Morning Meditation: “IN MUCH TRIBULATION WITH JOY OF THE HOLY GHOST“ — (Epistle of Sunday. 1 Thess. i., 2-10)
“The Cross of Christ,” says St. John Chrysostom, “is the key of Paradise.” Crux Christi clavis Paradisi. But it is necessary, says the Saint, to bear tribulations in peace. If we wish to be saved we must submit to trials. Through many tribulations we must enter the kingdom of God. — (Acts xiv., 21)
Meditation I:
It is necessary, says St. John Chrysostom, to bear tribulations in peace; for if you accept them with resignation you shall gain great merit; but if with reluctance, you will increase instead of diminishing your misery. If we wish to be saved we must submit to trials. To holy souls the most severe afflictions are the temptations by which the devil impels them to offend God: but they who bear these temptations with patience, and banish them by turning to God for help, shall acquire great merit. And, says St. Paul, God is faithful, who will not suffer you to be tempted above that which you are able, but will make also with the temptation issue that you may be able to bear it. — (1 Cor. x., 13). God permits us to be molested by temptations, that, by banishing them, we may gain greater merit. Blessed, says the Lord, are they that mourn, for they shall be comforted. — (Matt. v., 5). They are blessed, because, according to the Apostle, our tribulations are momentary and very light compared with the greatness of the eternal glory, they shall obtain for us in Heaven. For that which is at present momentary and light of our tribulation, worketh for us above measure exceedingly an eternal weight of glory. — (2 Cor. iv., 17). A great servant of God used to say, that Paradise is the home of the poor, of the persecuted, of the humble and afflicted. Hence, St. Paul says: Patience is necessary for you, that, doing the will of God, you may receive the promise. — (Heb. x., 36). Speaking of the tribulations of the Saints, St. Cyprian asks: “What are they to the servants of God, whom Paradise invites?” Is it much for thee, to whom the eternal goods of Heaven are promised, to embrace the short afflictions of this life?
Meditation II:
Spiritual Reading: HOW TO SUFFER TRIBULATIONS WITH MERIT FOR ETERNITY
Evening Meditation: PRAYING FOR OTHERS – ESPECIALLY POOR SINNERS
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Morning Meditation: VANITAS VANITATUM: I. THE GOODS OF THIS WORLD ARE WORTHLESS
We cannot call the things of this life ours because we cannot take them with us into eternity. Where is the rich man that ever brought with him a piece of money? What king has ever carried with him a shred of his purple? Of what use, then, is it to us to gain the whole world if at death we lose all by losing our souls?
Meditation I:
What doth it profit a man if he gain the whole world and suffer the loss of his own soul? — (Matt. xvi., 26).
An ancient Philosopher called Aristippus was once shipwrecked and lost all his goods. When he reached the shore, the people, through respect for his great learning, presented him with an equivalent of all he had lost. He wrote to his friends, exhorting them to imitate his example, and to seek only the goods which cannot be wrested from them by shipwreck. Now, our relatives and friends who are in eternity exhort us from the other world to attend only to the acquisition of goods which even death cannot take from us. Death is called the day of destruction. — (Deut. xxxii., 35). It is the day of destruction, because on that day we shall lose all the goods of this earth, – its honours, riches and pleasures. Hence, according to St. Ambrose, we cannot call the things of this life ours, because we cannot take them with us into eternity. Our virtues alone accompany us to the next life. Our virtues alone accompany us to the next life.
What, then, says Jesus Christ, does it profit us to gain the whole world, if, at death we lose all by losing the soul? Ah! how many young men has this great maxim sent into the cloister! How many anchorites has it sent into the desert! And how many Martyrs has it encouraged to give their life for Jesus Christ! By this maxim St. Ignatius of Loyola drew many souls to God, particularly the soul of St. Francis Xavier who was then in Paris attached to the things of the world. “Francis,” said the Saint one day, “reflect that the world is a traitor, which promises but does not perform. And though it should fulfil all its promises, it can never content your heart. But let us grant that it did make you happy, how long will the happiness last? Can it last longer than your life; and after death what will you take with you into eternity? Where is the rich man that has ever brought with him a piece of money, or a servant to attend him? What king has ever carried with him a shred of the purple as a badge of royalty?” At these words St. Francis abandoned the world, followed St. Ignatius, and became a Saint.
