Morning Meditation: THE SALVATION OF THE LORD
And all flesh shall see the salvation of God. — (Gospel of Sunday. Luke. iii., 1-6).
The Saviour of the world, Whom, according to the Prophet Isaias, men were to see one day on the earth – and all flesh shall see the salvation of God – has come. And He came on earth, says St. Augustine, that men might know how much God loves them. And how is it, O my dear Jesus, that Thou dost meet with so much ingratitude from the greater number of men?
Meditation I:
Adam, our first father, sins, and is condemned to eternal death along with all his posterity. Seeing the whole human race doomed to perdition, God resolved to send a Redeemer to save mankind. Who shall come to be man’s salvation? Perhaps an Angel or a Seraph? No, the Son of God, the supreme and true God, equal to the Father, offers Himself to come on earth, and there to take human flesh and die for the salvation of men. O prodigy of divine love! Man, says, St. Fulgentius, despises God and separates himself from God, and through love for him God comes on earth to seek after rebellious man. Since we would not go to our Physician, He deigned to come to us, says St. Augustine. And why did Jesus resolve to come to us? Christ came, says the same holy Doctor, that man might know how much God loves him.
Hence the Apostle writes: The goodness and kindness of God, our Saviour, appeared. — (Tit. iii., 4). The singular love of God, towards men appeared, as the Greek Text has it. And what greater love and goodness could the Son of God show us than to become Man and a worm like us, in order to save us from perdition? What astonishment should we not feel if we saw a prince become a worm to save the worms of his kingdom! And what shall we say at the sight of a God made Man like us to deliver us from eternal death! The Word was made flesh. — (Jo. i., 14). A God made flesh! If Faith did not assure us of it, who could ever believe it?
O my sweet, amiable, holy Child, Thou art at a loss to know what more to do to make Thyself loved by men! It is enough to say that from being the Son of God, Thou wert made the Son of man, and that Thou didst choose to be born among men like the rest of infants, only poorer and more meanly lodged than the rest, selecting a stable for Thy abode, a manger for Thy cradle, a little straw for Thy bed. And yet few there are who know Thee! Few there are who love Thee!
Meditation II:
Tell me, O Christian, what more could Jesus Christ have done to win Thy love? If the Son of God had engaged to rescue from death His own Father, what lower humiliation could He have stooped to than to assume human flesh and to lay down His life in sacrifice for His salvation? Nay, I say more, had Jesus Christ been a mere man instead of One of the Divine Persons, and wished to gain by some token of affection the love of His God, what more could He have done than He has done for thee? If a servant of thine had given for thy love his very life-blood would he not have riveted thy heart to him, and obliged thee to love him out of mere gratitude? And how comes it that Jesus Christ, though He has laid down His very life for thee, has still failed to win thy love?
Men appreciate the good graces of a prince, of a prelate, a nobleman, of a man of letters, and even of a vile animal, and yet these same persons set no store by the grace of God – but renounce it for mere smoke, for a brutal gratification, for a handful of earth, for a whim, for a nothing! What sayest thou, my dear brother? Dost thou wish still to be ranked among the ungrateful ones? Go, seek for thyself one who is better able than God to make thee happy in the present life and in the life to come. Go, find thyself a prince more courteous, a master, a brother, a friend more amiable, and who has shown thee a deeper love. O Lord, who is like to thee? — (Ps. xxxiv., 10). O Lord, what greatness shall ever be found like to Thine?
Love, then, love, O souls, love this little Child, exclaims St. Bernard, for He is exceedingly to be loved. Great is the Lord, and exceedingly to be praised! The Lord is a little One and exceedingly to be loved!
O my dear Jesus, how is it that Thou dost encounter such ingratitude from the greater number of men? In the time past, I, too, have not known Thee; but heedless of Thy love, I have sought my own gratification, making no account whatever of Thee and of Thy friendship. But now I am sorry for it. I grieve over it with my whole heart. O my sweet Child, and my God, forgive me for the sake of Thy Infancy. Thou knowest my past treasons; for pity’s sake do not abandon me or I shall fall away even worse than before. O Mary, great Mother of the Incarnate Word, do not thou abandon me! Thou art the Mother of perseverance and the stewardess of divine grace. With thy help, O my hope, I trust to be faithful to my God till death.
Spiritual Reading: JOSEPH AND MARY AT BETHLEHEM
Evening Meditation: THE ETERNAL WORD BECOMES LITTLE
Meditation I:
He emptied himself, taking the form of a servant. — (Phil, ii., 7).
St. Paul says that Jesus Christ, coming on earth, emptied Himself. He annihilated Himself, so to say. And why? To save man and to be loved by man. “Where Thou didst empty Thyself,” says St. Bernard, “there did Mercy and Charity more brilliantly appear.” Yes, my dear Redeemer, in proportion as Thy abasement was great in becoming Man and in being born an Infant, so were Thy mercy and love shown to be greater towards us, and this with a view to win over our hearts to Thyself.
Although the Jews, by so many signs and wonders, had a certain knowledge of the true God, they were not, however, satisfied; they wished to behold Him face to face. God found means to comply even with this desire of men; He became Man, to make Himself visible to them. “Knowing,” says St. Peter Chrysologus, “that mortals felt an anguish of desire to see Him, God chose this method of making Himself visible to them.” And to render Himself still more attractive in our eyes, He would make His first appearance as a little Child, that thus He might be the more charming and irresistible; He showed Himself an Infant, that He might make Himself more acceptable in our eyes. “Yes,” adds St. Cyril of Alexandria, “He abased Himself to the humble condition of a little Child in order to make Himself more agreeable to our hearts.” “For our advantage was this emptying made.” For this, indeed, was the form most suitable to win our love.
