It is impossible to say how a man with a wounded leg, and with callosities on his knees like sharp bones, could remain so long keeling without any support.

...

He often recommended his religious not to forget to pray for the benefactors of the order, living and dead, for the soul in purgatory, for those who were living in mortal sin, and principally for those who were in their agony. He said more than once that every one of our Fathers, without leaving his own room, might be present by prayer and recommended the soul of every person in the world who was in his agony.

He was anxious that all his religious should be men of prayer, and wished that, whether they were at home, in the hospitals, or in the streets , their thoughts should always be occupied with some devout subject. He used to say, "Woe to that religious who is contented with his mornings' mental prayer, and remains all the rest of the day with his mind distracted here and there; such a one in the evening will find his hands full of flies and wind." Indeed, he wished that the body only should be occupied with external exercises, and that the soul should always, as far as possible, be kept united internally with God.

...

So great was his care not to offer the Holy Sacrifice with his conscience defiled with even the slightest defect, that once when he was saying Mass in the hospital of St. Spirito, in the presence of all the servants of the establishment, just before the consecration he remembered having rebuked a little too harshly a novice who was serving his Mass. He would not proceed without first turning and begging pardon, at the same time advising him not to communicate that day, for fear he might be a little ill-tempered.

The Life of St. Camillus of Lellis by Father Sanzio Ciccatelli, trans. by Father Frederick Faber. pp. 293-301

Mortification of St. Camillus of Lellis

2009-12-25T11:59:00.000-08:00

'the very key of Paradise is, "not to be satisfied with avoiding sin, but to avoid even the least shadow and risk of sin."'

...It was his constant principle that he had learned in the school of Cassian, that no one could think of advancing in other virtues who had not learned to mortify his palate.

...

He usually sat in his room without a fire, half frozen. In the middle of summer he would walk to the hospital in the heat of the day. If often happened that, as he was going at night to assist the sick or on his travels, he was overtaken by a storm of hail or heavy rain; but he never complained or showed any signs of annoyance.

...Although the wound in his leg was extremely painful, yet so far from trying to alleviate it, he would even irritate it by stamping on the ground, or taking long walks, or riding, which was very distressing to him.

...At other times, he would sigh and say: "...If it were possible, men ought never to sleep, but always be laboring and suffering for the glory of God."

...one night the brother who had to wake him to go and watch the sick, seeing him so weak and weary, left him sleeping: but in the morning Camillus reproved him, saying: "God forgive you, my brother; when will you have me do any good, as you made me lose this night, without spending it in the service of the poor?"

...

Once he took his religious to a vineyard for recreation; while he was employed in spiritual conversation, he was told that a brother had made a flute of some reeds and was piping through the walks. He was so annoyed that he spoiled the whole of the recreation: "How is it possible," he kept saying, "that a Servant of the Sick should walk about a vineyard playing the flute?" He ordered him to be called, gave him a severe rebuke in the presence of all, and made him take the discipline on the spot as a penance.

...He was very particular about the education of the young, and did not wish their spiritual fervor to be cooled by scientific studies, nor their love of mortification and other virtues decreased by it; he used sometimes to quote the words of a companion of St. Francis: "O Paris, Paris, you have cooled my love for Assisi." And if he ever saw them at all relaxing from their mortifications, he rebuked them very severely.

The Life of St. Camillus of Lellis by Father Sanzio Ciccatelli, trans. by Father Frederick Faber. pp. 320-2

his aversion to heretics and infidels was so great

2009-12-18T23:36:00.000-08:00

The faith of Camillus was likewise shown in the aversion which he always had for infidels. So that when he had occasion to speak of the heresies that were then so widely spread in France, Germany, and England, especially against the obedience due to the Holy See and the Roman Church, he would lift up his eyes to heaven and cry out with tears: "Is it possible that men should be so blind and not see the truth of our faith?...."

His aversion to heretics and infidels was so great that he seemed to know them by their smell. Thus, when he was once traveling from Milan with a large company on horseback, he conversed freely with all but one, who he said smelt like a heretic; and so indeed the man turned out to be. He remembered the counsel of St. John, not even to salute or eat with infidels, and so would have nothing to do with them or with Jews, especially with those who showed no respect at all for our religion.

The Life of St. Camillus of Lellis (not available online; use Interlibrary Loan) pg. 207

avoided the sight of women with such determination

2009-12-18T21:35:00.000-08:00

He avoided the sight of women with such determination that he would turn another way when he met them in the street, or if he could not do that, would pull down his hat over his eyes and quicken his pace so much that his companion would be obliged to run to keep up with him. But the finest thing was to see him when these meetings occurred in some narrow lane; then he would either turn back, or would flounder through the mud, without caring about getting his clothes dirty and being laughed at as a fool, so that only he might avoid any risk of troubling the purity of his soul.

In Florence one of his religious said to him: "I saw the queen of France today." But he screwed up his eyes and with some severity said to him: "And I would not have moved a step to see a woman." And not only did he avoid looking at women, but he used every possible precaution not to allow them to approach near him; and it was one of his greatest annoyances to have to listen to some lady-benefactress, who perhaps had come to him with a long story about her troubles, to have his advice and comfort.

One day a lady, in order to be heard better, kept trying to get nearer him, but the more she moved on, the more Camillus went back, so that at last they had moved their chairs half across the room.

He would never remain alone with any woman, however holy she might be, and there was no possible means that he would leave untried to prevent their kissing his hand: and if he ever had it kissed unawares, he would then with holy modesty secretly wipe it over and over again on his cloak, to the great astonishment of others.

...

A woman was once waiting at the gate of the Maddalena for Camillus to return, that she might kiss his hand and receive his blessing. When he came, she approached to perform what she intended. But Camillus would not allow her and went to ring the bell, wishing to escape the snare. The good woman saw this and renewed her entreaties with greater warmth. In the meantime the gate was opened, and the Saint leaped in, and covering his face with his right, saying: "God bless you, go in peace," and then he had the door shut directly [immediately] and would not even look at her.

Nor could he endure to see other persons stay to talk with women, and when this occurred with any of his religious, he always rebuked them severely....

He would never allow, either in men or women, any of those vanities in dress which could possibly excite any thought against purity. Thus he spoke very harshly to a young lady, a relative of his, for taking too much care in arranging her hair, and rebuked her father for allowing such idle vanities. Whenever he spoke in church, he blamed the ornaments of the women, and he would not allow his religious to speak of the fashions of dress, saying that, in the matter of chastity, persons ought to have a scruple about the very smallest things, if they wished to preserve it.

...

Nor was it only with others he was thus reserved: but he ever showed himself most scrupulous about his own person: so that when his hair was cut, he would not loosen his collar for fear of displaying his neck; and once when the physician ordered him a bath, when he came out, he caused himself to be covered up, and seeing just the end of his foot uncovered, he told the lay brother to help him to cover it, and showed great anxiety about it.

...

He avoided all places where there was singing, music, or dancing; and while he was in church making mental prayer with his religious, if he heard music or singing in the street, he would shake his head, and spit, and cough, and make noises, to prevent the sounds coming to his own or to his companions' ears.

...He was not satisfied with only rebuking this vice, without giving proper remedies to prevent it. Besides advising persons to avoid every, even the least, occasion of it and to give themselves to prayer, he taught that the flesh is not easily bridled, except by a continual mortification; and he adopted the words of Jesus Christ: "This kind of devil is not cast out but by prayer and fasting." His exhortation was the more efficacious as it was backed by his example; for though his body was already emaciated by his labors and by the pain of his wound, he exercised it with continual fasts, with discipline, hair shirts, and other instruments of penance. And although God had given him the privilege of being free from all temptations of the flesh, so that he felt no evil desires, yet for all this he did not think himself safe, but always stood on his guard, so that he would not even feel the pulse of sick women, unless their hand was covered with the sheet or with their bed-gown.

...although he lived freely as a soldier for some years, yet even then he always kept himself from all impurity, and he felt such disgust at this vice that he could not endure the company of those who were infected with it.

The Life of St. Camillus of Lellis by Father Sanzio Ciccatelli, trans. by Father Frederick Faber.

In their rules on religious modesty he was always most rigorus with regard to himself; whether in dressing or undressing, or in any other action, he was always so modest that he never allowed any part of his body to be seen naked; with regard to others, he was most vigilant and made unexpected visits to the school, the corridors, and the rooms, and if he saw any one not decently clothed, or unbuttoned, or in an improper position, he rebuked him sharply. p. 309

The Apostles, who might have lived by the Gospel, labored with their own hands

2009-11-14T05:53:00.000-08:00

Nicetas by Fr. Drexelius p. 310 (PDF p. 318)

But sluggard if thou art not yet persuaded to labor, do but attend to S. Paul, who thus invites & pricks thee forward: But to those who are of that sort we denounce, & beseech in our Lord IESV Christ, that working, with silence they eat their bread. Because if anyone will not work, he shall not eat. [2 Thess. 3. 12.] This most skillful physician applies one medicine to many infirmities, for with that only salve of labor he cures all the ulcers proceeding from the root of idleness and sloth. And he observed first himself the law which he gave onto others. For you know, saith he, how you ought to imitate us: because we were not unquiet amongst you; neither have we eaten our bread gratis from anyone, but in labor and weariness day and night working, lest we might be burdensome to any of you. [1. Thess. 2. 7. & 8.]

Behold S. Paul of Tarsus, in that very place, where he sounded the trumpet, which drew the greatest part of the world to the standard of Christ, earned his food by the work of his hands, twisted ropes, made tents & pavilion. Yea the mother of our Lord herself, how far was she at all times from idleness? There was never any woman spent the daily course of her life in better order than this most B. Virgin; who from the break of day till the third hour, applied herself seriously to her prayers; from that time till noon in spinning; and after dinner (which she took very sparingly) entertained the rest of the day in reading divine matters.

But if the Apostles (as saith S. Jerome) [Epist. 4 ad Rust. Mon.] who might have lived by the Gospel, labored with their own hands, lest they should be burdensome to others, why are you not doing somewhat that may be necessary for yourself?

A method of reciting the Lord's Prayer

2009-11-08T17:51:00.001-08:00

presence of sacred objects stops sorcery

2009-10-30T19:27:00.000-07:00

From God the Teacher of Mankind: The first commandment by Fr. Michael Mueller: (p. 351)
Google Books
Archive.org

Let us see now how these familiar spirits of the spiritualists [psychics] behave when in the presence of an opposing power. Such an opposing power, for instance, is a simple prayer from a Catholic priest, or even from a good Catholic layman.

I know a certain priest, who, one day, went to such a meeting with the intention of preventing the diabolical performances. He adjured the evil spirits not to exercise any influence, neither over their mediums, nor over any of those present at the meeting. What happened ? It was in vain that the medium tried to make the spirits appear and speak. He told the assembly that the spirits would not come, that there must be some opposing power.

One day, the Earl of Fingall, in Ireland, Lord Plunkett, father of Rev. Father Plunkett, of the Congregation of the Most Holy Redeemer, happened to be at a meeting of spiritualists. The tables began to move. He became frightened, because he saw there was something preternatural in it. So he retired to a corner, and began to pray (to say the Rosary), and instantly the operations were stopped, and they could not get along any more, as long as he was there. (Related by Father Plunkett to one of our Fathers.)

The familiar spirits of spirit-mediums find an opposing power in the presence of sacred relics.

The Emperor Julian, surnamed the Apostate, was most foolishly superstitious, and exceedingly fond of soothsayers and magicians (or spiritualists), Maximius, the Magician (or spiritualist), and others of that character, were his chief confidants. He endeavored, by the black art, or by means of the devil, to rival the miracles of Christ, though he effected nothing.

At that time there was, at Daphne, five miles from Antioch, a famous idol of Apollo, which uttered oracles in that place. Gallus Caesar, to oppose the worship of that idol, translated from Antioch to Daphne the sacred relics of St. Babylas, Bishop of Antioch, and Martyr. He erected a church, sacred to the name of St. Babylas, near the profane temple (or devil's temple), and placed in it the venerable relics of the martyr, in a shrine above ground. The neighborhood of the martyr s relics struck the devil dumb. Eleven years after, in the year 362, Julian the Apostate came to Antioch, and, by a multitude of sacrifices, endeavored to learn of the idol the cause of his silence. At length the fiend gave him to understand that the neighborhood was full of dead bones, which must be removed before he could be at rest, and disposed to give answers. Julian understood this of the body of St. Babylas, and commanded that the christians should immediately remove his shrine to some distant place, but not touch the other dead bodies. The Christians obeyed the order, and, with great solemnity, carried in procession the sacred relics back to Antioch, singing, on this occasion, the psalms which ridicule the vanity and feebleness of idols, repeating after every verse : "May they who adore idols and glory in false gods blush with shame, and be covered with confusion. The following evening lightning fell on the Temple of Apollo, and reduced to ashes the idol and all its ornaments. (Butlers Lives of the Saints, vol. i., pp. 107 and 112, note.)

Similar story in Korea, 1866: Shamans in the royal palace couldn't practice sorcery because their charms were counteracted by the torture of the French Catholic missionaries, saying that it would be evil augury if the blood of the priests were shed in Seoul. (they wouldn't be able to practice shamanism because of the holy influence of the relics of the saintly priests):

"Meanwhile at the palace a troop of sorcerers were plying their trade to cure the illness of the boy-king in time for his marriage. They complained that their charms were counteracted by the suffering of the men from the West, and that if blood were shed in the capital it would be an evil augury for the royal nuptials. Orders were given to execute the condemned five on the promontory of Sou-rieng, a long distance from Seoul.
Catholic world By Paulist Fathers: "

Holy water, too, or any thing else blessed by the Church, is an opposing power for these spirits.