Ah, Jesus, my Redeemer, I thank Thee for making me see my folly and the evil I have done in turning my back on Thee Who hast given Thy Blood and Thy life for me. Thou didst not deserve to be treated by me as I have treated Thee. Behold! if death now came upon me, what should I find but sin and remorse of conscience, which would make me die with great disquietude! My Saviour, I confess that I have done evil, and committed a great error in leaving Thee, my Sovereign Good, for the miserable pleasures of this world. I am sorry from the bottom of my heart. Ah! through the sorrow which took away Thy life on the Cross, give me a sorrow for my sins which will make me weep during the remainder of my life over the injuries I have done Thee. My Jesus, pardon me; I promise to displease Thee no more, and to love Thee forever.
Meditation II:
Spiritual Reading: A CHRISTIAN’S RULE OF LIFE: I. – THE MEANS WE MUST MAKE USE OF TO PERSEVERE IN THE GRACE OF GOD
Evening Meditation: TO PERSEVERE WE MUST CONQUER THE DEVIL
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Morning Meditation: THE GOODS OF THIS WORLD ARE CONTEMPTIBLE
St. Augustine bids us to regard not what the rich man possessed in life but what he took with him in death, – a fetid body and a rag of garment to rot with him. We should labour to become Saints, rich in those goods that will accompany us into the other world and content us for all eternity.
Meditation I:
There is a deceitful balance in his hand. — (Osee, xii., 7). We must weigh things in the balance of God, and not in the deceitful balance of the world. The goods of this life are miserable goods; they do not content the heart; they soon end. My days have been swifter than a post: they have passed by as ships carrying fruits. — (Job, ix., 25, 26). The days of our life pass and fly away, and of all the pleasures of this earth, what remains? They have passed like a ship which leaves no trace behind! As a ship that passeth through the waters, whereof, when it is gone by, the trace cannot be found. — (Wis. v., 10). Ask the many rich and learned of the world, the many princes and emperors who are now in eternity, what they possess of all the pomps and delights and grandeur they enjoyed in this life? They all answer: Nothing! Nothing! “O man,” says St. Augustine, “you attend to what he had here; but attend rather to what he brings with him.” You, says the Saint, regard only the goods the rich man possessed; but observe what he took with him at death, – a fetid body and a rag of garment to rot with him.
After death the grandees of the world are spoken of for a little while; but they are soon forgotten. Their memory hath perished with a noise. — (Ps. ix., 7). And if they have gone to hell, what do they do and say in that place of woe? They weep and say: What hath pride profited us? Or what advantage hath the boasting of riches brought us? All those things are passed away like a shadow. — (Wis. v., 8, 9). What have pomps and riches profited us now that they are past away like a shadow and for us nothing remains but eternal torments, wailing and despair?
Ah, my Redeemer, Thou has suffered so many pains and ignominies for my sake; and I have loved the pleasures and vanities of this earth to such an excess, that, for sake of them I have often trampled on Thy grace. But, since Thou didst not cease to seek after me when I despised Thee, I cannot, O my Jesus, fear that Thou wilt now cast me away, when I seek and love Thee with my whole heart, and am more sorry for having offended Thee than for any other misfortune. O God of my soul, from this day forward I wish never more to offend Thee, even by a venial thought. I will not, for any earthly good, do what I know to be offensive to Thee. Make known to me what I must do in order to please Thee. I am ready to do it. I wish to love Thee with a true love.
Meditation II:
Spiritual Reading: A CHRISTIAN’S RULE OF LIFE: MEANS OF PERSEVERANCE (continued)
Evening Meditation: TO PERSEVERE WE MUST CONQUER THE WORLD
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Morning Meditation: WE MUST WORK FOR HEAVEN
What is our life on this earth but a scene that ends very soon and passes away? The fashion of this world passeth away. The world is a stage; one generation passes away, another appears! “Thus end the grandeurs and crowns of this world!” exclaimed Francis Borgia, “Henceforth I will serve a Master Who can never die!”
Meditation I:
The time is short: it remaineth that . . . they that use this world be as if they used it not; for the fashion of this world passeth away. — (1 Cor. vii., 29, 31). What is our life on this earth but a scene which passes away and ends very soon? The fashion of this world passeth away. “The world,” says Cornelius à Lapide, “is like a stage; one generation passes away, another appears.” He who acts the part of a king, takes not the purple with him. O villa, O house, tell me, how many masters hast thou had? Ah, when the comedy is over, the king is no longer king; the master ceases to be master. You at present are in the possession of such a villa, such a palace; but death will come, and they will pass to other masters.