The Prophet Ezechiel rightly exclaimed that the time of Thy coming on earth, O Incarnate Word, should be a time of love, the season of lovers: Behold, thy time was the time of lovers. — (Ezech. xvi., 8). And what object had God in loving us thus ardently, and of giving us such clear proofs of His love, other than that we might love Him? “God loves only in order to be loved,” says St. Bernard. God Himself had already said as much: And now, O Israel, what does the Lord, thy God require of thee, but that thou fear and love him. — (Deut. x., 12).
O my sweet, amiable, holy Child, Thy first appearance before us is as a poor Infant, that even from birth Thou mightest lose no time in attracting our hearts towards Thee. And so didst Thou go on through the remainder of Thy life ever showing us fresh and more striking tokens of Thy love, so that at length Thou didst shed the last drop of Thy Blood and die overwhelmed with shame upon the infamous tree of the Cross. And how is it, O Jesus, that Thou couldst have encountered such ingratitude from the majority of mankind? I see few, indeed, that knew Thee, and fewer still that love Thee. Ah, my dear Jesus, I, too, desire to be among this small number. O, my sweet Child and my God, forgive me. I love Thee! I love Thee!
Meditation II:
In order to force us to love Him God would not commission others, but chose to come Himself in person to be made Man and to redeem us. St. John Chrysostom makes a beautiful reflection on these words of the Apostle: For nowhere doth he take hold of the angels, but of the seed of Abraham he taketh hold. — (Heb. ii., 16). Why, asks the Saint, did he not say received, but rather taketh hold? Why did not St. Paul simply say that God assumed human flesh? Why would he affirm with marked emphasis that He took it, as it were, by force, according to the strict meaning of the Latin apprehendit? He answers that he spoke thus, making use of the metaphor of those who give chase to those who are fleeing away. By this he would convey the idea that God always longed to be loved by man, but man turned his back upon Him, and cared not even to know of His love; therefore God came from Heaven, and took human flesh, to make Himself known in this way, and to make Himself loved, as it were, by force by ungrateful man who fled from Him.
For this, then, did the Eternal Word become Man; for this He, moreover, became an Infant. He could, indeed, have appeared upon this earth as a full-grown Man, as the first man, Adam, appeared. No, the Son of God wished to present Himself under the form of a sweet little Child, that thus He might the more readily and the more forcibly draw to Himself the love of man. Little children of themselves are loved at once; to see them and to love them is the same thing. Ah, my dear Jesus, it is true that in time past I did not know Thee. Heedless of Thy love I sought only my own gratification, making no account whatever of Thee or of Thy friendship. But now I am conscious of the evil I have done. I am sorry for it and I grieve over it with my whole heart. I love Thee, Jesus, and that so dearly that even if I knew that all mankind were about to rebel against Thee and forsake Thee, yet would I not leave Thee though it should cost me a thousand lives. Accept, O Jesus, of my poor heart to love Thee. There was a time when it cared not for Thee, but now it is enamoured of Thy goodness, O Divine Infant. O Mary, O great Mother of the Word Incarnate, neither do thou abandon me. Thot art the Mother of perseverance and the stewardess d divine grace. Help me, then, and help me always. With thy aid, O my hope, I trust to be faithful to my God for ever. Amen.
Morning Meditation: CONSIDERATIONS ON THE RELIGIOUS STATE –XII
Consider the great happiness that Religious enjoy in dwelling in the same house with Jesus in the Blessed Sacrament.
If worldlings deem it so great a favour to be invited by kings to dwell in their palaces, how much more favoured should we esteem ourselves who are admitted to dwell continually with the King of Heaven in His own house? O Lord, I thank Thee! How have I deserved this happy lot?
Meditation I:
The Venerable Mother Mary of Jesus, Foundress of a convent in Toulouse, said that she esteemed her lot as a Religious very much, and principally for two reasons. The first, that Religious, through the Vow of Obedience, belong entirely to God; and the second, that they have the privilege of dwelling always with Jesus Christ in the Blessed Sacrament.
In the houses of Religious, Jesus Christ dwells for their sake in the church, so that they can find Him at all hours. Persons of the world can scarcely go to visit Him during the day, and in many places, only in the morning. But Religious find Him in the Tabernacle as often as they wish, in the morning, in the afternoon, and during the night. There they may continually entertain themselves with Our Lord, and there Jesus Christ rejoices to converse familiarly with His beloved servants, whom, for this end, He has called out of Egypt, that He may be their Companion during this life, hidden under the veil of the Most Holy Sacrament, and in the next, unveiled in Paradise. “O solitude,” it may be said of every Religious house, “in which God familiarly speaks and converses with His friends!”
Behold me in Thy Presence, O my Jesus! – hidden in the Sacrament, Thou art the self-same Jesus Who for me didst sacrifice Thyself on the Cross. Thou art He Who lovest me so much, and Who hast therefore confined Thyself in this prison of love. Amongst so many who have offended Thee less than I, and who have loved Thee better than I, Thou hast chosen me, in Thy goodness, to keep Thee company in this house, where, having drawn me from the midst of the world, Thou hast destined me always to live united with Thee, and afterwards to have me nigh to Thee to praise and to love Thee in Thy eternal kingdom. O Lord, I thank Thee. How have I deserved this happy lot? I have chosen to be an abject in the house of my God, than dwell in the tabernacles of sinners. — (Ps. lxxxiii., 11). Happy, indeed, am I, O my Jesus, to have left the world; and it is my great desire to perform the vilest office in Thy house rather than dwell in the proudest royal palaces of men.
Meditation II:
Souls that love Jesus Christ much know not how to wish for any other paradise on this earth than to be in the presence of their Lord, Who dwells in this Sacrament for the love of those who seek and visit Him.
Her conversation hath no bitterness, nor her company any tediousness. — (Wis. viii., 16). He who does not love Jesus Christ finds tediousness in His company. But those who on this earth have given all their love to Jesus Christ find in the Blessed Sacrament their treasure, their rest, their paradise, and therefore the great desire of their hearts is, as often as they can, to visit their God in this Sacrament, to pay their court to Him, offering Him their affections and laying at the foot of the altar their sorrows, their desire of loving Him, of seeing Him face to face, and, in the meantime, of pleasing Him in all things.