While some of our Fathers were giving a Mission in Erie, a meeting of spiritualists was held in that city. When the bishop heard of it, he sent one of our Fathers to prevent the evil spirits from exercising their influence over their mediums. The Father went in disguise to the house where the meeting was to take place. He took with him a bottle of holy water. Before the performance began, the Father sprinkled the whole floor with holy water. The medium, a young woman, came on the stage, to get into a trance, but she could not succeed. They tried for about an hour, but got no answer. At last the performer, the medium, said: "Ladies and gentlemen, we have to give up to-night. There must be some opposing power, as the spirits do not appear and speak."

When General Lamoriciere, Commander of the Pope's Army, and a very pious Catholic, came back from Italy, he happened to be present at a meeting of spiritualists. He held in his hand a little crucifix, blessed by our Holy Father the Pope. Now, when they laid their hands on the table, and invoked the spirits, none of the spirits would come and answer. The medium then came and said : "Gentlemen, there is some one among you who is averse to the spirits." He examined the hands of every one, and found the little crucifix in the hand of General Lamoriciere. He then told the general either to give up this article or to leave. The general left, the opposing power was gone, and the spirits could work through their medium.

Similar: From 무엇 하는 사람들인가, a Catholic Catechism written in Korean around the 1960's by a Korean Catholic priest named 박도식 (Park Do Shik) ordained in 1961 (pp. 87-88):

Fr. Park: In the places where shamans do their rituals, if there is a Catholic person or Catholic sacramental such as the crucifix or the rosary, the shaman knows this somehow. They tell them to go away, because the spirits will not come when there is something unclean.

And the shamans draw cross on the ground and curse it while stabbing it with a sword. This is the devils hating the Cross of Jesus Christ. This is because the devils were driven out by the Cross of Christ.

Seeing this, it can be known that God exists, and that there are evil spirits who fears the God we believe.

(Fr. Park continues with an example of a possessed person he encountered during the summer break of his seminary days.):
A possessed woman's family, having heard that one can exorcize the devil in a Catholic Church, brought her from far away to a place where they could go to a Catholic Church and rented a room. While there, they went to a Catholic Church everyday to drive the devil away. When the priest said the Mass, she laid down on the floor and pretended to be dead, then was lively again after the Mass ended. One day, she shed tears and said "(Calls her own name twice) Now I have to leave you!" After a while she returned completely to her senses. Her entire family converted, and her mother said "In this world there are devils who torment people. And in Catholic Church there is God who the devils fears. If devils exist, hell must exist, and if God exists, heaven must exist. Look at my daughter, now I can live because of God. Now I cannot not believe in God." Original Korean

From a Korean Catholic online board:
옆집에 무당이 실제로 사는 어떤 자매가 묵주기도 소리를 내어 바칠 때마다, 들은 무당이 너무 괴로워하여 싫어했다고 합니다. 실화인데 심지어 집에 작두도 날라왔다고

["In a neighbor's house, every time a Catholic prayed the Rosary out loud, the shaman who could hear it was very tormented and resented it. This is a true story, and even a shaman's blade was thrown in.]

...

Some time ago the Davenport brothers put up a blasphemous placard all over the city of St. Louis, Mo., informing the public that they could perform miracles similar to those of Christ. A certain priest of the city read this placard, and became quite indignant at it. He determined to expose the authors of the placard. So he went, in disguise, to the meeting. Now, when they were about to perform their lying miracles, they put out the lights, and told all present to join hands and form a circle. The priest said to his neighbor: "I will not join hands with you; I wish to find out whether the joining of hands is necessary to the performance." As soon as the lights were put out, they heard music over their heads.

All went on very well. The priest saw that the circle was not necessary to the performance; that it was nothing but a cheat to make the affair mysterious. Having found this out, the priest made the sign of the cross. Instantly there was heard a shriek, and a crash. The lights were lit. Davenport came and said : a Gentlemen, some one of you must have broken the circle ; please join hands once more, and do not break the circle." The lights were then put out again. The priest did not join hands with his neighbor, yet the performance again went on as well as before. The priest again made the sign of the cross, and again there was heard a shriek and a crash. Daven port came down and complained. The priest s neighbor then cried out : "My neighbor here did not join hands with me." Every one shouted : " Put him out ! Put him out !" and Davenport, too, begged him to leave. But the priest, who was a strong man, said : " I will not leave until the performance is over. You will have some trouble and difficulty in putting me out ; I have paid for my ticket, and I have as much right to stay as any one else. "

They could no longer succeed in the performance of their lying wonders. Every one left the priest stayed until all were gone. Davenport complained to him, saying : "Why did you act thus, and stop our proceedings?" " Well ! " said the priest, "do you know who I am ? I am a Catholic priest. I suppose you never had a Catholic priest in any of your circles. As you blasphemed God by your placard, I will expose you in all the newspapers of the city. A simple sign of the cross, which I made, was more powerful than all your evil spirits. Had they any power, they would have told you what was the opposing power." Davenport left the city next day. (St. Louis Guardian.)

Now every Christian knows that good angels or spirits are not afraid of, nor are driven away by prayer, by holy relics, by the sign of the cross, by holy water, or the like. It is only the devil who fears the power of prayer, and trembles in the presence of sacred objects, because he finds in them the power of Jesus Christ. It is, then, evident from these facts that spiritism is nothing but satanism.

miraculous cross in Japan brought about the conversion of twenty thousand people

2009-10-29T10:41:00.000-07:00

Victories of the Martyrs by St. Alphonsus:

OUR European priests who undertook to evangelize Japan were at first very successful; but in the year 1586 God made known by several signs the approach of a long and bloody persecution that was menacing the rising church. Among these signs the following is particularly remarkable: The King of Arima, named Protasius, a good and zealous Christian,had a vision in which there appeared to him two persons of celestial exterior, who thus spoke to him: "Know that on the lands over which you rule, the sign of Jesus is found; honor and love it much, for it is not the work of man." Six months afterwards, it happened that a fervent Christian from the neighborhood of Arima sent his son to the woods for the purpose of cutting firewood. On his arrival the young man noticed a tree that was somewhat dried up; he split it in two, and found inserted in the middle of it a cross of a brown color and of a regular form. At the sight of this prodigy every one was struck with astonishment. As soon as the king heard of this, he went himself to the place, and on seeing the cross he cried out: "Behold the sign of Jesus, that I was told was hidden in my dominions, and that was not made by the hand of man." He then fell on his knees, and after having venerated it amidst many tears, he had it carried to Arima, where by his order it was formed in a magnificent crystal. This miraculous cross brought about the conversion of twenty thousand people.

St. Alphonsus - never occupied about matters more curious than useful

2009-10-28T18:16:00.000-07:00

The Life of St. Alphonsus:

He was of middle size, with a rather large head, and of a fresh
complexion. He had a full forehead, pleasing azure blue eyes,
an aquiline nose, a small mouth and smiling lips. His
beard was thick and his hair black; he kept them short, 
and often cut them himself. He was short-sighted and
made use of glasses, but never in the pulpit or when 
he spoke to women. His voice was clear and sonorous;
however spacious the church might be, and however long
a mission might last, it never failed him, and it continued
thus until his last infirmities. He had an imposing mien;
his manners were grave and gracious at the same time.
His judgment was subtle arid penetrating; his memory
prompt and tenacious; and his mind precise and methodical.
He was of a passionate temper, but through virtue he
became a model of sweetness. His whole life was one
continual application ; but he was never occupied about 
indifferent things, nor even about matters which were more 
curious than useful.

St. Thomas a Becket

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Reject all studies that are merely curious

2009-10-26T18:39:00.000-07:00

Imitation of Christ:

Meditations on the principal mysteries of our faith, by Ven. Luis de la Puente

2009-10-24T13:47:00.001-07:00

WHEN infirmity disabled the servant of God, and prevented his labours for, the good of his neighbour, either in the pulpit or professor's chair, he ardently wished to help them at least with his pen, by writing treatises on spiritual or sacred subjects, which might turn to the more universal and permanent advantage of the faithful. Fearful, however, of being deceived by his own self-love, he spent several days in earnest prayer, beseeching God to make known His divine will to him on this point. Our loving Lord did not leave him long unsatisfied.

One day, as the holy man was prostrate before the Divine Majesty, a copious flood of celestial light filled his mind, accompanied at the same time with such a vehemence of divine love, that, overpowered with excess of bliss, and feeling his heart bursting, as it were, in his bosom, he exclaimed aloud: "Enough, enough, O Lord ! Not so much light, O Lord!" He afterwards owned in confidence, when speaking of this affair, that his room at the time became like a furnace.

That this light was also the voice whereby God approved his desire, and encouraged him to put his hand to the work, was shown from the admirable effects produced by this signal favour. These were, first, a sublime intelligence of holy Scripture, especially of matters referring to mystical theology, on which he wrote with as much depth and clearness as if the objects had been actually before his eyes; the second effect, no less admirable, was his facility in writing on such difficult and abstruse subjects, in terms so appropriate, with reflections so correct, and similitudes so just, and all this so clearly and so expressively, that some one more than human seemed to have been his teacher; so much so, that many very learned men asserted that he had rendered these matters more clear and intelligible than any previous writer.

With this assistance from on high, and being assured of the Divine Will, he applied himself to his writing. The first work which issued from his pen was the book of "Meditations" on the principal mysteries of our faith, on the Life and Passion of our Lord, of His Blessed Mother, &c. It was written in Spanish, in two volumes, and printed in the year 1605. It is in truth an immortal work, in which the reader scarcely knows which to admire most, either the extensive learning, or the order of arrangement, or the multiplicity and correctness of the reflections, or the unction with which the mysteries are unfolded. It cannot be read without feeling the will excited to devotion, or without a desire to profit by it. It passed through three editions, and was translated into several other languages within one year after its first appearance. In it he explains admirably the practice of prayer, at the same time furnishing ample materials for it. In it directors and confessors may find wherewith to instruct those committed to their charge. In it religious of every order may find celestial manna for the daily food of their devotion. In it, in fine, every person of every state may learn how to appreciate the eternal truths, and the mysteries of our holy faith, and also how to live well, if they will frequently read and meditate upon them. The pious Emperor Ferdinand II. declared that this book had been most useful to him, and was accustomed to say that he knew it almost by heart. Lastly, we may say that most writers who have latterly dealt with this subject have borrowed from Father de Ponte's inexhaustible mine.

Meditations on the mysteries of our holy Faith (Volume 1)
Meditations on the mysteries of our holy Faith (Volume 2)
Meditations on the mysteries of our holy Faith (Volume 3)
Meditations on the mysteries of our holy Faith (Volume 4)
Meditations on the mysteries of our holy Faith (Volume 5)
Meditations on the mysteries of our holy Faith (Volume 6)

Excerpts on Vocation

2009-10-20T13:48:00.000-07:00

Chapter 3: Celibacy is a Happier State than Marriage.

He that is without a wife is solicitous for the things that belong to the Lord, how he may please God. But he that is with a wife is solicitous for the things of the world, how he may please his wife ; and he is divided. And the unmarried woman and the virgin thinketh on the things of the Lord, that she may be holy both in body and in spirit. But she that is married thinketh on the things of the world, how she may please her husband."

The practice of virtue in the married state is all the more troublesome, that the care of a wife and anxiety about children are a bar to the soul, and draw it back to the preoccupation of earth.^[6] It is therefore true to say that, if man finds in woman some help for a weak and slender form of virtue, she becomes an obstacle for him as soon as he wishes to walk in the path of perfection.^[7] When walking along a road that is narrow and hedged with thorns, we can shun the difficulties of the road only by exposing ourselves to be lacerated by the thorns ; so, in the married life, one inconvenience avoided exposes us to incur a still greater.^[8]

[The Practice of virtue when engaged in secular mental labor is all the more troublesome, that the care of study and anxiety about the success of the mental labor are a bar to the soul, and draw it back to the preoccupation of earth.]

St. Liguori, addressing virgins, says to them, with all the authority of his knowledge and experience : " Poor mothers of families meet with many bars to holiness ; and the more shining their rank in the world, the more numerous these obstacles become. . . . What leisure, what help, what recollection, can a married woman find to devote herself constantly to God?" . . . Where can she get much time for prayer, since often she has no time for the duties of her house hold ? ...How hard to pray or be recollected amid such turmoil and anguish !

She could merit ; but in the midst of such noise, without prayer or sacraments, it is almost hopeless to expect such resignation.

...in their own houses they must receive the relatives, the connections, and the friends of their husbands. How many occasions are there not in all this for losing God ! Young girls do not know all the danger to which they expose themselves in marrying, but women already married have a full knowledge of them."^[9]

Chapter 6: Is it Lawful to Exhort Others to the Practice of Perfect Chastity or Celibacy.

But St. Clement, prudent after the manner of God, knew that virginity is of such worth in the eyes of heaven, that it may be purchased even at the cost of martyrdom.

SS. Athanasius, Chrysostom, Basil, Ambrose, Jerome, Augustine, and Bernard, have not to be taught how much these illustrious men labored to make celibacy and virginity known and loved by mankind.

" The atmosphere of the world is poisonous for the soul," says St. Liguori. " The ways of society, bad example, bad language, are so many baits that attract us to earth, and draw us away from God. Every one is aware that dangerous occasions are the ordinary cause of the ruin of souls."^[4]

It is indeed true that, with the grace of God, we may sanctify ourselves everywhere, just as, in the holiest places, we may fall under the weight of our weakness and the malice of the devil ; but the same St. Liguori tells us that the souls lost in the world are many in number, while but few come to eternal ruin in religion.^[5] St. Mary Magdalen of Pazzi, continues St. Liguori, used often to kiss the walls of her convent, exclaiming : " O walls, sacred walls, that shield me against the temptations of hell! " Whenever the saintly Mary Orsini saw a nun laugh, " Laugh," she would say, " laugh, sister: you have reason to laugh. You are sheltered from the storms of the world.^[6]

" Persons living in the world," says St. Liguori, " are trees planted in a parched soil, on which the dews of heaven rarely fall. Poor worldlings! you would wish to give much time to prayer and meditation, often to hear the word of God, and enjoy a little solitude and recollection. But your domestic cares, your parents, social exigencies, visits, and many other distractions, prevent you. On the other hand, religious are privileged trees, growing in a rich soil that is always watered by the showers of heaven. The Lord incessantly helps his spouses by the lights and inspirations of meditation, by sermons, spiritual books

Indeed, the religious life is one of the most efficacious satisfactions for the sins that preceded it.