The affliction of an hour maketh one forget great delights. — (Ecclus. xi., 29). The gloomy hour of death brings to an end and makes us forget all the grandeur, the nobility, the pomp of the world. Casimir, King of Poland, while he sat at a table with the nobles of his kingdom, died in the act of raising a cup to his lips, – and the scene ended for him! In seven days after his election, the Emperor Celsus was killed, – and the scene closed for Celsus! Ladislaus, King of Poland, in his eighteenth year, while he was preparing for the reception of his bride, the daughter of the King of France, was suddenly seized with a violent pain, which soon deprived him of life. Couriers were instantly despatched to announce to her that the scene was over for Ladislaus, and that she might return to France. By meditating on the vanity of the world, Francis Borgia became a Saint. At the sight of the Empress Isabella, who had died in the midst of worldly grandeur and in the flower of youth, he, as has been already said, resolved to give himself entirely to God. “Thus, then,” he said, “end the grandeurs and crowns of this world! I will henceforth serve a Master Who can never die!”
Ah, my God, I do not wish that the devil have any longer dominion over my soul; I wish that Thou alone be the Lord and Master of it. I will renounce all things in order to acquire Thy grace. I esteem it more than a thousand thrones and a thousand kingdoms. And whom shall I love but Thee, Who art infinitely amiable, an infinite Good, infinite Beauty, Bounty, and Love?
Meditation II:
Spiritual Reading: THE PRACTICE OF THE CHRISTIAN VIRTUES: I. – THE PRACTICE OF HUMILITY
Evening Meditation: TO PERSEVERE WE MUST CONQUER THE FLESH
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Morning Meditation (for the Twenty-Fifth of February): “A WORM AND NO MAN”
Did not our Holy Faith assure us of it, who could ever believe that a God, for the love of such a worm as man is, should Himself become a worm like man? I am a worm and no man. — (Ps. xxi., 7). And what return have you hitherto made to God for the love your God has borne you?
Meditation I:
Yes, this is of Faith: And the word was made flesh. — (Jo. i., 14). He hath loved us, and washed us from our sins in his own blood. — (Apoc. i., 5). The Holy Church declares herself to be filled with fear at the contemplation of the work of Redemption: I considered thy works, and was afraid. And this the Prophet had said of old: O Lord, I have heard thy hearing, and was afraid . . . Thou wentest forth for the salvation of thy people; for salvation with thy Christ. — (Hab. iii., 2, 13).
Hence St. Thomas terms the Mystery of the Incarnation the miracle of miracles; a miracle above all comprehension in which God showed how mighty was His love towards men by which God became Man, the Creator a creature, the Lord a servant, the impassible One subject to sufferings and to death: He hath showed might in his arm. — (Luke i., 51). We are told that St. Peter of Alcantara hearing those words of the Gospel sung on Christmas night – In the beginning was the Word – and reflecting on this Mystery, became so inflamed with Divine love that, in a state of ecstasy, he was borne a considerable space through the air to the foot of the Blessed Sacrament. And St. Augustine says that his soul could feast forever on the contemplation of the exalted goodness of God manifested to us in the work of human Redemption. It was for this reason and on account of his fervent devotion to this Mystery, God sent this Saint to inscribe on the heart of St. Mary Magdalen de Pazzi the words: And the Word was made flesh.
So great, then, my Jesus, was the desire Thou hadst to be loved by us that all through Thy life Thou didst only desire to suffer and die for us, and thus put us under the necessity of loving Thee at least out of gratitude for so much love. And dost Thou so thirst for our love? How is it, then, we so little desire Thine? Alas, hitherto I have been foolish, for I have not only not desired Thy love but I have brought Thy hatred upon me. My Redeemer, I know the evil I have done. I detest it and am sorry from the bottom of my heart. Help me, Jesus, my Love!
Meditation II:
Spiritual Reading: THE PRACTICE OF THE CHRISTIAN VIRTUES: II. – THE PRACTICE OF MORTIFICATION
Evening Meditation: THE GREAT LOVE OF JESUS CHRIST FOR US
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Morning Meditation: “O LOVE, O LOVE, O LOVE!”
St. Paul says that when the Gentiles heard it preached that Jesus was crucified for the love of men they considered it such foolishness that they could not believe it. Yes, for it seemed only folly that a God should die for men. Hence the Saints were struck dumb with amazement at the consideration of the love of Jesus Christ. At the sight of the crucifix St. Francis de Paul could only exclaim: O Love! O Love! O Love!