Receive me, then, O Lord, to stay with Thee all my life long; do not drive me away, as I deserve. Be pleased to allow that, among the many good Religious who serve Thee in this house, I, though a miserable sinner, may serve Thee also. Many years already have I lived far from Thee. But now that Thou hast enlightened me to know the vanity of the world, and my own foolishness, I will not depart any more from Thy feet, O my Jesus! Thy presence shall animate me to fight when I am tempted. The nearness of Thy abode shall remind me of the obligation I am under to love Thee, and always to have recourse to Thee in my combats against hell. I will always keep near to Thee, that I may unite myself to Thee, and attach myself closer to Thee. I love Thee, O my God, hidden in this Sacrament. Thou, for the love of me, remainest always on this altar. I, for the love of Thee, will remain in Thy presence as much as I shall be able. There enclosed Thou always lovest me, and here enclosed I will always love Thee. Always then, O my Jesus, my Love, my All, shall we remain together – in time in this House, and during eternity, in Paradise. This is my hope; so may it be. Most holy Mary, obtain for me a greater love for the Most Holy Sacrament.
Spiritual Reading: ENCOURAGEMENT TO NOVICES TO PERSEVERE IN THEIR VOCATION
Evening Meditation: THE LOVE THAT GOD HAS SHOWN US IN BECOMING MAN
Meditation I:
The Word was made flesh . . . and delivered himself for us. — (John i., 14; Eph. v., 2).
Let us consider the immense love which God shows us in becoming Man in order to procure us eternal life. Our first parent, Adam, having sinned and rebelled against God, was driven out of Paradise and condemned to everlasting death with all his descendants. But behold the Son of God, Who, seeing man thus lost, in order to deliver him from death offers to take upon Himself human flesh, and to die condemned as a malefactor upon the Cross. But, my Son, we may suppose the Father saying to Him, consider what a life of humiliation and suffering Thou wilt have to lead upon earth. Thou wilt have to be born in a cold cave, and to be laid in a manger for beasts. Thou wilt have to fly as an Infant into Egypt to escape from the hands of Herod. On Thy return from Egypt Thou wilt have to live in a shop as a humble servant, poor and despised. And, finally, worn out by sufferings, Thou wilt have to give up Thy life upon a Cross, insulted and forsaken by all. – Father, all this matters not, replies the Son; I am content with enduring all, provided man is saved.
O great Son of God, Thou hast become Man in order to make Thyself loved by men; but where is the love that men bear to Thee? Thou hast given Thy Blood and Thy life to save our souls; why, then, are we so unthankful towards Thee, that, instead of loving Thee, we treat Thee with so much ingratitude and contempt? And behold, O Lord, I myself have been one of those who more than others have thus ill-treated Thee. But Thy Passion is my hope. Oh, for the sake of that love which induced Thee to assume human flesh and die for me on the Cross, forgive me all the offences I have committed against Thee.
I love Thee, O Incarnate Word, I love Thee, O my God!
Meditation II:
What would be said if a prince were to take compassion upon a dead worm, and were to choose to become a worm himself, and to make, as it were, a bath of his own blood, to die in order to restore the worm to life? But the Eternal Word has done even more than this for us; for, being God, He has chosen to become a worm like us, and to die for us, in order to purchase for us the life of divine grace which we had lost. When He saw that all the gifts He had bestowed upon us could not secure to Him our love, what did He do? He became Man, and He gave Himself entirely to us: The Word was made flesh . . . and delivered himself for us. — (John i., 14; Eph. v., 2).
Man, by despising God, says St. Fulgentius, separated himself from God; but God, through His love for man, came from Heaven to seek him. And why did He come? He came in order that man might know how much God loved him, and that thus, out of gratitude at least, he might love Him in return. Even the beasts, when they show us affection, make us love them; and why, then, are we so ungrateful towards a God Who descends from Heaven to earth to make us love Him?
One day, when a priest was saying these words in Mass: Et verbum caro factum est – And the Word was made flesh – a man who was present neglected to make an act of reverence; upon which the devil gave him a blow, saying: “Ah, ungrateful man! if God had done as much for me as He has done for thee, I should remain continually prostrate with my face to the ground returning thanks to Him.”
O Infinite Goodness, I love Thee, and I repent of all the injuries I have done Thee. Would that I could die of sorrow for them. O my Jesus, give me love. Let me not live any longer ungrateful for the affection Thou hast borne me. I am determined to love Thee always. Give me holy perseverance!
O Mary, Mother of God and my Mother, do thou obtain for me from thy Son the grace to love Him always – even until death. Amen.
Morning Meditation: CONSIDERATIONS ON THE RELIGIOUS STATE –XIII
Consider that the life of a Religious resembles mostly the life of Jesus Christ.
Jesus wished to live poor on this earth as the Son and Helpmate of a mechanic, in a poor dwelling, with poor clothing and poor food, that thereby He might give His servants to understand what ought to be the life of those who wish to be His followers. O my Lord, I will leave all and will follow Thee.
Meditation I:
The Apostle says that the Eternal Father predestines to the kingdom of Heaven those only who live conformably to the life of the Incarnate Word. Whom he foreknew, he also predestinated to be made conformable to the image of his son. — (Rom. viii., 29). How happy, then, and secure of Paradise should not Religious be, seeing that God has called them to a state of life which, of all other states, is most like the life of Jesus Christ.