CHAPTER V. IS THE RELIGIOUS STATE OBLIGATORY.

There are also weak souls that find everywhere in the world proximate occasions for offending God mortally, and for whom religion would be a secure haven against tempests, an escape after spiritual shipwreck. In reference to this matter, we read as follows in St. Liguori : " If one thought that, by remaining in the world, he would lose his soul, either because he has experience of his weakness amid the dangers of the world, or because he does not find there the assistance that the religious state offers, he could not be excused from grievous sin were he to remain in the world, since he thereby would put himself in serious danger of losing his soul."

CHAPTER VI. IS THE RELIGIOUS STATE A COUNSEL.

Although a reasonable cause suffices for putting off the execution of such a vow, yet care is to be taken lest delays should bring on entire faithlessness, and we should fear the sins that may be committed in the world. A long delay, having no excuse in its favor, would be grievously sinful. He who vowed to enter religion, but has not succeeded in gaining admission, though he took all the necessary steps to secure it, is freed from the obligation of his vow, provided he has no hope of gaining admission at some future day.^[12]

CHAPTER VII. IS IT ALLOWABLE TO EXHORT PERSONS TO ENTER RELIGION.

"If we knew a place unhealthy and subject to pestilence, would we not withdraw our children from it, without being stopped by the riches that might be heaped up in it, or by the fact that their health had not as yet suffered, and might, perhaps, be secure in it from all danger? And yet, now that so deadly a contagion has overspread everything, not only are we the first to push these same children into the chasm, but we even drive away as impostors those who would fain keep them back from destruction."^[4]

What are you doing under the paternal roof? ...even if your father were to throw himself across the threshold of your house, step over the obstacle, and with unquivering eye rush to take your place under the standard of the cross. Our heart is not of iron, nor are our feelings dead ; your grandmother, your tutor, who, next to your father, has a claim on your filial affection, exclaim, 'Wait a while until we are dead ; bury us before you go'--love for God and fear of hell easily break all chains. O solitude, all spangled with the flowers of Jesus Christ! O solitude, wherein are shaped the stones that build up the city of the great King! Blessed retreat where one enjoys familiarity with God ! Brother dear, what are you doing in the world, which is so far less than you? How long more shall the paternal roof shelter your head ? Will you tarry much longer in the smoky prison of cities ? Do you fear hardship? And what athlete was ever crowned without a struggle ? It is my love for you, O brother ! that has urged me to say these things, to the end that, on judgment-day, you may share the glory of those who now live amid the holy rigors of penance."^[5]

But there is nothing more striking than the example of St. Bernard. The details are taken from the best historians of his admirable life.^[7] This saint in the flower of his youth, at the age of twenty, began to feel the impulse of grace drawing to retirement from the busy world. He not only triumphed over the opposition of his family, but drew to his purpose his uncle and his brothers, and took with him to Citeaux thirty of the noblest gentlemen of his country.

St. Liguori: In the world it would be difficult for you to keep yourself in the grace of God. What I say to you, I repeat to all young women who come to ask my advice. I always remind them that, such is the corruption of the world, they will meet in it a thousand hindrances to their salvation. You should then fear to abandon Christ for the world.

CHAPTER IX. OPPOSITION TO THE RELIGIOUS LIFE.

" Many young men," says St. Liguori again, " have lost their vocation through the fault of their parents ; and not only have they come themselves to a bad end, but they have brought ruin on their families. A young man, influenced by his father, was unfaithful to his religious vocation ; later he had violent quarrels with his father, in one of which he killed him, and afterward met death himself on a scaffold. How many equally tragic examples could we not cite?

Had he been raised to some high office in the world, who knows whether he would not have despised that same father? But in the career which he has chosen, a career that raises him above kings, he will be in his parents presence the most dutiful of children. In the world, perhaps, he would have coveted riches, and for that reason would have been anxious for you to die; now, on the contrary, he begs of God that your life may be prolonged for many years. Had he even to lay down his own life to save yours, he would not refuse the sacrifice ; for he serves and obeys you, not from the law of nature alone, but, above all, out of obedience to God, for whose sake he has trampled on every earthly advantage.

"No, your son's present lot does not call for tears. He deserves to be covered with applause for having made choice of a life free from turmoil, for having taken refuge in a port so secure.

This father first had recourse to the magistrates, then he threatened his son with prison, stripped him of all he possessed, and sent him to a distant country, without allowing him even the barest necessaries for the support of life. The object of all this harshness was to force his son to return to the world. But when the father saw that the young man was proof against all this ill-treatment, he entirely changed his conduct toward him, and to-day he venerates his child as he would a parent.

However, to have them taught human learning, you send them far away from their native land, and forbid the paternal roof to those who go to learn a mere trade, or something still less honorable.

Finally, if, by remaining in the world, a child were exposed to the danger of sinning grievously, and he could not remove that danger, he would be allowed to enter religion, no matter what might be the wants of his parents ; because the eternal salvation of the child must take precedence of the temporal life of his parents.^[8]

But St. Thomas further remarks that the honor due to parents does not consist in rendering them mere bodily service, but takes in, besides, spiritual service and that respect to which their authority has a right. For this reason the religious can fulfil the commandment on honoring parents by praying for them,...

We may add that the sacrifice of their family which religious make, far from being an act of harshness, as the world sometimes unjustly calls it, is often the prompting of filial piety pushed to its farthest limits.

Who can tell how much such a separation costs them ? Jesus Christ alone, who has promised a hundred-fold and life everlasting to sacrifices of this nature.

CHAPTER XI. IS THE CONSENT OF THEIR SUPERIORS NECESSARY FOR THOSE WHO ENTER RELIGION.

St. Alphonsus did not speak this way only when he delivered his views as a theologian. He also wrote as follows to a young man : " Under pretext of calming your father and mother, evil counsellors will say to you that it is a matter of conscience for you to expose your parents to lose their souls. Make no account of such scruples: if your parents wish to lose their souls, it is their concern. Tell them that you cannot, for the sake of soothing them, put your own soul in danger, by giving up your evident vocation. "^[6]

"When a child finds himself called by God to the religious state, and perceives that his parents are ill-disposed toward him, and, on account of their excessive carnal love for him, would throw obstacles in his way, he is under no obligation to consult them, for it will be wiser and more prudent for him to keep his intention to himself. "^[9

"The saints, directly [as soon as] they were called to leave the world, left it altogether, without informing their parents. This was the conduct of St. Thomas of Aquin, St. Francis Xavier, St. Philip Neri, and St. Louis Bertrand. St. Stanislaus also made his escape without his father's permission. His brother instantly followed in pursuit, driving his carriage at full speed. As he was on the point of overtaking the holy fugitive, his horses stopped : no amount of beating could make them move on. At last Paul Kostka turned them about, and then they set off in a gallop to the town from which they had started.

" We have, besides, the example of the blessed Oringa of Valdarno, in Tuscany. Though betrothed to a young man, she secretly left her home to consecrate herself to God. Arriving at the banks of the Arno, which barred her way, she said a short prayer, and immediately saw the river part its waters, which rose on both sides like walls of crystal, and opened a dry passage to her.

CHAPTER XII. IS LONG PREVIOUS PRACTICE OF VIRTUE REQUISITE FOR ENTRANCE INTO RELIGION.

it is especially befitting for them to undertake the life of the counsels. For one has all the more reason to refuse himself what is allowable, because he often indulged in what was forbidden.

Several of them, after a life of terrible sin, began immediately to practise the counsels, and shut themselves up in the most austere monasteries, without devoting any previous time to the commandments.^[4]

Who would dare to advise a person desirous of embracing poverty for the sake of Jesus Christ, first to live amid riches and observe the laws of justice, as if the possession of wealth were a preparation for the practice of poverty, whereas, on the contrary, wealth throws many obstacles in its way? Are we bound to say to a young man : Live among persons of the opposite sex or among libertines, so as to form yourself to chastity, which you will afterward observe in religion as if it were easier to cultivate that virtue in the world than in the cloister? Those who parade such a doctrine resemble generals that, at the very outset, would expose to the severest shocks of war raw recruits that have only recently been drafted into the army.

Persons of feeble virtue, and but little versed in the fulfilment of God's law, have greater need than others of the means of preservation which the religious life affords : it is easier for them to shun sin in religion than it would be were they living under the freedom of the world.^[6] Religious observance, at the same time that it removes the hindrances to perfect charity, also does away with the occasions of sin ; for it is evident that fasting, watching, obedience, and other exercises of the same nature, keep a man from the excesses of intemperance, from failing in chastity, and from every other kind of sin.

Holy orders demand previous holiness ; but the religious state is a means to holiness. Deception on this point would expose us to exclude from the religious state persons who are exceedingly in need of it, and for whom that life may be strictly obligatory, as we have already stated in the fifth chapter of this section. For there are souls guilty only because they are cast among occasions, or because they have not in the world sufficient means of preservation. Give them the shelter and resources of the religious life, and they will pass their days without difficulty in the grace of God.

CHAPTER XIII. CAN CHILDREN BE ADMITTED INTO RELIGION?

St. Benedict himself, disregarding the study of human learning, and seeking only to please God, left his father's house, and every thing in the world, to devote himself to the practice of a holy life. "

Similar examples in Korean martyrs who stopped studying secular studies:

"At Jeongju, we must cite the martyrdom of Francisco Kim Sajip. Born to a decent family in the village of Bebang Koji, in the district of Deoksan, Francisco had devoted himself to literary study, acquiring in a short time sufficient knowledge to have enabled him to compete with honor in the public examinations. But no sooner had he converted to the Christian faith than he set aside human learning so that he might occupy himself only in religious studies.(martyred 1802-01-25)

Original French:

A Tsieng-tsiou, nous avons à citer le martyre de François Kim

Sa-tsip-i. Né au village de Pépang-kotsi, district de Tek-san,

d'une famille honnête, François s'était adonné aux lettres, et avait

acquis en peu de temps des connaissances suffisantes pour concourir

honorablement aux examens publics. Mais à peine eut-il

été converti à la foi chrétienne, qu'il laissa de côté les sciences

humaines, pour ne plus s'occuper que d'études religieuses.

Alexander...he immediately embraced it with ardor, and no longer wanted any other knowledge than that of salvation. He repudiated the world and its dangerous pleasures, and understanding that he had to communicate to others the light that he himself had received, he became a zealous catechist.

Il l'embrassa aussitôt avec ardeur, ne voulut plus connaître d'autre science que celle du

salut, répudia le siècle et ses plaisirs dangereux, et, comprenant

qu'il devait communiquer aux autres la lumière que lui-même

avait reçue, devint un catéchiste zélé.

"...Leo Hong. Arrested with his father Francis Xavier Hong GyoMan (프란치스코 샤비에로 홍교만)...Leo had spent his youth in this district, not dreaming of anything but the future human greatness, which his birth and position had paved the road. But scarcely had he known our holy religion, which he embraced with zeal, he forgot to follow any ambition other than to serve God and spread His law. Filial piety made him a duty to start with his father, who, though instructed in Christianity, hesitated to embrace it. Leo was able to clarify his doubts, fix his irresolution, and end up solidly strengthening him in his faith. His zeal was then turned on other members of his family, whom he instructed assiduously; to lukewarm Christians, whom he stimulated with patient energy; and to the pagans, of whom he converted a great many. ...He was fourty-four years old when he was decapitated, in Bocheon (보천), on January 30, 1802. For several days after his death, a strong light surrounded his body, which retained all the appearances of life.The satellites and a great crowd of pagans were witnesses to this prodigy.

(Léon Hong, qui, arrêté avec son père François-Xavier Hong Kio-man-i, le 14 de la deuxième lune, avait été renvoyé à la prison de Po-tsien, pendant que son père était 'gardé à la capitale. D'un caractère doux et tranquille, Léon avait passé sa jeunesse dans ce district, ne rêvant pour l'avenir que les grandeurs humaines, dont sa naissance et sa position lui frayaient la route. Mais à peine eut-il connu notre sainte religion, qu'il l'embrassa avez zèle, et oublia de suite toute autre ambition que celle de servir Dieu et de propager sa loi. La piété filiale lui faisait un devoir de commencer par son père, qui, bien qu'instruit du christianisme, hésitait à l'embrasser. Léon sutéclaircir ses doutes, fixer ses irrésolutions, et parvint à l'affermir solidement dans la foi. Son zèle se porta ensuite sur les autres membres de sa famille qu'il instruisait assidûment, sur les chrétiens tièdes qu'il excitait avec une patiente énergie, et sur les païens dont il convertit un grand nombre. Son humilité surtout était admirable ; il ne parlait de luimême que dans les termes les plus modestes, et se plaisait à relever les qualités, les talents, et les bonnes actions des autres. Aussi était-il estimé et aimé de tous.)

if they could get a close view of the supernatural loveliness which the solitude of a monastery sheds in a few months over these young souls, they would, with the holy doctor, acknowledge that " it is good for a man to bear the yoke of the Lord from his tenderest years." Alas ! these flowers that have opened and bloomed, under the breath of God, in the shade of the cloister, are no sooner exposed to the parching blasts of the world, than they fade and lose all their glory. Sometimes only a few days spent in the world are enough to blast these fairest of hopes. As soft wax, the child, says the poet, receives every impress of vice: Cereus in vitium flecti ;^[12]hence nothing better can be done for him than to separate him from every scandal and every occasion of sin, by multiplying around him supports for his weakness. This is what the religious state does.

Is it reasonable, under pretence of testing a vocation, to oblige a child to spend a long time amid the dangers of the world, to witness all its vanities, and share in the treacherous joys of its festivities ? Could even the most solid virtue resist assaults of this kind?