Meditation I:
St. Paul says that the love Jesus has shown us in condescending to suffer so much for our salvation should excite us more powerfully to love Him than the scourging, the crowning with thorns, the painful journey to Calvary, the agony of three hours on the Cross, the buffets, the spitting in His face, and all the other injuries which the Saviour endured. According to the Apostle, the love which Jesus has shown us not only obliges, but in a certain manner forces and constrains us, to love a God Who has loved us so much. For the charity of Christ presseth us. — (2 Cor. v., 14). On this text St. Francis de Sales writes: “We know that Jesus, the true God, has loved us so as to suffer death, and even the death of the Cross for our salvation. Does not such love put our hearts as it were under a press, to force from the love by a violence which is all the stronger in proportion as it is more amiable?”
So great was the love which inflamed the enamoured Heart of Jesus, that He not only wished to die for our redemption, but during His whole life He sighed ardently for the day on which He should suffer death for the love of us. Hence, during His life Jesus used to say: I have a baptism wherewith I am to be baptized, and how am I straitened until it be accomplished? — (Luke xii., 50). In My Passion I am to be baptized with the baptism of My own Blood to wash away the sins of men. And how am I straitened! How, says St. Ambrose, explaining this passage, am I straitened by the desire of the speedy arrival of the day of my death? Hence, on the night before His Passion, He said: With desire I have desired to eat this pasch with you before I suffer. — (Luke xxii., 15).
O infinite Love, worthy of infinite love, when shall I love Thee, my Jesus, as Thou hast loved me! Enlighten me, inflame me, detach me from the earth, and permit me no longer to resist so many enticements of Thy love.
Meditation II:
Spiritual Reading: THE PRACTICE OF THE CHRISTIAN VIRTUES: III. – CHARITY TOWARDS THE NEIGHBOUR
Evening Meditation: OUR OBLIGATIONS TO LOVE JESUS CHRIST
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Morning Meditation: CONFIDENCE IN THE INTERCESSION OF THE BLESSED VIRGIN MARY: HER DESIRE TO HELP US
St. Bernard says that since the power to save us cannot be wanting to Mary as she is the Mother of God, so neither can the desire to help us be wanting because she is our Mother. O Mother of God, and my Mother, Mary, in thee do I place all my confidence.
Meditation I:
Of what use, says St. Bonaventure, would Mary’s power be to us if she did not care to help us? But, adds the Saint, let us hold for certain that as the Virgin Mary is the most powerful of all the Saints before God, so she is the most solicitous of all for our salvation. “And who, O Lady,” says St. Germanus, “after thy Son, feels greater solicitude for us than thou dost? Who defends us so powerfully in our afflictions? Who labours so hard for the conversion of sinners? O Mary, thy protection is so great that we cannot comprehend it.” St. Andrew Avellino used to call Mary “the agent of Paradise.” For what does she do in Heaven? She prays continually for us and obtains for us all the graces that we ask. She said one day to St. Bridget: “I am called, and I truly am, the Mother of Mercy; for such the Mercy of God has made me.” And who but God in His Mercy, because He wishes to save all, has given us this great protectress? Miserable, and miserable for eternity, said the Blessed Virgin to St. Bridget, shall be the man who is damned because when it was in his power in this life to invoke my intercession, he neglected to have recourse to me who am so compassionate to all.
Richard of St. Victor says that Mary is so full of mercy that when she sees our miseries she instantly assists us; she cannot behold a soul in want without coming to its relief.
It was thus she acted when she lived on earth as we learn from what happened at the Marriage in Cana of Galilee. If, then, says St. Bonaventure, Mary’s compassion for the afflicted was so great while she lived in this world, her pity for us is certainly far greater now that she reigns in Heaven where she has a better knowledge of our miseries and greater compassion for our afflictions.
O Lady, if thou pray for me I shall be saved, for thou dost obtain by thy prayers whatever thou wishest. Pray, then, for me, O great Mother of God, for thy Son hears thee and grants whatever thou askest. It is true that I am unworthy of thy protection, but thou hast never abandoned a soul that had recourse to thee. O Mary, I consign my soul to thee. Thou hast to save it.
Meditation II:
Spiritual Reading: THE PRACTICE OF THE CHRISTIAN VIRTUES: IV. – DEVOTION TOWARDS THE GREAT MOTHER OF GOD
Evening Meditation: PRAYER: I. – ITS POWER
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