Jesus, on this earth, wished to live poor, the Son and Helpmate of a mechanic, in a poor dwelling, with poor clothing and poor food: Being rich he became poor for your sake, that through his poverty you might become rich. — (2 Cor. viii., 9). Moreover, He chose a most mortified life, far removed from the delights of the world, and ever full of pain and sorrow, beginning with His birth and ending with His death; hence by the Prophet He was called: The man of sorrows. — (Is. liii., 3). By this He wished to give His servants to understand what ought to be the life of those who wish to follow Him: If any man will come after me let him deny himself, take up his cross, and follow me. — (Matt., xvi., 24). Following this example, and accepting this invitation of Jesus Christ, the Saints have endeavoured to despoil themselves of all earthly goods, and to take upon themselves pains and crosses, in order to be like their beloved Lord.
Thus we see that St. Benedict, who, being the son of the lord of Norcia, a relative of the Emperor Justinian, and born amidst the riches and pleasures of the world, while yet a youth of only fourteen, went to live in a cavern at Subiaco, where he received only a piece of bread brought him every day as an alms by the hermit Romanus.
Ah, my Master and my Redeemer, Jesus, I am, then, of the number of those fortunate ones whom Thou hast called to follow Thee. O my Lord! I thank Thee for this. I leave all; would that I had more to leave, that I might draw near to Thee, my King and my God, Who, for the love of me, and to give me courage by Thy example, didst choose for Thyself a life so poor and so painful. Walk on, O Lord, I will follow Thee. Choose Thou for me what cross Thou wilt, and help me. I will always carry it with constancy and love. I regret that in the past I have abandoned Thee, to follow my lusts and the vanities of the world; but now I am resolved to leave Thee no more. Bind me to Thy Cross, and if through weakness I sometimes resist, draw me by the sweet bonds of Thy love. Suffer it not that I ever leave Thee again.
Meditation II:
St. Francis of Assisi renounced in favour of his father the whole of his inheritance, and even his garments, and, thus poor and mortified, consecrated himself to Jesus Christ. Nor was it different with St. Francis Borgia and St. Aloysius Gonzaga, one being Duke of Gandia, the other of Castiglione; Both left all their riches, their estates, their vassals, their country, their home, their parents, and went to live a poor life in Religion.
So have done many other noblemen and princes even of royal blood. Blessed Zedmerra, daughter of the King of Ethiopia, renounced the kingdom to become a Dominican nun. Blessed Johanna of Portugal renounced the kingdom of France and England to enter Religion. In the Benedictine Order alone there are found twenty-five emperors, and seventy-five kings and queens who left the world to live poor, mortified and forgotten by the world, in a poor cloister. Ah! indeed, these and not the grandees of the world are the truly fortunate ones.
At present worldlings think these to be fools, but in the Valley of Josaphat they shall know that they themselves have been the fools; and when they see the Saints on their thrones crowned by God they shall say, lamenting and in despair: These are they whom we had sometime in derision . . . we fools esteemed their life madness, and their end without honour. Behold, how they are numbered among the children of God, and their lot is among the saints! — (Wis. v., 3, 4, 5).
Yes, my Jesus, I renounce all the satisfactions of the world; the only satisfaction I seek is to love Thee, and to suffer as Thou pleasest. I hope thus to come one day to be united to Thee in Thy kingdom by the bond of eternal love, there to see Thee and to love Thee without fear of ever being separated from Thee. I love Thee, O my God, my All, and will always love Thee. Thou art my hope, O Most Holy Mary, thou, the most conformed to Jesus, art now the most powerful to obtain this grace. Be thou my protectress!
Spiritual Reading: ENCOURAGEMENT TO NOVICES (continued)
Evening Meditation: JESUS HAS DONE AND SUFFERED EVERYTHING TO SAVE US
Meditation I:
He hath loved me and delivered himself for me. — (Gal. ii., 20).
The Son of God being true God is infinitely happy; and yet, as St. Thomas says, He has done and suffered as much for man as if He could not be happy without him. If Jesus Christ had been obliged to earn for Himself upon this earth His Eternal Beatitude, what could He have done more than to burden Himself with all our weaknesses, and assume all our infirmities, and then end His life with a death so severe and ignominious? But no, He was innocent, He was holy, and was in Himself blessed; whatever He did and suffered was all to gain for us divine grace and Paradise, which we had lost.
Miserable is he who does not love Thee, my Jesus, and does not pass his life enamoured of so much goodness.
If, therefore, my Jesus, Thou hast for love of me embraced a laborious life and bitter death, I may, indeed say that Thy death is mine, Thy sufferings are mine, Thy merits are mine, Thou Thyself art mine; since for me Thou hast given Thyself up to so great sufferings. Ah, my Jesus, there is nothing that afflicts me more than the thought that once Thou wert mine, and that I have so often willingly lost Thee. Forgive me, and unite me to Thyself; suffer me not in future ever to offend Thee again. I love Thee with all my heart. Thou willest to be all mine; and I will be entirely Thine.
Meditation II:
If Jesus Christ had permitted us to ask Him for the greatest proof of His love, who would have dared to propose to Him to become a Child like one of us, to embrace all our miseries, to make Himself of all men the most poor, the most despised, the most ill-used, even to dying in torments the infamous death of the Cross, cursed and forsaken by all, even by His own Father? But that which we should not have dared even to think of, He has both thought of and done.
My beloved Redeemer, I beseech Thee to bestow upon me the graces which Thou hast merited for me by Thy death. I love Thee, and am sorry for having offended Thee. Oh, take my soul into Thy hands; I will not let the devil have dominion over it any more; I desire that it may be entirely Thine, since Thou hast bought it with Thy Blood. Thou alone lovest me, and Thee alone will I love. Deliver me from the misery of living without Thy love, and then chastise me as Thou willest. O Mary, my refuge, the death of Jesus and thy intercession are my hope.
Morning Meditation: CONSIDERATIONS ON THE RELIGIOUS STATE – XIV
Consider the zeal that Religious ought to have for the salvation of souls.
Our Redeemer did not impose on St. Peter penance, prayers, or other things, but only that he should endeavour to save His sheep. Simon, son of John, lovest thou me? . . . Feed my sheep. — (Jo. xxi., 17).