Can one not remain in the world, and still be saved ? Is it really the same man who at one time has full confidence in the possibility of salvation, even amid all the cares and turmoil of the world, and afterward trembles for the solitary that has been freed from his barriers? You maintained that a man may save his soul in a city : with much more reason will he be able to do so by retiring into solitude."^[14] " But my son is young and weak. It is just for that reason," continues St. Chrysostom, " that he should be less exposed, and more surrounded with means of protection. You upset things altogether ; for you throw into the battle of life in the world those whose years, whose weakness and inexperience, have most to fear from the combat. You act like an officer who would order a raw soldier, that cannot yet stand the brunt of war, to throw himself for that very reason into the thickest of the fight, and to command the action.

CHAPTER XIV. IS IT PROPER TO DELIBERATE A LONG TIME, AND TO CONSULT MANY PERSONS BEFORE ENTERING RELIGION.

" WHEN there is question of entering religion in order to lead a life at once more perfect and more secure against the dangers of this world, it is astonishing," says St. Liguori, " to what a degree people of the world carry their pretensions. They insist that, before coming to such a determination, long deliberation is essential ; there must be no haste in the execution of the project, so as to gain a certainty that the call comes really from God, and not from the evil spirit. They do not speak in this way when some high office in the state is to be accepted, which is attended with so many dangers for the soul. Then they do not require the aspirant to go through so many ordeals in order to test the divine origin of his call.

God often uses the malice of the spirits of darkness for the good of his saints, whose struggles and victories he crowns ; and it is thus that holy souls make a sport of the devil. Still we must keep in mind that, were the devil to infuse into one a desire to enter religion, such desire would beget no result, unless God drew the soul to himself by his own divine grace. "^[2]

when risks are rare, there is no need of much hesitation. Ordinary watchfulness will suffice to ward off every mishap. " He that observes the wind, shall not sow : and he that considers the clouds, shall never reap." (Eccl. xi, 4.) " The slothful man says : There is a lion in the way, and a lioness in the roads." (Prov. xxvi, 13.)

even the few months spent in a religious house by those who do not persevere, are often fruitful in consolations, in pious exercises, in acts of virtue, and they are sheltered from the dangers and the sins in which life in the world usually abounds.

To those who are of opinion that, if a vocation came from God, delays and obstacles would not be able to destroy it, St. Liguori replies in his turn : " The lights that God sends us are fleeting, not permanent. This is what led St. Thomas to say that divine calls to a more perfect life must be followed without delay : quanta citius" ^[5]

"St. John Chrysostom, quoted by the Angelical, says that, when God favors us with similar inspirations, he does not wish us to hesitate a moment to follow them. Why so ? Because the Lord loves to see us docile; and the more prompt we are, the more he opens his hand to fill us with blessings. But delays give him great displeasure. God then closes his hand and withholds his graces, so that he who puts off corresponding to his vocation finds it difficult to follow it, and easily gives it up altogether. "Hence," adds St. Chrysostom, "when the devil cannot rob one of his resolution to consecrate himself to God, he endeavors to persuade him, at least, to defer its execution, and he considers it a great gain to obtain a delay of a day, or even of an hour ; for, if, during that day or hour, a new occasion should present itself for delay, it will be less difficult for him to obtain more and more procrastination. In this way does the devil act until the person called by God, finding himself weaker and less influenced by grace, ends by yielding altogether and renouncing his vocation. By such delays how often has not the enemy destroyed a vocation ! For this reason St. Jerome, addressing those who are called to abandon the world, urges them to esape as soon as possible."^[6] " Hurry," says he ; " cut, rather than untie, the rope which binds your boat to the shore ;"^[7]that is to say, break as quickly as possible the bonds which fasten you to the world.

"Peter and Andrew," says St. Thomas, "directly they were called by our Lord, left their nets on the spot to follow him ; and St. Chrysostom says, to their praise, that, hearing the orders of Christ in the midst of their occupations, they made no delay in executing them. They did not say, Let us go back to our homes and see our friends, but, leaving everything, they followed him."^[8]These words were not spoken by the saints with a view to make people enter the religious life rashly, but as a preservative against worldly prejudices, and against the delays in which nature readily delights, but which often extinguish the grace of heaven.

Suarez further remarks, with many theologians, that every one should look upon the religious state as suiting him, as long as he has not acquired a certainty of the contrary, either by some evident reason, or by his own personal experience. For, the watchfulness of superiors, the removal of occasions of sin, holy examples, frequent hearing of the word of God, the consolations which the Lord lavishes on religious, all this abundance of help renders easy the obligations of a state which would be above the strength of a man living in the midst of the world.^[13] Should we consult many persons before entering religion? " To lay down as a principle that many should be consulted, would be to raise," says St. Thomas, "a great obstacle against the purpose of those intending to follow the path of perfection.

Every sensible person will be of this opinion ; for the advice of carnal men, who always form the greater number, turns away from, rather than exhorts to, spiritual goods."^[14] It is not then necessary to consult much. But should we consult at all? The answer of St. Thomas is, that, " in matters which are certain, there is no need of counsel : In his quae certa sunt, non requiritur consilium; and it is certain that, putting out of question the aspirant, entrance into religion, considered in itself, is a higher good. To doubt of it would be to give the lie to Jesus Christ, who made a counsel of it."^[15] There is, therefore, no need of consulting in this matter, as Suarez observes.^[16]

Secular priests are under even greater obligastion than religious, and still, withal, they continue exposed to the dangers of the world. Hence, in order that a priest may be good in the world, he must have led a very exemplary life before his ordination. Without that, he would lay himself open to imminent danger of damnation, especially if he took orders to obey parents who had nothing higher than worldly motives in view."^[7]

And who is there that has greater need of this wisdom than young people without experience in life, and still having to choose a state in it ? No one more than they has to fear the deceptions and prejudices of the world, the rush of passions and of a fiery imagination, and the fascination of trifles [higher income, honours, esteem of the world] which shroud real good in darkness. Let them pray, therefore.

" Do not fail," continues St. Liguori, "to recommend yourself in a special way to our holy mother, the Blessed Virgin Mary, beseeching her to obtain for you grace perfectly to fulfil the will of her divine son.^[10]

St. Louis Gonzaga paid frequent visits to our Lady's altar, fasted every Saturday in her honor, and often received holy communion for the same object. On the feast of the Assumption, having eaten the bread of angels, whilst in the name of Mary he besought the Holy Ghost to manifest his will, the young saint learned, in a clear and definite way, what God wished him to do. ^{[11] Turn not away your eyes from the light of that star, if you wish to escape the fury of the waves, says St. Bernard. In all your doubts and anxieties think of Mary, call upon her name.^[12]}

Chapter 2: Reflection

" WITH desolation is all the land made desolate," says the prophet, " because there is none that considers in his heart." (Jer. xii, 11.) It is this absence of reflection that every day throws into careers not made for them men who are swayed, not by reason or by grace, but by the threefold concupiscence spoken of in St. John. Who can tell the amount of evil which this thoughtlessness begets in individuals, in families, and in society at large? How many beings lead hapless lives because they are out of their true way ; into how many dangers for salvation are not souls plunged inconsiderately, which might have been avoided by a little care and foresight ! What noble talents are buried in the earth, what grand intellects become utterly powerless ! What countless souls, capable of the sublimest achievements, waste away in trifles and folly !" O ye sons of men, how long will you be dull of heart? Why do you love vanity, and seek after lying?" (Ps. iv, 3.) Do you not fear the endless despair of those who shall cry out on the day of wrath, " Therefore we have erred from the way of truth, we fools" ? (Wisd. v, 6.) " O that they" (young people) " would be wise and would understand, and would provide for their last end" (Deut. xxxii, 29), in the important affair of the choice of a state of life. " Prudence," says the Angelical Doctor, " is one of the most necessary virtues for human life. To live well is to do well ; but to do well, it is not enough to act. We must, besides, act in a proper manner, that is to say, follow a righteous decision, and not be led by mere impulse or passion."^[1]But if this righteous decision is required in all human acts, it is still more heedful when there is question of one of the most decisive and important acts of our whole existence on earth. Now, among the faults opposed to prudence, St. Thomas reckons imprudence, precipitation, and thoughtlessness, or want of reflection.^[2] This last defect consists in overlooking or neglecting things that may lead to a wrong judgment, and it is evident that this is a defect.^[3]

The grand, fundamental, and luminous principle which should direct and enlighten this grave deliberation, is this : " Man was created for this end, that he might praise and reverence the Lord his God, and, serving him, at length be saved. But the other things which are placed on the earth were created for man's sake, that they may assist him in pursuing the end of his creation ; whence it follows that they are to be used or abstained from in proportion as they profit or hinder him in pursuing that end."^[5] The letters of St. Liguori, from which we are about to make some quotations, aim at impressing these lofty thoughts on the minds of young men.

To a young man who asked his advice about the kind of life he ought to embrace, the saint wrote : "If you desire to follow the state of life that is the surest to reach salvation, which is for us the all-important point, remember that your soul is immortal, and that the end for which God placed you in this world is, assuredly, not to gain riches and honors, nor to lead an easy and agreeable life, but solely to merit everlasting life by the practice of virtue. On the day of judgment it will profit you nothing to have shed lustre around your family, nor to have shone in the world : the only thing that will then be of any service to you will be to have loved and served Jesus Christ, who will be your judge. The evil is, that in the world little thought is given to God, and to that other world in which we are to dwell for ever. All, or nearly all, the thoughts of men are for the things of earth. As a consequence, life is irksome, and worse than death itself. If, then, you wish to be sure of making a good choice of a state of life, represent yourself as at the point of death, and choose the state which then you will wish to have embraced. Remember that all things here below have an end. Everything passes away, and death advances toward us. At every step we take, we go nearer to death and to eternity. At the moment we think least of it, death will be at our door ; and then what comfort shall we find in the goods of this life? Shall we find in them anything more than delusion, vanity, falsehood, and folly? And all that will contribute only to make us end an unhappy life by a still more unhappy death."^[6]

" But in order to know what state will best suit our end, we must reflect. We must interrogate the experience of our past falls, the causes of our sins, the nature of our aptitudes, the excellences, the advantages, the dangers, of the several states of life. We will not enter here into any details. What we have said in the first part of this book, while it gives a correct idea of the different states of the Christian life, will also serve to direct the reflections which every serious mind ought to make. It is true that, while living in the world, it is not always easy to enter into one's self; and hence theologians^[10] and the masters of the spiritual life advise persons who are about to choose a state of life, to spend some days in retreat in the quiet and retirement of a religious house, far from the noise of the world and the bustle of business. Here is what St. Liguori wrote to a young man : " If a spiritual retreat is good for all classes of persons, it is especially useful for any one that wishes to choose properly a state of life. The first object aimed at in the establishment of these pious exercises was the choice of a state."^[11] The holy doctor afterward advised the same young man to read a book of meditation, which would take the place of sermons, and to get the Lives of the Saints. This advice is especially needful for those who cannot enjoy the benefit of a retreat. They should endeavor to make up this deficiency by serious reading, and by studying the examples of the chosen ones of God. Was it not on hearing read these words of Scripture, " Go, sell all thou hast" (Matt, xix, 21), that St. Anthony and St. Francis of Assisi resolved to enter on a poor and penitential life ? Was it not meditation on those other words of our blessed Lord, " What does it profit a man to gain the whole world, if he lose his soul "(Matt, xvi, 26), that opened the eyes of St. Francis Xavier to the vanities of the world and the glory of earth, and of a university professor made an apostle ? " Can I not do what others do?" St. Augustine used to exclaim, when thinking of men who led a chaste life ; and by putting himself this question, he stimulated himself to return from the wanderings of his early years. Let every one, then, who cannot snatch from his occupations the time necessary to shut himself up in solitude and meditate there, reflect every day while attending to his duties, and study in good books, and in the silence of a recollected soul, the heroism of saints and the glorious thoughts of our faith.

Chapter 3: Consultation

As it is of the highest importance to take advice before coming to any irrevocable decision, so it is equally important not to select bad counsellors. " Advise not with fools, for they cannot love but such things as please them." (Ecclus. viii, 20.) On this text the learned a Lapide again says: " The foolish and the wicked counsel what is in the line of their passions and interests, not what is profitable to others. We must not, therefore, apply to men who do not fear God as they should. 'Treat not with a man without religion concerning holiness, nor with an unjust man concerning justice.' (Ecclus. xxxvii, 12.) 'Consult not with him that layeth a snare for thee.' (Ibid. 7.) 'Let one of a thousand be thy counsellor.' (Ibid, vi, 6.) The same distinguished commentator speaks thus on this passage : " We should consult only a few rare and choice men ; for there are not many prudent, few have experience, and fewer still are discreet and faithful."^[1]But it is chiefly when we aspire to a perfect life, that we should avoid a multitude of counsellors. Were we to take the advice of many, who does not see what difficulties would arise ? Because carnal men, who are always in the majority, hinder rather than promote the desire of perfection, as St. Thomas observes.^[2]"Choose, then, as advisers only such as are prudent and well-minded," adds St. Bernard. "In the vast crowd of mankind it is hard for every one to find even one man uniting these two qualities in a high degree. It is no easy matter to meet a love of what is really good in a prudent man, or prudence in a man fond of good. The number of those who possess neither quality is very great."^[3] St. Ambrose speaks in similar terms: " When you ask advice," says he, "you should go to a man noted for the probity of his life, for his virtues, for an unflinching love of good, and for the great moderation of his conduct. Who goes to seek a spring of clear water in a puddle, or drinks dirty water? In like manner, who expects to draw anything useful from the confusion of vice ? Can a man who does not know how to order his own life, regulate the life of another? How can I consider as my superior in prudence a man whom I see so far below me in his morals? Can I look upon as able to give me counsel, one who is unable to counsel himself?Or am I to suppose that he who neglects his own interests, will take care of mine? "^[4]

Section 2: Rules to be followed in choosing a State of Life

These rules, which are borrowed from theology and the most eminent masters of the spiritual life, will, we trust, be useful, not only to persons deliberating on the state they should embrace, but to those also who are called upon to advise and direct them in this deliberation.