Yes, O my Lord, I will serve Thee with all my strength in this great work.
Meditation I:
He who is called to the Congregation of the Most Holy Redeemer will never be a true follower of Jesus Christ, and will never become a Saint, if he does not fulfil the end of his Vocation, and has not the spirit of the Institute, which is the salvation of souls, especially souls that are the most destitute of spiritual succour, such as the poor people in the country.*
This was truly the end for which our Redeemer came down from Heaven: The spirit of the Lord, our Divine Master says, hath anointed me to preach the Gospel to the poor. — (Luke iv., 18). He sought no other proof of Peter’s love for Him but that he should procure the salvation of souls: Simon, son of John, lovest thou me? . . . Feed my sheep. — (Jo., xxi., 17). He did not impose upon him, says St. John Chrysostom, penance, prayers, or anything else. He only asked that he would endeavour to save His sheep: “Christ did not say to him, give your money away, fast, weaken your body with hard work, but He said: Feed My sheep.” And He declares that He would look upon every benefit conferred on the least of our neighbours as conferred on Himself. Amen, I say to you, as often as you have done it into one of these my least brethren, you have done it unto me. — (Matt. xxv., 40).
Every Religious ought, therefore, with the utmost care, to nourish this zeal, and this spirit of helping souls. To this end must his studies be directed; and his constant thought and his whole attention bestowed on work for souls assigned to him by his superiors. He would be wanting in this spirit, who, through the desire of attending only to himself and of leading a retired and solitary life, would not accept wholeheartedly the work imposed on him by obedience.
O my Lord Jesus Christ, how can I thank Thee enough, in that Thou hast called me to the same work Thou didst Thyself perform on earth; namely, to help in the salvation of souls by my poor labours? In what have I deserved this honour and this reward, after having offended Thee so grievously myself, and having caused others also to offend Thee? Yes, O my Lord! Thou callest me to help Thee in this great undertaking. I will serve Thee with all my strength.
* [Although St. Alphonsus in this Consideration had especially in view the Congregation of Missionaries which he founded, yet what he says here is for all Religious of both sexes, and indeed for all who serve God. — Editor.]
Meditation II:
What greater glory can a man have than to be, as St. Paul says, a co-operator with God in this great work of the salvation of souls? He who loves the Lord ardently is not content to be alone in loving Him, he would draw all to His love, saying with David: O magnify the Lord with me, and let us extol his name together. — (Ps. xxxiii., 4). Hence St. Augustine exhorts all those who love God to “draw all men to His love.”
A good ground of hope for his own salvation has he who, with true zeal, labours for the salvation of souls. “Have you saved a soul?” says St. Augustine, “then you have predestinated your own.” The Holy Ghost promises: When thou shalt pour out thy soul to the hungry, and shalt satisfy the afflicted soul . . . the Lord will fill thy soul with brightness . . . and thou shalt be like a watered garden, and like a fountain of water whose waters shall not fail. — (Is. lviii., 10, 11). In this – namely, in procuring the salvation of others – St. Paul placed his hope of eternal salvation, when he said to his disciples of Thessalonica: For what is our hope, or joy, or crown of glory? Are not you, in the presence of our Lord Jesus Christ at his coming? — (1 Thess. ii., 19).
Behold, O Jesus, I offer Thee all my labours and my blood, and even my life in order to obey Thee. Nor do I in this seek to gratify my own inclination, or to gain the applause and esteem of men; I desire nothing but to see Thee loved by all as Thou deservest. I prize my happy lot, and call myself fortunate, that Thou hast chosen me for this great work, in which, I now protest that I renounce all the praise of men and all self-satisfaction, and seek only Thy glory. To Thee be all the honour and satisfaction, and to me only the discomfort, the blame, and the reproach. Accept, O Lord, this offering which I, a miserable sinner, who wish to love Thee and to see Thee loved by others, make of myself to Thee, and give me strength to do what I desire.
Most Holy Mary, my advocate who lovest souls so much, help me.
Spiritual Reading: ENCOURAGEMENT TO NOVICES (continued)
Evening Meditation: JESUS COMES TO LEAD AN AFFLICTED LIFE
Meditation I:
Having joy set before him he endured the cross. — (Heb. xii., 2).
In creating man in the beginning, God did not place him on earth to suffer, but put him into the paradise of pleasure. — (Gen. ii., 15). He put man in a place of delight in order that he might pass thence to Heaven where he would enjoy for all eternity the glory of the blessed. But by sin man unhappily made himself unworthy of his earthly Paradise, and closed against himself the gates of the Heavenly Paradise, wilfully condemning himself to death and to everlasting misery. But what did the Son of God do to rescue man from such a state of misery? From being blessed and most happy as He was He chose to be afflicted and tormented. Our Redeemer could, indeed, have rescued us from the hands of our enemies without suffering. He could have come on earth and continued in His happiness, leading a life full of joys, and receiving the honour due to Him as King and Lord of all. One drop of His Blood, a single tear of His offered to God would have redeemed the world, and a countless number of worlds, on account of the Infinite dignity of His Person. But no! – having joy set before Him, He endured the Cross. He renounced all pleasures and honours and made choice on earth of a life full of toil and ignominy. “What was sufficient for Redemption,” says St. John Chrysostom, “was not sufficient for love.”
Yes, because this Man was born on purpose to suffer, therefore He took to Himself a body particularly adapted for suffering. As the Apostle tells us, He said to His Eternal Father as He came into this world: Sacrifice and oblation Thou wouldst not, but a body thou hast fitted to me. — (Heb. x., 5). Thou hast given Me a body as I requested of Thee, delicate, sensitive, and made for suffering. I gladly accept this body and offer it to Thee; because by suffering in this body all the pains which will accompany Me through life and finally cause My death upon the Cross, I shall propitiate Thee on behalf of the human race, and gain for Myself the love of men.