Chapter 1: Rules to be followed when a State is Obligatory

We have already stated that the obligation of marriage does not hold for him who is willing to employ other means for the preservation of chastity. "Who has ever pretended." asks St. Liguori, " that marriage is indispensable in order to keep out of sin? The words of St. Paul, 'If they do not contain themselves, let them marry' (i Cor. vii, 9), apply to those only who will use no other means to triumph over temptation. This is the meaning generally attached to these words by the interpreters of Holy Scripture."

We have before cited the following passage from St. Liguori's Theology : " Were any one in the belief that, by remaining in the world, he would lose his soul, either because he has already had sad experience of his own weakness amid the dangers of the world, or because he has not those aids which the religious life supplies, he could not be excused from grave sin if he remained in the world, since he thereby would expose himself to imminent danger of being eternally lost."^[4]

The number of persons in this case is, perhaps, far greater than is imagined. The Emperor Mauritius having issued an edict which forbade soldiers to become monks, St. Gregory the Great wrote to him that the law was unjust, because it closed heaven on many souls. Here are the words and reasons of that pope : There are very many who cannot save their souls unless they renounce all things : ' Nam plerique sunt qui, nisi onmia reliquerint, salvari apud Deum nullatenus possunt. ' "^[5] Lessius, quoted by St. Liguori, says : " If your conscience tells you, as it often happens, that God will abandon you unless you obey his divine call, that you will be lost if you remain in the world, it is a sin for you not to follow that call." St. Liguori ends by saying that persons called to religion are bound to follow it: "Devocatis dico teneri." He also insists on the dangers incurred when the divine call is disobeyed, and he prays God to ward off such an evil.^[6] This should suffice to determine all whom God calls to a perfect life, to be docile to the inspirations of grace.

But when is one called to the religious state? St. Liguori will answer; and his doctrine will enlighten such as wait almost for a revelation from heaven in order to decide a vocation. According, then, to the holy doctor, the following are the three chief signs of a real vocation :

First, a good object or intention, such as to retire from the dangers of the world, to make salvation more secure, to attach one's self more closely to God.

Secondly, no positive impediment, such as want of health or talent, parents in great need, and so forth. Everything of this nature is to be submitted to superiors ; and the full truth should be told them, in order that they may decide properly for the order and for the applicant.

Thirdly, acceptance by the superiors of the order to which application is made.^[7] When a person has all these conditions, he can go on safely. "It is clear," says Lessius, "that, if the motive which prompts you to enter religion is simply your own spiritual advantage, thus, for instance, if you become a religious to shun the world's dangers, to imitate the life of Christ, to follow his counsels, to give yourself to God, to serve him more faithfully, to take care of your salvation, and to bring others to do the same, your vocation evidently comes from God."^[8]

In the conduct of life, it is neither necessary nor proper to await absolute certainty before acting, as the same Lessius observes, according to Bishop Lucquet. Here is a portion of that notable quotation : " When one feels an inclination to give up the world, and imitate the humility of Jesus Christ in the religious state, he is as surely moved to that by the Holy Ghost, as he is surely being moved by the same Spirit of God when he feels an inclination to believe in Jesus Christ, to do penance, to give alms, or undertake any other good work. Nay more, he has the same certainty as for the act of faith that is necessary for salvation. "^[9]

Therefore, whenever we have to advise souls that wish to enter religion for a good purpose, we should strengthen them in their holy desire. To thwart or destroy it would be a crime, as St. Liguori teaches. Here are the words which he addresses to directors of consciences : "If the intention of him who wishes to enter the religious life is right, and if he is under no impediment, neither his confessor nor any one else can, without grievous sin, prevent or divert the penitent from following his vocation."^[10]

Chapter 2: Rules when a Religious Vocation is Doubtful

IT often happens that aspirants to the religious state do not present the three conditions enumerated by St. Liguori as signs of a real vocation. Now, according to the same doctor, it is vocation that entails obligation to enter religion, as we have said above: De vocatis dico teneri ; and as those who feel no liking for the state are not bound to enter it,^[1] unless they have vowed it, or that their salvation is, to a certain extent, impossible in the world, where the vocation is not clear, the obligation to follow it is uncertain. Here is the case put by Suarez : "Sometimes a person, having neither leaning to nor desire of the religious state, experiences, however, certain thoughts and impressions from grace with respect to the dangers of the world, the excellence and advantages of the religious life, the importance of the choice of a state, and the indifference in which one should be, so as to seek in that choice only the holy will of God. In this case, according to the ordinary manner of judging and speaking, one is not supposed to have a religious vocation, even where these thoughts and motives are the beginning of a call from the Holy Ghost. In such circumstances it is not rash to think of the religious state, or to take advice about it. To warrant the taking of advice, some incipient good thoughts on the religious life, inspired by grace, are sufficient :Loquendo praedicto vulgari modo, negandum est esse temerariunt sine vocatione Spiritus Sancti, de religionis ingressn tractare ant consultare.

We have thus seen the line of conduct to be followed when there is only a germ of religious vocation. Counsel should then be taken ; and we have heretofore said from whom it is to be sought. " We should immediately correspond," says St. Liguori, borrowing the words of St. Francis of Sales, " and cultivate the first motions of the Holy Spirit."^[3]

Let us here inquire : How is he to act who is consulted in a doubt of this kind? Suarez replies : "The truth must be told openly to the one who asks advice. He whom the Spirit begins to move, must be helped, either to make him remain firm in his purpose, or to prevent him from resisting grace, and to induce him to merit, by prayers and other good works, more abundant graces."^[4] This should be the conduct especially of ministers of the Lord, who are God's coadjutors, (i Cor. iii, 9.)

Is it allowable, under pretext of trying their vocation, to keep languishing for a longtime in the world souls that begin to desire to abandon it ? Lessius says : "In this matter no more pernicious counsel could be given. What can be more opposed to right reason and to real prudence than to seek in so dangerous a way to know what in another way can be known more surely, and without any danger at all? The world is not the place to remain in order to test one's self. Fly as quickly as possible to some secure asylum."^[5]

St. Liguori has told us that "an intention is right or pure when we purpose to shun the dangers of the world, to make our salvation safer, and to unite ourselves more closely to God.":^[7] "However, we must not," says Suarez, "confound an intention with the occasion which prompts it. For, frequently, the desire to enter religion springs up in the soul on the occasion of some temporal misfortune, while afterward the motive which decides us to put this desire into execution is not the temporal misfortune, but the will to serve God. At times some failure, some sorrow, leads us to think on eternal goods, to despise everything transitory; and thus a man comes, little by little, to wish to seek after the things of heaven, and renounce all that is earthly. Therefore we should be slow to think lightly of the tendencies of a soul to the religious life, even when they arise on the occasion of temporal evils. It is then that these aspirations should be studied with greater attention. When a misfortune is only the occasion of a desire for a perfect life, it is no obstacle to a divine vocation. It is rather a means which God uses often to draw us to the practice of his counsels."^[8]

"God," says St. Liguori, quoting St. Francis of Sales, " has many ways to call his servants. Sometimes he makes use of sermons ; at others, of the reading of good books. Some were called by hearing passages of the Gospel read, as St. Francis of Assisi and St. Antony the Hermit; others, through the disgust, calamities, and afflictions which they experienced in the world, and which led them to fly from it. Although these latter come to God in bad humor with the world, they still withal give themselves to him freely and generously ; and such persons often rise to greater holiness than those who entered the service of God with more apparent vocations. Flatus relates that a gentleman dressed in the height of fashion, one day, did all in his power, when mounted on a superb steed, to win the admiration of some ladies who were near him. On a sudden, the animal threw him into the mud, and the poor man got up in a sorry plight. He was so much ashamed and confused at the accident he had met with, that he fell into a violent passion, and resolved on the spot to become a religious. He asked admission into an order, was received, and led a very holy life.^[9]

Can it be straightway said that a man is unfit for the religious state, because he has for some time led a life of sin, or still feels strong inclinations to sin ? As we have already seen, St. Thomas teaches that the religious state is suited for sinners who return to God. Experience, too, shows that, with good will and God's grace, men, very prone to anger or to other passions, have learned to practise all the virtues of religion in full perfection. Such men are bound in the world to avoid the defects to which their corrupt nature impels them : now, is it evident that they can triumph more readily amid the dangers of the world than in the religious life ? We must keep in mind the saying of a theologian cited by Suarez,--a saying that deserves to be noted as Suarez himself says, sententia notanda. It is this : " Every one should consider the religious state as suited to him, unless he has acquired a certainty of the contrary, either from solid reasons or from experience. "^[15]

"When any one enters religion, we are bound," says St. Thomas, " to presume that he is led by the spirit of God. To put a good interpretation on men's actions, is angelical ; to put a bad one, is diabolical.^[16] Besides, let us not forget that the decisive trial of a vocation is the noviceship prescribed by the laws of the Church. This method of testing a vocation is the best, and it is amply sufficient, as Lessius observes. It keeps away, as much as possible, all occasions and causes of temptation. It also furnishes every means that can protect and develop the precious seed. But, in trying a vocation amid the seductions of the world, the very contrary often takes place."^[17] "Why would you," adds Lessius, " remain among the obstacles and dangers of the world ? What have you to gain there ? Knowledge of the world and of its vanities. But, in general, it is hurtful to acquire such experience."^[18] Is it necessary to know evil in order to do good ?

Chapter 3: Rules when those about to choose a State have not even a Doubtful Vocation for the Religious Life

This follows from all that we have said. This young man is not bound to enter religion, since we suppose him not to have even the beginning of a vocation, and that his salvation is not morally impossible in the world. Nor is he bound to observe celibacy or to get married, since we suppose him not to be in any of those circumstances which render celibacy or marriage obligatory. Besides marriage, celibacy and the religious state are open to him, because, in our supposition, there are no impediments in his way, and he has all the aptitudes required by every one of these states. If, then, after having prayed, reflected, and consulted, he freely chooses one among these several states, taking care meanwhile to refer his choice to God, to have a right intention, and a will always to fulfil his duties, his choice will be a good one, and even meritorious, when the young man is in the state of grace. Should he marry, he will do well. " If thou take a wife, thou hast not sinned," says St. Paul. "He that giveth his virgin in marriage does well." (i Cor. vii, 28, 38.) Recall here the lawful ends to be kept in view in entering the marriage state: we enumerated them, Part I, Art. I, c. iv.

But let us advance a step further. He who would unjustly seek to prevent the above-mentioned young man from marrying, would be guilty of a grievous sin ;^[5] for he would rob him of a liberty given by God, and divert him from a holy state to which he has a right. But it would not be against any virtue nay, it would even be a laudable act, to tell that same young man, with St. Paul, that virginity is better than marriage. Celibacy is a counsel: it may therefore be counselled in this case under consideration. Much more may the religious life be counselled, since, even when engaged to be married, one has still a right to enter, and because it is still more perfect than celibacy. There is no need here to go into any proof of these propositions : we gave ample demonstration of them in the First Part. St. Ignatius says that out of the Exercises " it is lawful, and to be accounted meritorious, to persuade all those to embrace celibacy, religious life, and any other evangelical perfection, who, from the consideration of their persons and conditions, will probably be fit subjects."^[6] Where a man is free to choose the state which he considers suitable for him, he who seeks most purely to please God will assuredly receive the greatest graces. Hence, in accordance with the Exercises of St. Ignatius, and the Directory that accompanies them, we shall proceed to lay down rules calculated to make the choice of a state in the Christian life as perfect as possible.

Chapter 4: Rules to discover what is Most Pleasing to God, when a Person is Free to choose the State which he thinks Proper for himself

THE question to be met in the choice of a state of life is this : Must I confine myself to the commandments, or must I undertake the practice of the counsels ? If I choose the counsels, shall I practise them in the world or in the religious state ?^[1]

In order to answer this question, it is important that he who is about to make his choice should be free from every disorderly inclination, and be completely indifferent to everything ; having no other tendency than to follow the divine will, whatever it may be, as soon as it shall make itself known. To have a strong leaning toward riches, and little inclination for poverty, would not be a good disposition, and there would be no reason to expect much good from an election made in such a frame of mind. For, any inclination leading the soul away from the most perfect path, and drawing her to one less perfect, would impel the intellect to seek motives to strengthen still more this inclination, and the deliberation would issue in the soul's taking her own will for the will of God.^[2]

Many go wrong, says our illustrious guide, and take as a divine call what is only a badly made choice. A divine call is always pure, clear, and free from carnal affection and perverse desire.^[3] Therefore, he who is about to choose must have reached, by meditation on the example of our Lord and of his saints, such a state of indifference, as to be equally disposed to practise both counsels and commandments, or the commandments only, if such be the divine will.^[4]

St. Liguori speaks in the same way : " He who is not in this indifference, and still prays to God to enlighten him on the choice of a state of life, and who, instead of conforming to God's will, rather asks God to conform to him, resembles a pilot that pretends to wish his vessel to advance, yet in reality does not want it to stir : he first throws out his anchor, and then unfurls his sails. God does not shed his light on souls thus disposed. On the other hand, if he prays to God with generous indifference, and a resolution to follow his holy will, God will show him clearly what state is best for him."^[5]

Indeed, the best disposition for the choice of a state is not to be as ready to follow the counsels as the commandments, but even to be more inclined to what is most perfect.^[6] "It is to be observed," says St. Ignatius, "that, when we perceive that our affections are opposed to perfect poverty, which consists in detachment from, and readiness to quit, all things, and that they rather incline to riches, it is very profitable, in order to rid ourselves of such affections, to ask God, even though the flesh resist, that he would call us to poverty. Meanwhile, we should preserve our will free, so that we may in the end go the way which is the more suitable for the service of God."^[7]And truly, even though one were not to choose the state of perfection, because, perhaps, he is not called to it, this perfect disposition not only can do no harm, but must prove even very beneficial to the soul. Hence, during the spiritual exercises, the most perfect way is set before men as one that should be desired and asked of God. In this connection we call attention to the following saying of St. Ignatius, which is found in one of his writings : " He who directs another during a retreat, must so dispose him as to make him as ready to follow the counsels as the commandments. Indeed, then, we should have, as far as depends on us, greater readiness for the counsels, where the observance of them will contribute more to the glory of God. For, more evident tokens are required to decide that God wishes a soul to remain in the state of the commandments alone, than to believe that soul called to follow the path of the counsels ; for our Lord has very clearly exhorted men to embrace the counsels."^[8]

These grave principles apply chiefly, it seems to us, to persons who have received from heaven more than ordinary talents. " Much shall be asked from him who has received much " (Luc. xii, 48), says our Lord. What we have received is not to be buried in the earth : now, St. Gregory tells us that we bury our talents when we devote them solely to earthly objects : Talentum abscondere est acceptum ingenium terrenis actibus implicare. (Hom. ix, in Evang.) In order to foster in the soul a disposition to embrace what is most perfect, we must be careful to meditate on the life of Christ; for, without such meditation, we will not make a good choice of a state of life, and will only hurt ourselves. Meditation strengthens the soul ; it enlightens it, lifts it above the earth, makes it fitter to know and do God's will, and to beat down every obstacle. The soul that gives up meditation is weak and in darkness.^[9] "Lastly, let him who is choosing a state remain in deep recollection during his deliberations. Let him close the gates of his senses, and banish from his mind every other thought. Let him give no ear to any other voice than that of heaven. This means, first, that the soul should not allow itself to be distracted ; that it should bury itself only with its election, attend to it alone, and put aside every other interest. Secondly, it means that, during this deliberation, the soul should consider only heavenly motives ; that is, it should reject all reasons suggested by flesh and blood, and should not permit itself to be influenced by any human and earthly consideration. Every thought must start from and be based solely on this principle : the desire to glorify God and to do his holy will. This gives the soul great confidence that God will not allow her to be deceived. For, since she seeks him sincerely and with all her heart, he will never turn away from her, because his goodness is too great, and his love for his creatures is so boundless, that he often goes to meet those who flee from his face. Yet, though the choice is excellent when made out of love for God, nevertheless, if, as we already stated, any other motive combines to bend the soul in the same direction, the choice is not ill-made on that account, provided this secondary motive is not in opposition with faith or the divine will, and that it is good in itself; as, for instance, one s own consolation, quiet of mind, health, or some similar incentive. But this latter motive must not be the chief one, nor chiefly influence our decision ; and, besides, it must be subordinated to the love of God."^[10]

Chapter 5: Three Times Suitable for making a Right Choice

Whenever a soul is thus acted upon by grace, he who directs her must teach her the meaning of spiritual consolation and desolation.^[5] Spiritual consolation is recognized by the following signs : The soul, under the action of interior emotions, is on fire with love for God, and can love nothing created save in view of him. Tears flow, stirring up that divine love, whether they flow from grief for sin, or from meditation on the passion, or from any other cause whatever that tends directly to the glory and service of God. We may also give the name, spiritual consolation, to any increase of faith, hope, and charity, and also to every joy which is wont to incite the soul to the meditation of heavenly things, to the desire of salvation, to the possession of rest and peace with God.^[6]

We call spiritual desolation any darkening and disturbance of the mind instigating to low and earthly things ; also, every disquietude and agitation or temptation, which moves to distrust concerning salvation, and expels hope and charity, whence the soul finds herself all torpid, lukewarm, sorrowful, and, as it were, separated from her Creator and Lord.^[7]

To know, therefore, what side we have to choose, we must examine to what spiritual consolation and peace of mind incline us, when they make themselves felt in the soul ; and also to what desolation inclines us. The evil spirit is wont to excite confusion in the soul, to overwhelm it with pusillanimity, sadness, and torpor. The good spirit, on the other hand, brings joy to the soul, and acts upon her, and influences her during consolation.^[8] It is to his voice that we must listen, while closing our ears entirely to the suggestions of the Evil One. When we find ourselves impelled toward the vanities of the world, to the enjoyments of sense, to useless desires, we may be sure that it is the bad spirit who is speaking to us, and we should drive him off with indignation.^[9]

The third rule. Ask yourself: "If I were about to die, how would I wish to have decided ? It is clear that I should now choose what at the hour of my death I would wish to have done."

The fourth rule. Seriously say to yourself: " When I shall stand before the judgment-seat of God, what shall I wish to have done? That I shall now choose immediately, so that I may appear with greater security before my Judge."

Remark. Having carefully observed these four rules, the election is to be concluded and offered to God for his approval.^[17]

When, in following both of these methods, we obtain the same result, it is a proof that the choice has been well made.^[18] It is good to put in writing the reasons for and against the matters on which we deliberate, because thereby the truth becomes clearer and more striking.^[19] These reasons are afterward to be submitted to our spiritual director.

These last two methods given by St. Ignatius afford the surest means of making a right election. If, to the reasons furnished by the intellect for embracing perfection, be added experience of the dangers to be met with in the world, so as to make us sensible that salvation runs great risks there, we can act with much more certainty in our determination.^[20]

Chapter 6: How to act after an Election

When we have to deliberate, not on the choice of a state of life, but on some undertaking, as, for instance, on accepting or refusing some office, we should keep to the rules laid down in the foregoing chapter, taking care always for this is a capital point to act in view of God's glory and not for earthly interests.^[2]Who does not deplore the sad neglect of this principle in our days ? Passion, human advantages, drive men into careers fraught with danger for salvation, and that for some trifling and perishable gain. Who can tell the amount of evil that flows from such conduct?

As in the time of St. Gregory, so in our own day there are many avocations which a man can scarcely, or even not at all, take upon himself, without committing sin: "Sunt pleraque negotia, quae sine peccatis exhiberi aut vix aut nullatenus possunt" (Hom. 24, in Evang.) Therefore, after his return to God, a man must be exceedingly careful not to expose himself anew to anything that would lead him into sin.

Cloistered houses have the immense advantage of shutting out all occasion of sin that is to be found in the world. Those who, in the world, have learned to know their weakness, do well in preferring them as their place of rest, and as a port after shipwreck. The approbation of the Church is the basis, the support, and the strength of religious societies. Happy the associations that have received this blessing, the value of which cannot be too highly esteemed ! When, in accordance with the rules we have given, a person has chosen the order in which he is to pass his days, he must still be on his guard against inconstancy and negligence in following his vocation. "He who has made a good choice," says St. Ignatius, "has no reason to recall it, but should endeavor to strengthen himself in it more and more."^[14] To give up a greater good is, according to St. Thomas, an act of imprudence. A salutary project which has been determined on, cannot be abandoned without some defect and error on the part of reason, from the fact that it rejects what it had deliberately accepted.^[15]

To renounce the religious life after a prudent determination to embrace it, is to rob one's self of the greatest good.

It is a duty to respect all the serious impediments that we have enumerated ; but it is an error, or at least a weakness, to stop at obstacles arising from unjust opposition on the part of parents, from excessive natural affection, from a groundless fear of not persevering, or of falling into greater sins in the religious state ; or, finally, from a misconceived humility that, on account of past sins, makes a person deem himself unworthy of the state of perfection. We should, therefore, rise up bravely against obstacles coming from men, or from our own want of courage. If the combat terrifies us, let the reward that is in store for us stimulate our ardor.

" When the hour has come to carry out our vocation to the state of perfection, a difficulty sometimes arises. In things painful to nature, human weakness keeps us back as much as possible. It seeks reasons to justify its delays and to deceive itself. 'The grace of the Holy Ghost knows nothing of such delays,' says St. Ambrose. We should follow the example of the apostles, who abandoned directly their nets and their relations. We should reason in this way : If I am one day to embrace perfection, why not do it now? If I do not take it up immediately, perhaps I shall never do so. For, at present, I am under the influence of grace, I feel its assistance : that grace may very easily grow weak, and then it would be more difficult for me to resist nature and the Evil Spirit. "^[16] But there are some whom God really calls to the path of Christian perfection, and yet there are excusable hindrances in their way. For instance, a young man needs to recruit his health ; a young woman is only eighteen years of age, and she must wait until her twenty-first year, because the convent that she intends to enter will not accept her before she is of age, as her parents now refuse their consent. Or again, it is a young man who cannot leave his parents in their present extreme need. In cases of this kind, here is the advice given by St. Liguori :

"He who is absolutely forced to wait, should spare no pains, in order to preserve his vocation, since it is the richest treasure he can own. There are three means to preserve a vocation: discretion, prayer, and recollection. Generally speaking, one's own vocation should be kept secret, and made known to no one except a confessor; for people of the world usually make no scruple about telling young persons called to the religious state that God can be served in all conditions of life, even amid the seductions of the world ;and, what is most astonishing," says the holy doctor, " is that such remarks come from priests, and at times even from religious. Hence, my dear brother, if God inspires you to give up the world, take care not to make it known to your parents. Be satisfied with the blessing of the Lord. For the same reason do not let your friends know your vocation, because they would make no difficulty about inducing you to give it up, or at least about publishing your secret, which would thus come to the knowledge of your parents."^[17]

http://en.wikisource.org/wiki/Vocations_Explained:_Matrimony,_Virginity,_The_Religious_State,_and_the_Priesthood#CHAPTER_III:_MATRIMONY_-_IS_IT_A_VOCATION.3F

Views of St Ignatius and St Francis de Sales.

Q. What should be done by a person who thinks of entering the religious state, but fears that he may not be called to it by Almighty God? A. St Ignatius, the founder of the Jesuit Order, gives an excellent answer to this question. He says: "If a person thinks of embracing a secular life, he should ask and desire more evident signs that God calls him to a secular life than if there were question of embracing the evangelical counsels; for Our Lord Himself has evidently exhorted us to embrace His counsels, and, on the other hand, He has evidently laid before us the great dangers and difficulties of a secular life; so that, if we rightly conclude, revelations and extraordinary tokens of His will are more necessary for a man entering upon a life in the world than for one entering the religious state."

Q. Is this doctrine of St Ignatius supported by Sacred Scripture? A. This doctrine is in perfect harmony with the teaching of the Scriptures. Our blessed Lord says: "Woe to the world because of scandals;" and St John, the beloved disciple, says: " If any man love the world, the charity of the Father is not in him; for all that is in the world is the concupiscence of the flesh, and the concupiscence of the eyes, and the pride of life."

Q. Can you quote other reliable authority on this matter of uncertain vocations? A. Yes; Lehmkuhl, a standard theologian, says; " In order that a person may safely embrace the religious state probable signs of a vocation are sufficient, together with a firm will of fulfilling the obligations to be assumed."

Q. What does St Francis de Sales teach on this point? A. On this subject St Francis de Sales says: "To have a sign of a true vocation it is not necessary that our constancy be sensible; it suffices if our good intention remains in the superior part of our soul. And therefore we must not judge that a vocation is not a true one if a person does not feel sensible movements."

Q. What if this divine call should change to coldness and repugnance? A. St Francis de Sales answers: "It is enough that the will remains firm in not abandoning the divine call, and also that some affection remains for this call, even though a person should feel a coldness and repugnance which sometimes cause him to waver and to fear that all is lost."

Q. What does St Francis de Sales say about expecting direct proofs from God? A. St Francis says: "To know whether God will have a person become a religious it is not to be expected that God Himself should speak, or send an angel from heaven to signify His will. It is not necessary that ten or twelve confessors should examine whether the vocation is to be followed. But it is necessary to correspond with the first movement of the inspiration, and to cultivate it, and then not to grow weary if disgust or coldness should come on. If a person acts thus, God will not fail to make all succeed to His glory. Nor ought we to care much from what quarter the first movement comes. The Lord has many ways of calling His servants."

2. "There are very many who cannot enter heaven unless they abandon all things." ST GREGORY THE GREAT.

6. "you run well, but out of the way; he who does little, but in the state to which God calls him , does more than he who labours much, but in a state which he has thoughtlessly chosen; a cripple limping in the right way is better than a racer out of it.. ST AUGUSTINE.

7. "In the world there is a vast number of women who damn their souls; the number of those who damn their souls in convents is very small." ST LIGUORI.

Q. Why is retirement, or seclusion from the world, necessary in order to preserve the grace of a religious vocation? A. Because an apparently trifling circumstance often causes the loss of such a vocation. A day of amusement, a discouraging word, even from a friend, an unmortified passion, or a conversation, especially with a person of the opposite sex, often suffices to bring to naught the best resolution of giving one's self entirely to God.

Q. Why should a vocation to the religious state be followed promptly? A. St John Chrysostom, as quoted by St Thomas, says: "When God gives such vocations, He wills that we should not defer even for a moment to follow them; for when the devil cannot bring a person to give up his resolution of consecrating himself to God, he at least seeks to make him defer the execution of it, and he esteems it a great gain if he can obtain the delay of one day, or even of one hour."

"Because," continues St Liguori, "after that day, or that hour, other occasions presenting themselves, it will be less difficult for the devil to obtain greater delay, until the person, finding himself more feeble and less assisted by grace, gives way altogether, and loses his vocation."

St Jerome gives this advice to those who are called to quit the world: "make haste, I beseech you, and rather cut than loosen the rope by which your bark is bound fast to the land;" that is, break at once all ties that bind you to the world.