Glory be to God in the highest. — (Luke ii., 14). I thank Thee, O Jesus, in the name of all mankind, but I thank Thee especially for myself, a miserable sinner. What would have become of me, what hope could I have had of pardon and salvation, if Thou, my Saviour, hadst not come down from Heaven to save me? Therefore do I praise Thee, and thank Thee, and love Thee.
Meditation II:
Behold, then, Jesus has scarcely entered into this world when He begins His sacrifice by beginning to suffer. While an Infant in His Mother’s womb, Jesus endures for nine months the darkness of that prison; He endures all the pain and is fully alive to all He endures. Jesus was in wisdom, not in age, a Man, while yet unborn, says St. Bernard. He comes forth from His Mother’s womb; but He comes forth to fresh suffering. He chooses to be born in the depth of the winter in a cavern, where beasts find stabling, and at the hour of midnight! He is born in such poverty that He has no fire to warm Him, or clothes to screen Him from the winter’s cold. “A noble pulpit is that manger!” says St. Thomas of Villanova. Oh, how well does Jesus teach us the love of suffering in the grotto of Bethlehem!
If thou wishest to love Jesus Christ, learn from Him how thou must love Him. “Learn from Christ how thou must love Christ,” says St. Bernard. Rejoice to suffer something for the God Who suffered so much for thee. The desire of pleasing Jesus Christ, and of showing Him the love they bore Him was what rendered the Saints hungry and thirsty, not for honours and pleasures, but for sufferings and contempt. This made the Apostle say: God forbid that I should glory save in the cross of our Lord Jesus Christ. — (Gal. vi., 14). And St. Teresa: “Either to suffer or to die!” And St. Mary Magdalen de Pazzi: “To suffer and not to die!” And St. John of the Cross: “O Lord, that I may suffer and be despised for Thy sake!”
O my dear Redeemer, I praise Thine infinite Mercy! I praise Thine infinite Charity! I love Thee above all things, I love Thee more than myself. I love Thee with my whole soul and I give myself all to Thee. Receive, O Sacred Infant, these acts of love. If they are cold because they come from a frozen heart, do Thou inflame this poor heart of mine, a heart that has offended Thee, but is now penitent. O most holy Mary, obtain for me the grace to live always bound to thy Son by the blessed chains of love. Pray to Him for me. This is my hope.
Morning Meditation: CONSIDERATIONS ON THE RELIGIOUS STATE – XV
Consider how necessary are the virtues of meekness and humility for Religious.
Our Most Holy Redeemer willed to be called a Lamb that He might show us how meek and humble He Himself was, and that His disciples might learn from Him to be likewise meek and humble of heart. — (Matt. xi., 29). The Holy Ghost says: That which is agreeable to him is faith and meekness. — (Ecclus. i., 34, 35).
Meditation I:
Learn of me because I am meek and humble of heart. Meekness and humility of heart are virtues that Jesus, the Lamb of God, principally requires of Religious who profess to imitate His most holy life. He who lives as a solitary in a desert has not so much need of these virtues; but for him who lives in a Community, it is impossible not to meet, now and then, with a reprimand from his superiors, or something disagreeable from his companions. In such cases, a Religious who loves not meekness will commit a thousand faults every day, and live an unquiet life. He must be all sweetness with everybody – with strangers, with companions, and also with inferiors if he should ever become Superior; and if he be an inferior, he must consider that one act of meekness in bearing contempt and reproach is of greater value to him than a thousand fasts and a thousand disciplines.
St. Francis said that many make their perfection consist in exterior mortifications, and, after all, are not able to bear one injurious word. “Not understanding,” he added, “how much greater gain is made by patiently bearing injuries.” How many persons, as St. Bernard remarks, are all sweetness when nothing is said or done contrary to their to their inclination, but show their want of meekness when anything crosses them! And if one should ever be a Superior, let him believe that a single reprimand made with meekness will profit his subjects more than a thousand made with severity. “The meek are useful to themselves and to others,” as St. John Chrysostom teaches. In short, as the same Saint said, the greatest sign of a virtuous soul is to see it preserve itself in meekness on occasions of contradiction. A meek heart is the delight of the Heart of God. That which is agreeable to him is faith and meekness.
O most humble Jesus, Who, for love of me didst humble Thyself, and become obedient unto the death of the Cross, how have I the courage to appear before Thee, and call myself Thy follower? I who see myself to be such a sinner and so proud that I cannot bear a single injury without resenting it. Whence comes such pride in me, who for my sins have so many times deserved to be cast forever into hell with the devils? Ah, my despised Jesus, help me and make me conformable to Thee. I will change my life.
Meditation II:
It would be well for a Religious to represent to himself in his meditations, all the contradictions that may happen to him, and arm himself against them; and then when the occasion presents itself, he ought to do violence to himself, that he may not be excited or break out in impatience. Therefore, he should refrain from speaking when his mind is disturbed, till he is certain that he has become calm again.
But to bear injuries quietly, it is above all necessary to have a great fund of humility. He who is truly humble is not only unmoved when he sees himself despised, but is even pleased, and rejoices at it in his spirit, however much the flesh may resent it; for he sees himself treated as he deserves, and made conformable to Jesus Christ, Who, worthy as He was of every honour, chose, for the love of us, to be satiated with contempt and injuries.
Brother Juniper, a disciple of St. Francis, when an injury was done to him, held up his cowl, as if expecting to receive pearls from Heaven. The Saints have ever been more desirous of injuries than worldlings are covetous of applause and honours. And of what use is a Religious who does not know how to bear contempt for God’s sake? He is always proud; humble only in name, and a hypocrite whom divine grace will repulse, as the Holy Ghost says: God resisteth the proud, but to the humble he giveth grace. — (1 Peter v., 5).