Q. What other reason may be given why a religious vocation should be followed promptly? A. Like other graces, the grace of a religious vocation is transient; it may be offered today, and if not accepted, it may be withdrawn tomorrow: "Today if you shall hear His voice, harden not your hearts."

turns away thy thoughts from that which is really important

2009-10-15T12:07:00.000-07:00

Meditation for July 10th:

II. Consider secondly, that even though no harm were to come to thee by the acquisition of those posts which thou spendest thy life in striving after, there would still be harm in seeking after them. And the reason is, that this seeking after them turns away thy thoughts from that which is really important, that is, the business of thy eternal salvation; and how many doubts are there about that business ! Thou art ignorant what things most tend to ensure it, " what is profitable" for thee; and consequently, thy one only study should be concerning a matter so important. This is the point on which all thy anxiety, all thy thoughts, all thy words, all thy desires ought to be centred, while, on the contrary, by seeking after things in the world which are difficult of attainment, such as lofty position, thou necessarily must neglect what is important for what is unimportant. Is it not better to devote to the good of thy soul the pains and anxiety which thou didst so eagerly devote to things of this world? "What needeth a man to seek those things that are above him, whereas he knoweth not what is profitable for him in his life, in all the days of his pilgrimage ? " A traveller does not waste his time on the road in useless employments; he concerns himself only with his object, which is to get safe to his country. This is what he thinks of, speaks of, inquires after; he does not trouble himself at all about other things. On the journey he is contented with an ordinary lodging, ordinary clothing, ordinary food, with attendance even less than ordinary; and why? because there is no time to lose, he is a traveller. And thou, too, art a traveller on earth, thou knowest this, and thy country is Heaven. Spend thy time then in learning what it is important to learn, what is the surest way of reaching it. As to the rest: " What needeth a man to seek those things that are above him, whereas he knoweth not what is profitable for him in his life ?" If he did know " what is profitable," that is, what is profitable for the attainment of everlasting salvation, then, indeed, there would be less harm in employing his time in other things; but as he does not know it, he should take pains to learn it. This only is important: " But one thing is necessary."1

And this is why the Wise Man does not say, " What advantage is it for a man to seek those things that are above him," but "what needeth a man to seek" them? Because he takes for granted that a man has no business on earth but that which is necessary, namely, to work out his everlasting salvation.

III. Consider thirdly, that besides all this, there is the additional consideration that the time is short, for it is not a question of ages, but merely of days, which make up the sum of thy life. How, then, canst thou waste it in seeking after anything but that which ought to be sought for ? In a besieged city men buy water, because it is scarce, at a high price: so too is it with corn in a time of famine, hay in a time of drought, iron in time of scarcity; and all goods, in the same way, however common, rise to a high price if they are scarce. How is it, then, that time alone does not rise in value with thee, when it is, in itself, so precious?
...

Prayer to St. Aloysius for the virtue of Purity

2009-10-13T19:23:00.000-07:00

rob thee of thy time by inviting thee to idle amusements

2009-10-12T23:41:00.000-07:00

Meditation for Sept. 12th (pg. 291 - 294) on redeeming time:

IV. Consider fourthly, who these assassins are, from whom thou hast to redeem thy time for the future, so as not to lose it. They are the same who have so often robbed thee of it in the past—the men amongst whom thou art living. These may be divided generally into two classes, friends and enemies. The former very often try to rob thee of thy time by inviting thee to idle amusements; do thou redeem it, even at some cost, even by letting them think thee uncourteous. The latter try to rob thee of it by persecuting thee; they excite disputes about thee, they distrust and importune thee, almost endeavouring to compel thee to lose much time in defending thyself. Do thou redeem it from them also, even though it should be with some considerable loss of reputation or property. " Lose something," so was St. Augustine often wont to say, " so as to redeem time which thou mayest spend for God."1 This is what is meant by "redeeming the time." And how wise is the man who acts in this way ! Yet there are few who understand this; most men consider every other temporal good more valuable than time, whereas time is really more valuable than every other temporal good, because the eternal good may be purchased at last by a man of sound mind without anything else ; but without time it is impossible.

Rules for living well by St. Leonardo of Port Maurice

2009-10-12T11:53:00.000-07:00

From The hidden treasure: or, The value and excellence of holy mass.

RULES FOR LIVING WELL

He who desires to be saved, lives according to rule, and establishes an arrangement of his time with a view to devotional exercises. Dearest reader, if you wish to maintain yourself in the grace of God, never abandon these brief exercises which I now propose to you.

Choose for yourself a good confessor, to whom you may confide the treasure of your soul. Go often to him, to give an account of your conscience, and do not change him by mere caprice or fickleness.

Every morning offer to the Lord all the good works of that day, all its labors and sufferings, and all your actions, in union with the merits of Jesus Christ.

Offer all your actions to the Most Holy Trinity, to Mary, ever Virgin, and to all the blessed of Heaven, in suffrage for the Souls in Purgatory.

Form the intention to gain the Indulgences obtainable by prayer or act during the whole day.

Avoid sloth, bad company, dangerous conversations, and games; remembering that time passes and never returns, that you have a soul, and that if you lose your soul, you lose all.

Every Morning

When as yet scarcely awake, give your very first thought to God; while dressing keep reciting vocal prayers, and recommend yourself to God - then say upon your knees: "Most Holy Trinity, I believe that Thou art present with me; and I adore Thee. I thank Thee for having preserved me during the past night; I offer to Thee all my actions. My God, my love, Goodness Infinite, and worthy of all love, assist me this day; keep me free from sins and dangers; hold Thy hands above me, and preserve me from betraying Thee.

Then say three Glorias to the Most Holy Trinity, one Pater to Jesus, three Aves to Mary, and beseech her to guard you under her mantle; offer all your senses and faculties to Jesus and Mary.

Act of Faith

O my God, Infallible Truth, I believe all that Holy Church teaches, because Thou hast revealed it. I believe in the Most Holy Trinity, Father, Son, and Holy Spirit, three Persons, and one God, Who punishes the wicked, and rewards the good. I believe that the eternal Son of God made Himself man, and died to save my soul; that He rose again from the dead, exists in Heaven, and in the Most Blessed Sacrament; bears the name Jesus Christ; is the Judge of the living and the dead; and that it is He Who instituted the holy Sacraments as means of pardon and sanctification. I thank Thee that Thou hast made me a Catholic. Grant me the grace that I may live and die entirely Thine, and ever exclaiming, O blessed faith of Jesus Christ!

Act of Hope

My God, my hope, my ever faithful God, mighty and compassionate, trusting in Thy promises, I hope to obtain from Thee, through the Blood of Jesus Christ, the pardon of my sins, the virtues of sanctity, and the glories of Paradise.

Act of Charity

My God, my love, Father, and Spouse of my soul, Supreme and Infinite Good, I love Thee with my whole heart, because Thou art worthy of all love. I love Thee more than my life, and for love of Thee I love my neighbor as myself. O God, would that I could love Thee as the seraphs love Thee. Would that I were able at the cost of my blood, to make all the world to know and to love Thee.

Act of Contrition

O God, my beloved, Thou hast created me to love and to serve Thee, and I, ungrateful, have done nothing but offended Thee. I am confounded; I repent. Infinite Goodness, would that I had never offended Thee! Would that I might die of sorrow! Pardon me, my Jesus, by the Blood which Thou hast shed for me! I promise to love Thee forever, and never to repulse Thee by sin again.

Then make a half-hour's mental prayer, or at least during quarter of an hour, upon the Passion of Jesus, and upon the last things, death and judgment.

Never omit to hear holy Mass every morning. It is an infinite treasure, and will be infinitely profitable to you.
Afterward you will go to your affairs, often recalling your thoughts to God, Who is ever present beside you.
At table give a thought to God, and act upon the resolution of eating in order to live and serve your God. Practise some little mortification at each meal. Then thank the Lord.

In the Course of each Day

Give a short time to prayer; visit the Most Holy Sacrament and our Blessed Lady. Read some devout book, and do some good to your neighbor. Recite five Paters, Aves, and Glorias to the wounds of Jesus, and beseech Him to pardon your sins, remove your corruptions, and bestow upon you virtues; that He may grant you perseverance, and fit you for Paradise. Repeat also three Paters, Aves, and Glorias to the Most Holy Trinity, with three acts of love, in gratitude for the graces granted to Mary, to the Saints, and to yourself. Recite devoutly the third part of the most holy Rosary, with Litanies. When you meet acquaintances, use for salutation, All praise to Jesus Christ and Mary! and in reply, Forever! You will thus gain many Indulgences.

In the midst of your work or business, lift up your mind from time to time to that God Who is ever present with you. Collect your thoughts, and with some short prayers recommend yourself often to Him.

Every Evening

If you are head of a family, collect your household. Join with them in prayers for a short time, and then say the most holy Rosary with them. Before going to bed, examine your conscience thus:
1. Place yourself in the presence of God, and thank Him for all the benefits received from Him, more especially those of the bygone day.
2. Entreat for light to know your sins, and for graces whereby to amend.
3. Examine yourself as to the sins of the day.
4. Ask pardon of God with all your heart, and promise never more to offend Him, and to fly from all the occasions which have proved themselves most dangerous to you.
5. Pray to the Lord to protect you during the coming night, and offer every breath you draw as an aspiration to Jesus.
6. Repeat three Aves to Mary, and a Pater in honor of your Angel Guardian. Repeat the acts of Faith, Hope, Charity, and Contrition, already given.

Sleep with some holy picture or image near you.

Let no worldly thought enter or remain in your mind. If you wake, pray to Jesus, and invoke Mary.

Every Week

Receive with all devotion the Most Holy Sacrament. Give a sincere account of your conscience to your spiritual Father. Frequent some devout congregation or confraternity of Mary. Fast or practise some abstinence beyond the law of the Church on Friday or Saturday.

Every Month

Choose some of the Saints, or some choir of Angels, for special advocates during it. Select some special virtue in which particularly to exercise yourself. Go into retirement during one day, in order particularly to revise and probe your conscience. Undertake to discover your dominant passion, and lay down for yourself particular methods for overcoming it. Prepare during that day for dying well; arrange for the departure of your soul; make a most exact confession, and all those solemn protests of entire submission, devoted resignation, of generous confidence, of ardent desire, of prostrate penitence, of faith, of hope, of charity, and all the supernatural acts of the soul, which befit the dying Catholic.

Every Year

Go through the spiritual exercises during eight days, attending only to God and your soul. Make a general confession, and determine on the details of a more effective pursuit of a holy course of life during the remainder of your days on earth.

The Rule of St. Gabriel of Sorrowful Mother

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I will keep my rule, even the smallest.
I will not neglect any of my spiritual exercises.
Shun idleness.
I will be punctual.
I will obey the sound of the bell as though it were the voice of God.
I will receive all things from the hand of God, as being sent by Him for my own personal benefit.
I will profit by every occasion for mortification that may occur.
I will fulfill exactly my ordinary duties, mortifying self in whatever would prove an obstacle to perfect obedience.
I will mortify my eyes and my tongue.
I will not leave my cell without necessity.
I will not inquire after anything through curiosity.
I will check my desire to talk.
I will increase the number of such like acts daily.
I will not take any food outside of mealtime.
I am poor and I should act accordingly.
I should be willing to put up with any inconvenience gladly.
I will not eat with avidity, but rather with reserve and with modesty, subjecting my appetite to reason.
I will mortify myself in ordinary things and whatever I feel inclined to do, saying in my heart: "O my God, I will not do this thing through mere inclination, but because it is thy will".
I will be reserved toward those to whom I feel most inclined, prudently avoiding their presence and conversation.
I will not utter a word that might, in the least, turn to my praise.
I will not take pleasure in any praise bestowed upon me.
I will never excuse myself when I am blamed or corrected, nor even resent it interiorly, much less put the blame upon others.
I will never speak of the faults of others, even though they may be public, nor will I ever show want of esteem for others, whether in their presence or in their absence.
I will not judge ill of anyone.
I will show the good opinion I have of each one by covering up his faults.
I will consider everyone my superior, treating all with humility and reverence.
I will rejoice at the good done by others.
I will not permit myself to become interested in vain and useless things.
I will rejoice at the success of others.
I will practice charity and kindness, assisting, serving and pleasing all.
I will shun particular friendships, so as to offend no one.
Every morning and evening I will practice some act of humility, and gradually increase the number.
I will close my heart against disquiet of any kind.
I will suppress immediately all emotions of impetuosity and all affections that might cloud my mind, even lightly.
I will obey the voice of the Superior as if it were the voice of God himself.
In my obedience I will neither examine the why nor the wherefore.
I will conform my judgment to that of my Superior.
I will not employ time in conversing about purely worldly matters.
"Faithfulness in little things" is the motto I will always follow in my efforts to reach holiness.
I will try to reproduce in myself whatever I see edifying and virtuous in the conduct of others.
I will give to God the best that I have -- the entire affection of my heart.

think you can associate with the female sex without sin

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Life of St. Columban

8. For as he was still meditating upon his purpose, he came to the dwelling of a holy and devout woman. He at first addressed her humbly, afterwards he began to exhort her, as far as lay in his power. As she saw the increasing strength of the youth she said : "I have gone forth to the strife as far as it lay in my power. Lo, twelve years have, passed by, since I have been far from my home and have sought out this place of pilgrimage. With the aid of Christ, never since then have I engaged in secular matters; after putting my hand to the plough, I have not turned backward. And if the weakness of my sex had not prevented me, I would have crossed the sea and chosen a better place among strangers as my home. But you, glowing with the fire of youth, stay quietly on your native soil ; out of weakness you lend your ear even against your own will, to the voice of the flesh, and think you can associate with the female sex without sin. But do you recall the wiles of Eve, Adam's fall, how Samson was deceived by Delilah, how David was led to injustice by the beauty of Bathsheba, how the wise Solomon was ensnared by the love of a woman ? Away, O youth ! away ! flee from corruption into which, as you know, many have fallen. Forsake the path which leads to the gates of hell." The youth, trembling at these words, which were such as to terrify a youth, thanked her for her reproaches, took leave of his companions and set out. His mother in anguish begged him not to leave her. But he said : " Hast thou not heard, ' He that loveth father or mother more than me is not worthy of me?' " He begged his mother, who placed herself in his way and held the door, to let him go. Weeping and stretched upon the floor, she said she would not permit it. Then he stepped across the threshold and asked his mother not to give way to her grief ; she would never see him again in this life, but wherever the way of salvation led him, there he would go.

read spiritual books only

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I will take the example of another Doctor of
the Church, the great St. Jerome. He tells us of himself that,
when he had forsaken the pomp and pride of Rome, he withdrew
to lead a hermit's life in the holy places of Palestine. Here he
spent his days and nights in watching and prayer, in weeping,
fasting, and doing severe penance. Yet, amid the holy rigours of
a life so fervent and penitential, he had clung to one defect which
greatly impeded his spiritual advancement, and this was an over-weening
passion for profane literature, and a kind of aversion for
the reading of the sacred writings, on account of what seemed to
him their unpolished style ; for he attributed to the sun as he
confesses with great self-reproach what was in very truth nothing
but the fault of his own eyes. Almighty God, meanwhile, fore-seeing
that without the aid of holy books the Saint would never
reach that height of sanctity for which he was destined, administered
a remedy, very harsh, no doubt, but well adapted to make
him aware of his fault. He sent a grievous sickness which soon
brought the solitary to the brink of the grave. As he was lying
at the verge of death, God called him in spirit before His tribunal.
The Saint being present, heard the Judge ask him who he was.
He answered, unhesitatingly, "I am a Christian ; I hold no
other faith than Thine, my Lord, my Judge." " Thou liest," said
the Judge ; " thou art a Ciceronian ; for where thy treasure is
there thy heart is also." He then ordered him to be severely
scourged. The servant of God shrieked with pain as he felt the
blows, and begged for mercy, repeating with a loud voice : Have
mercy upon me, O Lord, have mercy upon me. Meanwhile, they
who stood round the throne of that angry Judge, falling on their
faces before Him, began to plead on behalf of the culprit, implored
compassion for his youth, and promised in his name that his fault
should be corrected. Then St. Jerome, smarting as he was with
the pain of the hard strokes that he had received, and who would
gladly have pledged much greater things, began to promise and
to swear with all the ardour of his soul, that never again would
he open profane and worldly books, but that he would read
spiritual books only. As he uttered these words he returned to
his senses, to the amazement of the bystanders, who had believed
him to be already deceased. The holy Doctor concludes the
narration of this sad history with these words : Let no one fancy
that it was an idle dream, like to those which come to cheat our
minds in the dead of night. I call to witness that dread tribunal
before which I lay prostrate, that it was no dream, but a true
representation of a real occurrence ; for when I returned to
myself I found my eyes swimming with tears, and my shoulders
livid and bruised with those cruel blows. He tells us, finally,
that after this warning he devoted himself to the reading of spiritual
books with the same diligence and zeal which he had before
bestowed upon the works of profane writers. It was thus that
Almighty God induced him to apply to that study of divine things,
which was so essential to his own perfection, and destined to do so
much good to the whole Christian world.

Scaramelli http://www.archive.org/stream/directoriumascet01scaruoft/directoriumascet01scaruoft_djvu.txt

Practice of all the Saints, continually to afflict and chastize their bodies

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give alms mainly in food and clothing, not in money which can be ill-spent.

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pretend to live chaste amidst softness, ease, and continual gratification of the sense

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with cheerful and mild countenance

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vice of curiosity

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weak souls that find everywhere in the world proximate occasions for offending God mortally

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States of Christian Life and Vocation, According to the Doctors and Theologians of the Church by Jean-Baptiste Berthier

CHAPTER V. IS THE RELIGIOUS STATE OBLIGATORY.

There are also weak souls that find everywhere in the world proximate occasions for offending God mortally, and for whom religion would be a secure haven against tempests, an escape after spiritual shipwreck. In reference to this matter, we read as follows in St. Liguori : " If one thought that, by remaining in the world, he would lose his soul, either because he has experience of his weakness amid the dangers of the world, or because he does not find there the assistance that the religious state offers, he could not be excused from grievous sin were he to remain in the world, since he thereby would put himself in serious danger of losing his soul."

CHAPTER VI. IS THE RELIGIOUS STATE A COUNSEL.

Although a reasonable cause suffices for putting off the execution of such a vow, yet care is to be taken lest delays should bring on entire faithlessness, and we should fear the sins that may be committed in the world. A long delay, having no excuse in its favor, would be grievously sinful. He who vowed to enter religion, but has not succeeded in gaining admission, though he took all the necessary steps to secure it, is freed from the obligation of his vow, provided he has no hope of gaining admission at some future day.^[12]

CHAPTER VII. IS IT ALLOWABLE TO EXHORT PERSONS TO ENTER RELIGION.

"If we knew a place unhealthy and subject to pestilence, would we not withdraw our children from it, without being stopped by the riches that might be heaped up in it, or by the fact that their health had not as yet suffered, and might, perhaps, be secure in it from all danger? And yet, now that so deadly a contagion has overspread everything, not only are we the first to push these same children into the chasm, but we even drive away as impostors those who would fain keep them back from destruction."^[4]

What are you doing under the paternal roof? ...even if your father were to throw himself across the threshold of your house, step over the obstacle, and with unquivering eye rush to take your place under the standard of the cross. Our heart is not of iron, nor are our feelings dead ; your grandmother, your tutor, who, next to your father, has a claim on your filial affection, exclaim, 'Wait a while until we are dead ; bury us before you go'--love for God and fear of hell easily break all chains. O solitude, all spangled with the flowers of Jesus Christ! O solitude, wherein are shaped the stones that build up the city of the great King! Blessed retreat where one enjoys familiarity with God ! Brother dear, what are you doing in the world, which is so far less than you? How long more shall the paternal roof shelter your head ? Will you tarry much longer in the smoky prison of cities ? Do you fear hardship? And what athlete was ever crowned without a struggle ? It is my love for you, O brother ! that has urged me to say these things, to the end that, on judgment-day, you may share the glory of those who now live amid the holy rigors of penance."^[5]

But there is nothing more striking than the example of St. Bernard. The details are taken from the best historians of his admirable life.^[7] This saint in the flower of his youth, at

the age of twenty, began to feel the impulse of grace drawing to retirement from the busy

world. He not only triumphed over the opposition of his family, but drew to his purpose

his uncle and his brothers, and took with him to Citeaux thirty of the noblest gentlemen

of his country.

St. Liguori: In the world it would be difficult for you to keep yourself in the grace of God. What I say to you, I repeat to all young women who come to ask my advice. I always remind them that, such is the corruption of the world, they will meet in it a thousand hindrances to their salvation. You should then fear to abandon Christ for the world.

refuse himself what is allowable, because he often indulged in what was forbidden.

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States of Christian Life and Vocation, According to the Doctors and Theologians of the Church by Jean-Baptiste Berthier

St. Paul, who among the apostles was the last to be converted to Jesus Christ, embraced evangelical perfection immediately after his marvellous conversion. Many new converts to the faith of the Church enter the religious state soon after their reception into the fold of Christ. Who would be so bad an adviser as to recommend them to remain in the world rather than seek in a monastery a shelter for their baptismal grace? Who but a silly man would attempt to make them alter their holy resolves ? This suffices, then, to show how ridiculous it is to pretend that we should keep away from the religious life all those who have not for a long time observed the commandments of God. "^[3]

As to repentant sinners, it is plain that, even after the most grievous sins, they may enter the path of the counsels. Furthermore, to speak properly, it is especially befitting for them to undertake the life of the counsels. For one has all the more reason to refuse himself what is allowable, because he often indulged in what was forbidden. And the more grievous the harm we have done to ourselves by sin, the more we ought to increase our gains by repentance. For this reason Pope Stephen, writing to one Astolphus, who had been guilty of heinous crimes, said to him : " Follow our counsel : enter a monastery." We might adduce, in support of this doctrine, many examples of the saints. Several of them, after a life of terrible sin, began immediately to practise the counsels, and shut themselves up in the most austere monasteries, without devoting any previous time to the commandments.^[4] " When people tell us that, before entering on the counsels, one should have a habit of keeping the commandments, it is as if they said that we should first keep the commandments imperfectly before trying to observe them fully which is a foolish assertion. Who, then, is senseless enough to stop one that wishes to love God and his neighbor perfectly, and first restrict him to imperfect charity ? Have we to fear lest a man should reach too soon perfect love for God ?

" Again, who will bid him that seeks to observe continence or virginity, begin by living chastely in the married state? Who would dare to advise a person desirous of embracing poverty for the sake of Jesus Christ, first to live amid riches and observe the laws of justice, as if the possession of wealth were a preparation for the practice of poverty, whereas, on the contrary, wealth throws many obstacles in its way? Are we bound to say to a young man : Live among persons of the opposite sex or among libertines, so as to form yourself to chastity , which you will afterward observe in religion as if it were easier to cultivate that virtue in the world than in the cloister? Those who parade such a doctrine resemble generals that, at the very outset, would expose to the severest shocks of war raw recruits that have only recently been drafted into the army.

" Yet we are willing to grant that those who, in the world, have faithfully kept the commandments will afterward be able to make greater spiritual progress in religion ; but if, on the one side, the observance of the commandments in a secular life makes a man fitter for the practice of the counsels, on the other, the habit of secular life is an obstacle to the practice of perfection.^[5] The religious state is a school that draws us away from evil, and conducts us more easily to perfection. Persons of feeble virtue, and but little versed in the fulfilment of God's law, have greater need than others of the means of preservation which the religious life affords : it is easier for them to shun sin in religion than it would be were they living under the freedom of the world.^[6] Religious observance, at the same time that it removes the hindrances to perfect charity, also does away with the occasions of sin ; for it is evident that fasting, watching, obedience, and other exercises of the same nature, keep a man from the excesses of intemperance, from failing in chastity, and from every other kind of sin. Entering religion, therefore, is an advantage, not only to those who have long fulfilled the commandments, since it leads them to far greater perfection, but for those also who have not done so, because, thereby, it is easier for them to keep from sin and acquire perfection.^[7] Holy orders demand previous holiness ; but the religious state is a means to holiness. The superstructure of holy orders can be laid only on foundations dried and solidified by virtue; the burden of religion of itself dries its own foundations, and relieves man from the moisture and vitiating influences of passion. "^[8] These last words of the Angelic Doctor are worthy of remark; and they show that we must never confound the conditions requisite for entering religion with those that are indispensable for taking holy orders. Deception on this point would expose us to exclude from the religious state persons who are exceedingly in need of it, and for whom that life may be strictly obligatory, as we have already stated in the fifth chapter of this section. For there are souls guilty only because they are cast among occasions, or because they have not in the world sufficient means of preservation. Give them the shelter and resources of the religious life, and they will pass their days without difficulty in the grace of God.

Medical examinations and modesty

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St. Gemma Galgani:

"I never wanted to obey when they wished a doctor to visit me (for I never wanted anyone to touch me or see me.) One evening a doctor came unannounced, examined me by force and found an abscess on my body which he feared was very serious because he thought it had affected my spine.For a long time I had felt pain in that part of my body but I did not want to touch or look at it because when I was a little girl I had heard a priest say: "Our body is the temple of the Holy Spirit." Those words had struck me and led me to guard my body as closely as possible. After he had visited me the doctor called a consultant. What affliction it caused me, dear Father, to have to uncover myself. Every time the doctor touched me I cried. After the consultation I grew steadily worse and I was forced to go to bed and was not able to move. Every remedy was used on me but instead of helping me they made me worse. While I was in bed I was ill at ease and a source of annoyance to all.The second day I was in bed I was not at peace and I wrote to Monsignor telling him that I wanted to see him. He came at once and I made a general confession, not indeed because I was so bad off but to regain peace of conscience which I had lost. After confession my peace with Jesus returned and as a sign of this, on that same evening I experienced a very deep sorrow for my sins.Then, dear Father, the pain became worse and worse and the doctors decided to operate on me (in that part of which I have spoken). Three doctors came (and what I suffered from the pain was as nothing). I felt pain and suffering only when I found myself in their presence almost entirely unclothed. Dear Father, how much better it would have been for me to die! Finally the doctors saw that all remedies were useless and they gave me up entirely. After that they came to see me only now and then through courtesy, so to speak."

Later, when Gemma was given the extraordinary grace of the Stigmata along with frequent ecstasies, her Confessor Monsignor Volpi requested that Doctors examine Gemma while in ecstasy, and also the stigmata, in hopes to document and authenticate their veracity. Concerning this, Gemma writes in her autobiography-

"Meanwhile the Friday occurrences continued and Monsignor thought it well to have a doctor visit me during one of them without my knowing it. But Jesus warned me saying: "Tell your confessor that in the presence of the doctor I will do none of the things that he desires." Following the advice of Jesus I told my confessor about this but he did as he had planned, and events turned out as Jesus had said, as you already know."

St. Paul of the Cross:

There is no doubt of St. Paul's being always spotless in purity. His maxims on the point of treating with the opposite sex deserves attention. "As long as our bones are covered with skin, there is reason to be afraid." He states that many persons, advanced in years, even though meritorious in most walks of life, have fallen into sins for want of caution. Beautiful and practical were the rules laid down for the custody of this virtue. His advise to priests and religious was: Let your conversation with ladies be brief and stiff. One fruit seen everywhere the saint had been was that his penitents could be distinguished from their companions by their modesty in dress and deportment. He performed miracles more than once to save female modesty from the surgeon's knife and many were deprived of his friendship because they would not come up to his standards of decorum.

St. Vincent de Paul:

Texts on Small Number of the Saved

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On the Small Number of the Saved, - Bp. Massillon

Paraphrase-translation

Of the Small Number of Those that are Saved - Fr. Jean Croiset

The Little Number of Those Who are Saved - St. Leonard

Small Number of the Elect - Bp. Challoner

Of the great scarcity of the predestinate by Fr. Drexelius

no take pleasure in non-serious discourse

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