O Jesus, for love of me Thou hast borne so much contempt; I, for love of Thee, will bear every injury. Thou, O my Redeemer, hast made contempt honourable, indeed, and desirable, since Thou hast embraced it with so much love during Thy own life. God forbid that I should glory save in the cross of our Lord Jesus Christ. — (Gal. vi., 14). O my most humble Mistress, Mary, Mother of God, thou who wast in all, and especially in suffering, the most conformed to thy Son, obtain for me the grace to bear in peace all the injuries which henceforward may be offered to me. Amen.
Spiritual Reading: ENCOURAGEMENT TO NOVICES (continued)
Evening Meditation: THE SORROW THAT THE INGRATITUDE OF MEN HAS CAUSED JESUS
Meditation I:
He came unto his own, and his own received him not. — (John i., 11).
During the holy time of Christmas St. Francis of Assisi went about the highways and woods, weeping and sighing with inconsolable lamentations. When asked the reason he answered: “How can I help weeping when I see that Love is not loved? I see a God become as it were foolish for the love of man, and man so ungrateful to this God!” Now, if this ingratitude of men so afflicted the heart of St. Francis, let us consider how much more it must have afflicted the Heart of Jesus Christ Himself. Scarcely was He conceived in the womb of Mary than He saw the cruel ingratitude He was to receive from men. He had descended from Heaven to enkindle the fire of Divine love, and this desire alone had brought Him down to this earth, to suffer here the greatest sorrows and ignominies: I am come to cast fire on the earth; and what will I, but that it be kindled? — (Luke xii., 49). And then He beheld the awful sins which men would commit after having seen so many proofs of His love. It was this, says St. Bernardine of Sienna, which made Him feel an infinite grief.
It is true, then, O my Jesus, that Thou didst descend from Heaven to make me love Thee; didst come down to embrace a life of suffering and the death of the Cross for my sake, in order that I might welcome Thee into my heart; and yet I have so often driven Thee from me and said: “Depart from me, Lord; go away from me, Lord; for I do not want Thee.” O God, if Thou wert not infinite Goodness, and hadst not given Thy life to obtain my pardon, I should not have the courage to ask it of Thee. But I feel that Thou Thyself dost offer me peace: Turn ye to me, saith the Lord of hosts, and I will turn to you. — (Zach, i., 3). Thou, Thyself, Whom I have offended, O my Jesus, makest Thyself my Intercessor: He is the propitiation for our sins. — (1 John ii., 2). I will therefore not do Thee this fresh injury of distrusting Thy mercy. I repent with all my soul of having despised Thee, O sovereign Good; receive me into Thy favour, for the sake of the Blood which Thou hast shed for me: Father, I am not worthy to be called Thy son. — (Luke xv., 21).
Meditation II:
Even amongst us it is an insufferable sorrow for one man to see himself treated with ingratitude by another; for, as the Blessed Simon of Cassia observes, ingratitude often afflicts the soul more than any pain afflicts the body: “Ingratitude often causes more bitter sorrow in the soul than pain causes in the body.” What sorrow, then, must our ingratitude have caused Jesus, Who was our God, when He saw that His benefits and His love would be repaid by offences and injuries? And they repaid me evil for good, and hatred for my love. — (Ps. cviii., 5). But even at the present day it seems as if Jesus Christ is going about complaining: I am become a stranger to my brethren. — (Ps. lxviii. 9). For He sees that many neither love nor know Him, as if He had not done them any good, nor had suffered anything for love of them. O God, what value do so many Christians even now set upon the love of Jesus Christ? Our Blessed Redeemer once appeared to Blessed Henry Suso in the form of a pilgrim who went begging from door to door for a lodging, but every one drove Him away with insults and injuries. How many, alas! are like those of whom Job speaks: Who said to God: Depart from us . . . whereas he had filled their houses with good things. — (Job xxii., 17). We have hitherto joined these ungrateful wretches; but shall we continue always like them? No; for that amiable Infant does not deserve it, Who came from Heaven to suffer and die for us in order that we might love Him.
No, my Redeemer and my Father, I am no longer worthy to be Thy son, having so often renounced Thy love; but Thou, by Thy merits, dost make me worthy. I thank Thee, O my Father. I thank Thee, and I love Thee. Ah, the thought alone of the patience with which Thou hast borne with me for so many years, and of the favours Thou hast conferred upon me after the many injuries that I have done Thee, ought to make me live constantly on fire with Thy love. Come, then, my Jesus, for I will not drive Thee away any more, come and dwell in my poor heart. I love Thee and will always love Thee; but do Thou inflame my heart more and more by the remembrance of the love Thou hast borne me. O Mary, my Queen and my Mother, help me, pray to Jesus for me; make me live during the remainder of my life, grateful to that God Who has loved me so much, even though I have so greatly offended Him.
Morning Meditation: JESUS WISHES TO BE LOVED
A child is born to us and a son is given to us. — (Is. ix., 6).
Behold the end for which the Son of God willed to be born an Infant – to give Himself to us from His Childhood, and thus draw to Himself our love. Thus He wished to be born because He wished to be loved.
Meditation I:
God conferred so many blessings on men in order to draw them to love Him; but these ungrateful men not only did not love Him, they would not even acknowledge Him as their Lord. Only in one corner of the earth, in Judea, was He recognized as God by His chosen people; and by them He was more feared than loved. He, however, Who wished to be more loved than feared by us, became Man like unto us, chose a poor, suffering obscure life, and a painful and ignominious death. And why? To draw our hearts to Himself. If Jesus Christ had not redeemed us, He would have been no less great or less happy; but He determined to procure our salvation at the cost of so many labours and sufferings, as if His happiness depended on ours. He might have redeemed us without suffering; but no – He willed to free us from eternal death by His own death; and though He was able to save us in a thousand ways, He chose the most humiliating and painful way of dying through pure suffering on the Cross, to purchase the love of us, ungrateful worms of the earth. And what, indeed, was the cause of His miserable Birth and His most sorrowful death, if not the love He had for us?
Ah, my Jesus, may Thy love for me destroy in me all earthly affections, and consume me in the fire which Thou didst come to kindle on the earth. I curse a thousand times those shameful passions which cost Thee so much pain. I repent, my dear Redeemer, with all my heart, of all the offences I have committed against Thee. For the future I will rather die than offend Thee; and I wish to do all that I can to please Thee. I love Thee, my only Good, my Love, my All.
Meditation II:
Drop down dew, O ye heavens, from above, and let the clouds rain the just. — (Is. xlv., 8). Send forth the Lamb, the Ruler of the earth. — (Is. xvi., 1).
Thus did the holy Prophets desire for so many years the coming of the Saviour. The same Prophet Isaias said: Oh, that thou wouldst rend the heavens, and wouldst come down: the mountains would melt away at thy presence . . . the waters would burn with fire. — (Is. lxiv., 1, 2). Lord, he said, when men shall see that Thou didst come on earth out of love for them, the mountains shall be made smooth, that is, men in serving Thee will conquer all the difficulties that at first appeared to them insuperable obstacles. The waters shall burn with fire, and the coldest hearts will feel themselves burning with Thy love, at the sight of Thee made Man; and how well has this been verified in many happy souls! – in St. Teresa, in St. Philip Neri, St. Francis Xavier, who even in this life were consumed by this holy fire. But how many such are there? Alas! but too few.
Ah, my Jesus, amongst these few I wish also to be. How many years ought I not already to be burning in hell, separated from Thee, hating and cursing Thee forever! But no, Thou hast borne with me with so much patience, that Thou mightest see me burn, not with that unhappy flame, but with the blessed fire of Thy love; for this end Thou hast given me so many illuminations, and hast so often wounded my heart while I was far from Thee; finally, Thou hast done so much that Thou hast forced me to love Thee by Thy sweet attractions. Behold, I am now Thine. I will be Thine always and altogether. It remains for Thee to make me faithful, and this I confidently hope from Thy goodness. O my God! who could ever have the heart to leave Thee again and to live even a moment without Thy love? I love Thee with all my heart, but this is too little. My Jesus, hear me, give me more love, more love, more love. O Mary, pray to God for me.
Spiritual Reading: ENCOURAGEMENT TO NOVICES (continued)
Evening Meditation: THE LOVE OF GOD MANIFESTED TO MEN BY THE BIRTH OF JESUS
Meditation I:
The grace of God our Saviour hath appeared to all men instructing us that . . . we should live . . . godly in this world, looking at the blessed hope and coming of the glory of the great God and our Saviour Jesus Christ. — (Titus ii., 11).
Consider that by the grace that is said to have appeared is meant the tender love of Jesus Christ towards men – a love we have not merited, and which, therefore, is called a “grace.” This love was, however, always the same in God, but did not always appear. It was at first promised in many prophecies and foreshadowed by many figures; but at the Birth of the Redeemer this Divine love appeared and manifested itself by the Eternal Word showing Himself to man as an Infant, lying on straw, crying and shivering with cold; beginning thus to make satisfaction for us for the penalties we have deserved, and so making known to us the affection which He bore us, by giving up His life for us: In this we have known the charity of God, because he hath laid down his life for us. — (1 John iii., 16). Therefore the love of our God appeared to all men.
But why is it, then, that all men have not known it, and that even to this day so many are ignorant of it? This is the reason: The light is come into the world, and men loved darkness rather than the light. — (John iii., 19). They have not known Him, and they do not know Him, because they do not wish to know Him, loving the darkness of sin rather than the light of grace.
O my holy Infant! now I see Thee, poor, afflicted and forsaken; but I know that one day Thou wilt come to judge me, seated on a throne of splendour, and attended by the angels. Forgive me, I implore Thee, before Thou hast to judge me. Then Thou wilt have to act as a just Judge; but now Thou art my Redeemer, and the Father of mercy. I have been of those ungrateful ones who have not known Thee, because I did not choose to know Thee, and therefore, instead of being inclined to love Thee by the consideration of the love Thou hast borne me, I only thought of satisfying my own desires, despising Thy grace and Thy love. But into Thy sacred hands I commend my soul, which I have so long neglected; do Thou save it: Into thy hands I commend my spirit; thou hast redeemed me, O Lord, the God of truth. — (Ps. xxx. 6).
Meditation II:
But let us endeavour not to be of the number of those unhappy souls who are ignorant and ungrateful. If in times past we have shut our eyes to the light, thinking little of the love of Jesus Christ, let us try, during the days that remain to us in this life, to have ever before our eyes the sufferings and death of our Redeemer, in order to love Him Who has loved us so much: Looking for the blessed hope and the coming of the glory of the great God and our Saviour Jesus Christ. Thus may we justly expect, according to the divine promises, that Paradise which Jesus Christ has acquired for us by His Blood. At His first coming Jesus appeared as an Infant, poor and humble, and showed Himself on earth born in a stable, covered with miserable rags, and lying on straw; but at His second coming He will appear as Judge on a throne of majesty: We shall see the Son of Man coming in the clouds with great power and majesty. — (Matt. xxiv., 30). Blessed then will he be who shall have loved Him, and miserable those who shall not have loved Him.
In Thee do I place all my hopes, knowing that, to ransom me from hell, Thou hast given Thy Blood and Thy life: Thou hast redeemed me, O Lord, the God of truth. Thou didst not condemn me to death when I was living in sin, but hast waited for me with infinite patience, in order that, coming to myself, I might repent of having offended Thee, and might begin to love Thee, and that thus Thou mightest be able to forgive and save me. Yes, my Jesus, I will please Thee. I repent, above every other evil, of all the offences I have committed against Thee; I repent, and love Thee above all things. Do Thou save me in Thy mercy, and let it be my salvation to love Thee always in this life and in eternity. My dearest Mother Mary, recommend me to thy Son. Do thou represent to Him that I am thy servant, and that I have placed all my hope in thee. He hears thee, and refuses thee nothing.
